on some of the
Important and Interesting
TRUTHS, DUTIES, and INSTITUTIONS of
the GOSPEL,
and the general Excellency
of the
Christian Religion;
Calculated for the People of God of
every Communion,
particularly for the benefit of
PIOUS FAMILIES,
and the
Instruction of all, in the things which
concern their salvation.
By NATHAN PERKINS, A. M.
Pastor of a Church of Christ in Hartford.
HARTFORD:
printed by hudson & goodwin.
MDCCXCV.
To the people of my Pastoral Charge—The
following discourses are most affectionately
dedicated. I account it a happiness to
contribute to your establishment in the truth—to
unfold to you the great principles, duties, and
Institutions of the Christian Religion—to defend
them against such as may rise up and deny them—and
to lead you and your children in the right
way of the Lord.
I can bear you witness, that when these discourses
were delivered, you afforded an uncommon
attention. You have been very solicitous
to have them made public, for your own instruction
and benefit; and for the use and benefit of
your children, when you shall be gathered to
the great Congregation of the dead. They contain
not the disputed peculiarities of a party,
but the grand principles and truths of our
common Christianity, held sacred by our Churches
in this Land, and by the whole protestant
Christian world, as appears clearly
from all their public Creeds and Confessions
of Truth.
They are published, as you will easily recollect,
nearly word for word, as they were delivered.
Particular reasons have induced me to
do this. In one discourse only is there a deviation
from the original form; that on the Apostle’s
caution Be not carried about with divers and
strange doctrines, or the danger of instability,
and pernicious tendency of error. What was
merely local is omitted, but the sentiments in
substance are carefully retained.
Many learned and judicious Characters, both
of the Clergy and Laity, have urged to the publication
of these discourses, as being peculiarly
adapted to the day in which we live, and
the state of Religion in our nation: as calculated
for, and greatly needed in Christian Families;
there being no such series of discourses to
be found in any Volume already published.
The design of them is to convince such as need
conviction—to reclaim such as may be wandering
into error—to confirm the wavering—to
console the Christian,—and to exhibit to all;
some of the important, essential practical principles
of pure and undefiled Religion.——It is only
necessary to add—My prayer to God is, that
they may, by his divine blessing, be the means
of preventing the spread of error and irreligion,
and of reviving the decaying interest of piety and
holiness, which can only be revived and supported
by a more strict and conscientious regard to
all divine institutions.
N. P.
That man has no principle within himself,
by whatever name it may be called, which
is adequate to all the purposes of his salvation,
or a sufficient guide in matters of faith and
practice.
Ephes. ii. 12. That at that time ye were without Christ, being
aliens from the Commonwealth of Israel, and strangers from the
Covenants of promise, having no hope, and without God in the
world.
The subject continued.
The ways in which the holy scriptures are perverted
by unlearned and unstable men.
2. Peter, iii. 16, 17. As also in all his Epistles, speaking in them
of these things, in which are some things hard to be understood,
which they that are unlearned and unstable wrest, as they do also
the other scriptures, unto their own destruction. Ye therefore,
beloved seeing ye know these things before, beware lest ye also being
led away with the error of the wicked, fall from your own stedfastness.
Stated prayer a duty binding on all men.
Acts, ii. 21. And it shall come to pass that whosoever shall call
upon the name of the Lord, shall be saved.
The duty of public worship, and its beneficial
tendency.
Mat. iv. 10. Then saith Jesus, get thee hence Satan, for it is written
thou shalt worship the Lord thy God, and him only shalt thou
serve.
The subject continued.
The subject concluded.
The Ordinance of the Lord’s Supper, not a human
invention, but a divine institution.
Mat. xxvi. 26, to the 31. And as they were eating, Jesus took
bread, and blessed it, and break it, and gave it to the disciples, and
said take, eat, this is my body.—And he took the cup and gave
thanks, and gave it to them, saying, drink ye all of it. For this
is my blood of the New Testament which is shed for many for the
remission of sin. But I say unto you, I will not drink henceforth
of this fruit of the vine, until that day, when I drink it new with
you in my Father’s kingdom. And when they had sung an hymn,
they went out into the Mount of Olives.
Baptism by water not a piece of superstition, but
appointed by Jesus Christ.
Mat. xxviii. And this part of the 19 verse.—Baptising them in
the name of the Father, and of the Son, and of the holy Ghost.
The subject continued and finished.
It is the will of the author of Christianity that,
in the New Testament dispensation, there
should be particular Gospel Churches.
1. Thessalonians, i. 1. Paul and Silvanus, and Timotheus, unto
the Church of the Thessalonians, which is in God the Father, and
in the Lord Jesus Christ; grace be unto you and peace from God
our Father, and the Lord Jesus Christ.
The right way to understand the inspired writings.
Luke, xxiv. 45. Then opened he their understanding, that they
might understand the scriptures.
The Gospel to be supported by those who enjoy it.
Gal. vi. 6. Let him that is taught in the word, communicate unto
him that teachest in all good things.
The Apostles, infallible guides in Religion, being
commissioned, and immediately qualified,
and inspired by the Redeemer.
2. Thessalonians, ii. 15. Therefore, brethren, stand fast, and
hold the tradition which ye have been taught, whether by word,
or our Epistle.
The first day of the week proved to be holy time,
and set apart by Christ, to be a weekly Sabbath
to the end of the world.
Acts, xx. 7. And upon the first day of the week when the disciples
came together to break bread, Paul preached unto them, ready to
depart on the morrow, and continued his speech until midnight.
The subject continued and concluded.
The parable of the Tares.
Mat. xiii. 24–31. Another Parable put he forth unto them, saying,
the kingdom of heaven is likened unto a man which sowed
good seed in his field; but while men slept, his enemy came and
sowed Tares among the wheat, and went his way. But when
the blade was sprung up, and brought forth fruit, then appeared
the Tares also. So the servants of the householder, came, and said
unto him, Sir, didst thou not sow good seed in thy field, from
whence then hath it Tares? And he said unto them, an enemy
hath done this. The servants said unto him, wilt thou then that
we go and gather them up? But he said, nay; lest whilst ye gather
up the Tares, ye root up also the wheat with them. Let both
grow together until the harvest: and in the time of the harvest,
I will say to the reapers; gather ye together first the Tares, and
bind them in bundles to burn them, but gather the wheat into my
barn.
No immediate inspiration or miraculous teachings
of the divine spirit, since the canon of
scripture was closed or since the apostolic age.
1. Cor. xiii. 8. Charity never faileth; but whether there be prophecies
they shall fail, whether there be tongues, they shall cease;
whether there be knowledge it shall vanish away.
Sinless perfection unattainable in this life.
1. John, i. 8. If we say that we have no sin, we deceive ourselves
and the truth is not in us.
The Apostle’s caution to all Christians—be not
carried about with divers and strange doctrines,
or the danger of instability, and pernicious
tendency of error.
Hebrews, xiii. 9. Be not carried about with divers and strange
doctrines.
The general excellency of the Christian Religion.
1. Cor. xii. 31. But covet earnestly the best gifts: yet shew I unto
you, a more excellent way.
The subject continued.
The subject continued.
The subject concluded.
That man has no principle within himself, by
whatever name it may be called, which is adequate
to all the purposes of his Salvation, or a
sufficient guide in matters of faith and practice.
EPHESIANS ii. 12.
That at that time ye were without Christ, being aliens
from the Commonwealth of Israel, and strangers
from the covenants of promise, having no
hope, and without God in the world.
These words describe the state of the Ephesian
Christians, who, before the glorious
Gospel was preached among, and, through efficacious
grace, embraced by them, were Gentiles.
Like other pagan nations, they were professed
Idolaters. They were worshippers, we
are told, of the great Goddess Diana. But when
they knew that he was a Jew, all with one voice,
about the space of two hours cried out, Great is
Diana of the Ephesians.—And when the town-clerk
had appeased the people, he said, ye men of
Ephesus, what man is there that knoweth not how
that the city of the Ephesians is a worshipper of the
great Goddess Diana, and of the image which fell
down from Jupiter? But they were not further
removed from the true knowledge of the only
right object of all religious homage and praise,
or more depraved in heart, than the heathen
world, at large. They were, says the Apostle,
dead in trespasses and sins. This was their state
before renewing grace had quickened them, and
made them alive to God and virtue, to holiness
and happiness. What is here affirmed of them,
no one will dispute, is equally applicable to, and
equally true of all mankind, in all ages and nations,
before enlightened by a divine revelation
and sanctified by the power of divine grace.
For all the human race, throughout the world,
are alike in this respect, as destitute by nature
of the principles of holiness. There is no difference
between Jew and Gentile—one and another.
They are all, before interested in a Redeemer
and sprinkled with his precious blood,
without hope and without God in the world.
They are aliens from the Commonwealth of Israel
and strangers from the Covenants of promise. As
long as they are without Christ, they have no
part nor lot in salvation. For without him, the
great evangelical maxim is, there is no salvation.
His name is the only one given under heaven
among men, whereby we can attain to felicity,
be pardoned as to our sins, or justified as to our
persons. No man can come to the father without
him. Whosoever denieth the son, the same
hath not the father: but he that acknowlegeth
the son, hath the Father also.—
What is intended, in the subsequent discourse,
is to prove that the world of mankind,
merely by their own reason and wisdom, cannot
attain to a saving knowledge of God: or that
man has no principle within himself, antecedent
to divine grace operating on the heart, which is
adequate to all the purposes of his salvation, by
whatever name it may be called.—
That we may do justice, as far as we are able,
to this great and important subject, we will attempt
to show—
I. How far, the light of reason, without a celestial
guide, can go, in things of a religious and
moral nature.——And—
II. Point out its insufficiency, in those respects,
which are not only very important, but altogether
necessary.——
1. The first thing proposed, is to attempt to
show how far the light of reason, without a divine
Revelation, can go, in things of a religious and
moral nature. If the state and character of
mankind, in regard to Religion, shall, in what
may be now offered, be placed in a new, or at
least different light from what they are usually,
when the great and utter depravation of the human
heart is intended to be described, it is hoped
it will not be less useful. Certainly an attempt
to investigate such a subject as is now before
us is worthy of particular attention. The
proper study of mankind is man. Among all
the enquiries, in which the wise and reflecting
have engaged, that of discovering how far reason,
of itself, without any supernatural assistances, can
carry us, in regard to the concerns of our true
and spiritual happiness, must be deemed one of
the most highly interesting.—
While mankind are without Christ, they are
aliens from the Commonwealth of Israel and strangers
to the Covenants of promise; they are strangers
to all saving blessings, and have no interest
in them. They have no good grounds upon
which to expect the favour of the supreme being,
the pardon of Sin in this, or happiness in another
world. If without hope, they are in a lost
and perishing situation. They have nothing
within them, let it be called by whatever name
it may, which can ensure this eternal peace and
salvation. To assert or pretend that they have
any principle of real holiness, however small a
spark it may be considered, is to assert that they
have some hope from what is with themselves,—Some
ground to hope for life eternal: then, this
being the case, they are not aliens from the Commonwealth
of Israel or strangers from the Covenants
of promise. For, if while without Christ,
they are all, without exception, aliens from the
Commonwealth of Israel and strangers from the
Covenants of promise, they must be without hope,
or in a lost and desperate state. To be aliens
from the commonwealth of Israel and strangers from
the Covenants of promise is, according to the very
meaning of the expressions, and the opinion of
expositors, to have no lot or part, more or less,
in any assignable degree, in the peculiar blessings
and spiritual privileges of God’s own people and
servants. Before renewed by saving grace, all
men, without one exception, are without Christ.
They are without hope. And to be without
hope in and from ourselves, is to be in a lost and
desperate state in and of ourselves. It is added,
they are also, without God in the world. And
to be without God in the world, is to be without
an interest in his special favour—without a saving
knowledge of him—and of course, without
any title to his kingdom when they shall be removed
from time into Eternity. To be without
Christ in the world, is to have no interest in
the saving blessings of his Gospel and purchase.
The severest critic cannot charge me with having
extended, beyond just bounds, the meaning
of the text.
This, then, is the real state of all mankind,
wherever they may dwell, or to whatever nation
they may belong, or whatever notions to
the contrary, they may imbibe, while unsanctified
by efficacious grace, aliens from the Commonwealth
of Israel, strangers from the covenants of
promise, having no hope, and without God in the
world.—A more wretched and forlorn condition
can hardly be imagined. They are dead in trespasses
and sins. They are destitute of the principles
of true holiness, or the power of spiritual
life.—Like the inanimate lifeless body—held in
the sleep of death, they are without any motions
of spiritual life towards God or heavenly glories.—If
they had any measure or degree of a really
holy temper, or spiritual life, it would, we may
fairly presume, never be lost, or extinguished,
but be preserved until the day of Christ, when
all will be rewarded according to their character
and works.
Perhaps, no one doctrine is so much, and so
often insisted upon, in sacred Writ, as the perishing
condition of sinners. And, there is no
one, most certainly, that has been so much denied,
or that is so humiliating. It directly militates
against our natural pride, and those high
notions of our dignity, of which we are so apt
to boast.—A patient and candid hearing is
therefore requested.——There can be but two
notions of our state before renewed by saving
grace: one is that we have no really holy principle
of spiritual life, in any degree, however small;
and the other that we have. All the various
ideas and ways of representing our condition before
regeneration, which have been adopted
by different writers or sects, are resolvable into one,
or the other of these. And, that the scripture
is most clear and abundant, in the proof, that we
are altogether destitute, as we are by nature, of
the true principles of holiness or of spiritual life,
no one who impartially weighs what it offers,
can, it is conceived, call in question. No words
are more full than these, aliens from the commonwealth
of Israel, strangers from the covenants of
promise, having no hope and without God in the
world.
The reason why any reject altogether the Gospel,
or reproach it as a mere fiction, is because
they believe that the light of natural reason or
conscience is entirely adequate to the purposes
of discovering our duty, in its full extent, and
guiding us safe to happiness.—And the reason,
also, why others, who profess to believe it, have
swerved so far from its pure doctrines, is a disbelief
of the lost condition of man, or his being
wholly under the power and dominion of sin.—Though
it be acknowledged, that the world of
mankind cannot, by mere natural reason and
wisdom, attain to a true and saving knowledge
of God; yet it may be very useful to enquire
how far the light of nature can go.——And, we
readily allow, that the light of nature and
common reason may teach us some things concerning
the being of God. That he doth exist,
the whole universe is a clear demonstration.
Sun, moon and stars declare that the hand
which made them is divine. Every thing around
us, and above us lead us to the Creator.
The dawning and dying light equally proclaim
the divine existence. Let a man but reason on
the nature of cause and effect, and he cannot
withhold his assent from this proposition, there
doth exist some great intelligent cause of all
things, both in the natural and moral world.
Indeed, after opening our eyes on the beauties
of Creation, it is an infinitely greater absurdity
not to believe in the divine existence, than not
to believe our own. In reason’s ear, all nature
from the highest to the lowest, cries aloud that
there is a God. Because that which may be
known of God, is manifest in them for God hath
shewed it unto them. For the invisible things of
him from the creation of the world are clearly seen,
being understood by the things that are made, even
his eternal power and Godhead.—The Psalmist
hath a most lofty and sublime passage to the same
effect: The heavens declare the glory of God;
and the firmament sheweth his handy work. Day
unto day uttereth speech, and night unto night sheweth
knowledge. There is no speech nor language
where their voice is not heard. Their light is
gone out through all the earth and their words to
the end of the world. It seems impossible for any,
in the exercise of reason, to deny the being of a
God; and of course, none can have any valid
excuse for refusing to admit this first principle
of all religion. The very frame of our bodies—the
structure of the human mind—the curious
and exquisite formation of every animal or insect
cannot fail to convince us, that there doth
exist an Almighty Creator. Every house is built
by some man, but he that built all things is God.
The worlds rolling on high—the wonderful revolution—the
grandeur,—the distance,—the size
of the heavenly bodies—the beautifully variegated
canopy of heaven, which cannot but please
and astonish us, when we open our eyes to behold
it, prove, beyond all contradiction, that
there is a God. The light of reason is sufficient
to teach us, then, the divine existence. Accordingly
we find that God never sent a messenger
to declare or reveal this to us; or would have a
miracle wrought to establish it.—And there is
none but the fool in his heart can say there is no
God. If any men claiming to be philosophers
have been found to be speculative atheists, it is
owing to their having perverted reason, by their
sophistical arguments, and metaphysical reveries.
If barbarous nations and tribes of men have been
discovered, in remote parts of the world, where
it appeared that they had no idea, at all, of a
supreme being, it is to be ascribed not to the insufficiency
of nature’s light, but to their stupid
inattention to that light.
2. The light of reason is sufficient to give all
mankind some knowledge of some of the attributes
of the divine nature. The heathen world
may know from the things that are, the wisdom,
power, and goodness of the Deity. If natural
reason can discover the being of God, by its
own researches, it can also, discover some of the
attributes of his being; such as his Almighty
power, infinite wisdom and boundless goodness.
The very idea of a divine existence implies, a
glorious existence—a necessary and eternal existence.
It seems to be a clear dictate of reason
that if he exist at all, he must exist, in such a
manner, as no other being doth or can, by an
absolute necessity of nature: that he must be
omnipresent—or every where, at one and the
same time: be excluded from, and confined to
no space. Reason teaches that he inhabits the
infinitude of space.—If he be the first cause and
Maker of all things, he must be independent,
alsufficient and uncontroulable; he must be infinitely
the greatest of all beings. Plato, a heathen
philosopher who uttered more wise and
just sayings about the nature of the Supreme
Being than any one of the antient sages, speaking
of the divine omnipresence, or ubiquity of
the Godhead, says, he is, “a Circle whose centre
is every where, and whose circumference is
no where.” That he must be omniscient, or
possessed of infinite knowledge, is a necessary
consequence of his omnipresence.—And reason
is likewise able to prove his Eternity. For if
he made all things, he must be before all, and
above all,—that is, he must be eternal. Hence we
find the greatest Lights in the pagan world, when
they are speaking of their celestial Divinities, use
the epithets eternal—immortal—omnipotent. This
is a full proof that reason teaches man, if duly
improved, that eternity, almighty power, and
wisdom were some of the perfections of God.
And the incomprehensibility of these attributes
is no evidence that reason does not discover them
to be perfections of the divine existence. Far
exalted, indeed, above all finite comprehension
is the self-existent—necessarily
existent—independent—all-sufficient—omnipresent
God. All
nature is but a temple made by him, and filled
with his presence. Heaven is his throne, and
the earth his footstool. His power is infinite.
Wherever we turn our eyes, we cannot help beholding
the displays of it. The heavens declare
its glory. All things, in Creation and Providence,
speak forth its greatness.—Enough may
be seen, in the occurrences of human life, to satisfy
all men, even where the light of the Gospel
has never shined, that the Deity bears long with
his creatures; and that he rules, in his divine
greatness and majesty, among the nations. They
cannot, if they only exercise, in a proper manner
their rational faculties, but know, that he is
their preserver, and the benefactor of the world,
who dispenses his favors, with a liberal hand, to
all men. Accordingly the Apostle Paul, when
the Priests of Jupiter, at the City of Lystra,
would have done sacrifice, or paid divine honours
to him and Barnabas, as divinities, supposing
that the Gods were come down in the likeness
of men, bid them desist, and told them who
alone was the proper object of religious homage;
and, that, in the course of his Providence, he
had given sufficient tokens of his preserving care
and bounty: saying, Sirs, why do you do these things?
We also are men of like passions with you, and preach
unto you that ye should turn from these vanities unto
the living God which made heaven, and earth, and
the Sea, and all things that are therein. Who in
times past suffered all nations to walk in their own
ways. Nevertheless he left not himself without a
witness, in that he did good, and gave us rain from
heaven and fruitful seasons, filling our hearts with
food and gladness.
3. The light of reason, and conscience, which
last, all mankind have, and which, also, is essential
to moral agency and accountableness to God,
farther teaches all men that worship and obedience
are due from the Creature to the Creator.
Every rational creature, throughout all worlds,
is indispensably bound by the very laws of his
existence, to pay reverence and honour, worship
and fear, gratitude and obedience to the author
of the Universe. If reason can only once discover
that there doth exist an almighty, first,
intelligent Cause of all things—and that he is
possessed of such attributes as wisdom, goodness,
omnipresence and omniscience, its voice will call
all men to pay divine honours to this great, eternal,
almighty Being. It will inform us, that
such perfections as inhere in his nature, necessarily
claim from all men, homage and submission.
Had we no divine revelation, or suppose God
never gave one to man, at all, but had left him
to the mere light of his own mind to find out
the paths of duty and of felicity, we should be
indispensably obliged to pay honor and homage
to the ruler of the world. If we can prove that
he made us, and is the Creator of all things, we
can, also, prove that we ought to fear, reverence
and worship him. That the Maker of the world,
the Father of our spirits and former of our bodies,
deserves our grateful acknowledgements
and devout adorations, is one of the most obvious
dictates of reason. Before we can deny this,
we must have perverted our reason, or shut our
eyes upon a very plain truth. We can prove,
from reason, the obligation to pay divine honours
to God, as clearly as we can the duty of
justice between man and man—the offices of humanity—and
kindness—or any part of morality.
And, by similar arguments. Our obligations to
moral Virtue—to do justly and love mercy,
to speak the truth and to relieve distress, result
from the relation we stand in, towards each other.
Man bears such a relation to man that he is
bound to be just, faithful, tender-hearted:—to
mitigate the grief which he beholds, if in his
power, and to advance the welfare of society.
We are all brethren. We had our beings from
one divine Author. We participate in the same
common nature. We are exposed to the same
calamities, and are Candidates for an endless
existence, beyond the grave. We are, therefore,
bound, by our very make and station, in the
universe of the Almighty, to certain moral duties
to each other. These moral duties cannot
be omitted or violated without high criminality.
Our obligations to pay divine homage to God,
in the same manner, result from the relations in
which we, as rational Creatures, stand, towards
him, the greatest and best of all beings. He is
our Creator—our Preserver—our Benefactor.
He is the sovereign Lord, legislator, all-wise disposer,
and proprietor of the world. The earth is
the Lord’s and the fulness thereof, the world and
they that dwell therein. As he bears such relations,
reason, by its own exertions, without any
foreign assistance, teaches all men to revere—to
trust in—and to pay divine worship to him. To
render unto God the things that belong to him,
is as much an exercise of justice, as to render unto
man the things that belong to him. A system
of morals which excludes the worship of the Deity,
or the duties which we owe him, is as essentially
defective and as repugnant to reason, as if
it excluded all the duties of the social life, or
which man owes to man.—Agreeably to this,
we find all the pagan world, who admitted the
being of a God, paying divine honours, of some
kind, to their fancied Divinities. Their mistaking
in the object of worship and the manner,
does not weaken the force of the argument. It
only proves the absolute need of a divine Revelation
to instruct us, in the alone proper object of
all religious adoration and praise, the one living
and true God, and the manner in which we may
acceptably serve him. Almost all the writers of
pagan antiquity, who have come down to us,
and have not been buried in the rubbish of time,
in some part of their writings, either speak of, or
recommend worship of their Gods—or the divinities
acknowledged, in the respective Countries
where they lived. This all know who have
read them. I shall mention but one particular
instance, and that is of a Prince famed for his
greatness and amiable virtues; Xenophon informs
us, that what Cyrus the great preferred
before all other things was the worship of the
Gods. Upon this, therefore, he thought himself
obliged to bestow his first and principal care.
He began by establishing a number of Magi, to
sing daily a morning service of praise to the honour
of the Gods, and to offer sacrifices, which
was daily practised among the Persians to succeeding
ages.—
That natural reason, or the very nature of
things, points out the obligations of divine homage,
is plain from the appeal made by the supreme
Being, in the following words; a son
honoureth his father, and a servant his master,
If then I be a Father, where is mine honour? And
if I be a Master, where is my fear? saith the Lord
of hosts.—The anxious enquiry of the awakened
conscience is, wherewith shall I come before the
Lord, and bow myself before the high God? Shall
I come before him with burnt offerings, with calves
of a year old? Will the Lord be pleased with thousands
of rams, or with ten thousands of rivers of
oyl? Shall I give my first born for my transgression,
the fruit of my body for the sin of my soul?
The solicitude is not whether the rational creature
ought to worship and serve the Deity; but
how he is acceptably to worship and serve him;
in what manner he will be worshipped. And,
here, as will be soon proved, natural reason fails
us. It cannot teach us the way, in which we
are to worship and serve God.
4. The light of reason and the conscience of
mankind, moreover, give some faint and glimmering
prospect of a future state. Conscience
and reason are different faculties and powers.
Conscience is that moral reflecting power in the
soul, that respects right and wrong, good and
evil; or it is the moral sense; or a sense of
right and wrong. That all mankind have this
sense, unless by a long course of sinning and perverse
reasoning, they have stupified it, no one
ever did deny, or dispute; or can dispute, when
he either inspects the operations of his own mind,
or recollects that Christ is represented as the true
Light, that lighteth every man that cometh into the
world. He, as the Creator, has given to every man
the light of reason and conscience; otherwise
man could not be a moral agent, or accountable
creature, any more than the brutal world. And,
that the heathen have this light of Conscience,
the Apostle to the Romans expressly declares.
And when the Gentiles which have not the law,
do by nature the things contained in the law, these
having not the law, are a law unto themselves,
which shew the works of the law written in their
hearts, their Conscience also bearing witness, and
their thoughts mean while accusing or else excusing
one another. All men have, and must have a Conscience;
a sense of right and wrong in moral
things; an accuser when they do evil, and an excuser
when they do well.—If thou do well, shalt thou
not be accepted? Who is he that will harm you, if ye
be followers of that which is good? Now this Conscience
points out an hereafter to man. There
is some thing in the Soul that always looks forward
to another state of existence, and upward
to a superior power, conscious of his avenging
arm when we do evil, knowingly and habitually—feeling
that all its exercises and most secret
movements are open to an omniscient eye.
That there will be an hereafter, a world of retribution
is the voice of nature.—
The light of reason, or the knowledge, which
we may attain by the exercise of our reasoning
faculties, gives all men some feeble and distant
glimmerings of another life, after this, where
the good will be rewarded, and the wicked punished.
Man seems to wish to exist longer, and
still longer. He cherishes the fond desire of
immortality. He shrinks back from the bare
thought of annihilation. Not to be is an idea
indescribably painful. But, without a divine
revelation, reason only, as it were, casts a wishful
glance over into another world.—It is matter
of fact, that the wisest and best among the
learned Greeks and Romans rather hoped, than
believed, that there will be a future state—Cicero,
the prince of Roman Eloquence, who was at
once an orator, a moralist, a philosopher, and
theologian, in one of his learned works, sums
up all that the most celebrated philosophers of
his own time, and earlier days, had said or written
on the grand subject of the immortality of
the soul. He, in a lengthy dialogue, ingeniously
exhibits all that the philosophers had said for,
or against it. And, he closes all, with this remarkable
saying, “that he rather hoped than believed,
that there was another state of being after
this.”—Reason, then, only conjectures about
an Eternity. But the immortality of the soul is
necessary to all religion. To talk of religion, if
we be not to exist hereafter—if we be to fall into
nothing at death, and shall sleep eternally in
the grave, is the greatest absurdity.—Reason,
then, leaves us much in the dark, on a point so
important, as that of a future state. What folly
and madness, then, to prefer the boasted oracles
of reason to the clear light of divine revelation!—We
stand in perishing need of a safer
guide, in our voyage through this tempestuous
Sea of life. And to refuse a perfect directory,
the Chart of life, is like the mad seaman, who
should venture to traverse the wide extended ocean
without a Compass by which to steer his
course. While making our voyage through life,
we do not sail on a pacific Ocean. We need
all the help therefore we can procure. And happy,
if we may but reach the haven of eternal
rest! In our enquiries on this subject, whether
there be any principle in man, by whatever name
it may be called, which is adequate to all the purposes
of his salvation, or a sufficient guide in
matters of faith and practice, we will give all
the credit to the reason and conscience of mankind,
which can be given, consistently with fact,
and the page of history. The light of reason
can no further go, than I have conceded, it is
apprehended. And, that it did no further go,
in matters of religion, among the most learned
and civilized heathen nations, I appeal to all,
who have ever read their history. What the
light of reason is able to do, on moral subjects,
will be stated, in the progress of our argument,
in its proper place.—
We proceed—as was proposed—
II. To point out the insufficiency of reason, in
things of a moral and religious nature, in those
respects, which are not only important, but necessary.—And,
here it will appear that mankind,
while without Christ, are without hope and
without God in the world, with an evidence, I trust,
convincing to every candid and honest enquirer
after truth and duty.—And,
1. The light of nature and highest wisdom
of mankind, cannot attain to such a clear knowledge
of God as is necessary to salvation. What
God is, and who they are that have true conformity
to, and communion with him, are questions
of the greatest importance in Religion. And,
they are questions which have been as little understood,
and perhaps as much misapprehended,
by mankind, in general, as almost any which
have been discussed. Though, as St. Paul observes,
the invisible things of God be clearly displayed
by, and to be understood from the visible
Creation, so that those are without excuse, who
have not the knowledge of God from the light
of nature alone, yet the heathen, after all their
laborious researches, have not obtained this
knowledge. Upon a fair trial of human reason,
in matters of religion, under the greatest improvements
of natural and moral philosophy,
the world by wisdom knew not God. So far from
it, that the most learned nations, and the greatest
adepts in the sublime mysteries of divinity, in the
pagan world, have been so vain in their imaginations,
as we are told and their foolish hearts were
so darkened, that they have represented and worshipped,
the glorious incorruptible God, by images
made like to corruptible man, and to the
meanest and most despicable creatures, in the animal
kingdom. They have attributed to what
they worshipped as God, all the weaknesses and
vices of fallen and depraved
man—Pride—Envy—Cruelty—Revenge—and,
even, Intemperance,
and lewdness.
Not only among the heathen, but even in the
most enlightened parts of the christian world,
there ever have been, and still are, in many, very
gross misapprehensions concerning the divine
character, as well as concerning the nature of
true religion.—How grossly ignorant the most
enlightened of the heathen were with regard to
God, and how much they were plunged into
strange and absurd idolatries and pollutions, we
read, in the following passage of inspired truth.
Professing themselves wise, they became fools, and
exchanged the glory of the incorruptible God into an
image made like to corruptible man, and birds, and
four-footed beasts and creeping things. Not only
the common people, the vulgar, but their wisest
men—their orators, philosophers, and legislators
did this.—They were even worse, than the vulgar.
Does this look like reason’s being a sufficient
guide in matters of religion, or man’s having
any principle within him by whatever name
it may be called, which is able to lead him to the
saving knowledge of God? In order to know
God, so as to be saved, we must know him as he
is; the one only living and true God. None
but he himself can tell us what he is. This he
hath most plainly done in his holy word. The
scriptures, which were spoken and penned by
the special influence and inspiration of the holy
Ghost, declare to us what and who God is.
We only know him, in a saving manner, when
we know him, as glorious in holiness, wonderful
in works, and fearful in praises:—as
the greatest, the wisest and best of all beings;—as
a sin-hating, and, at the same time, sin-pardoning
God;—as infinitely gracious and merciful.
We must see him as infinitely excellent
and transcendantly glorious, as infinitely amiable
and worthy of all possible praise and adoration.
He is goodness and benevolence itself. He is
possessed of all natural and moral perfections.—And,
Jesus said, why callest thou me good? there
is none good, but one that is God. He is a being
of impartial, universal and infinite benevolence.
Reason cannot tell us what the true moral character
of God is.—This revelation alone teaches
us. And we cannot be happy with, unless we
know the true God—and how he will be worshipped—how
he can, and will accept of us—how
we may live to his divine approbation.
The light of reason cannot lead us into this true
and saving knowledge of God. It is above all
that reason ever did, or can do. Says Paul to
the learned Athenian philosophers and judges—for
as I passed by, and beheld your devotions, I found
an Altar with this inscription to the unknown
God, him therefore whom ye ignorantly worship
declare I unto you. Christ, as the great teacher
come from God, alone gives us the saving
knowledge of the supreme Jehovah. Whosoever
denieth the son, the same hath not the father: All
things, says he, are delivered unto me of my father;
and no man knoweth the son but the father, neither
knoweth any man the father, save the son, and he
to whomsoever the son will reveal him. The gospel
or christianity alone gives us a saving knowledge
of the only one living and true God.—The
divine character is to be known only from a divine
revelation. If it could be discovered without
a divine revelation, or by the highest efforts
of reason—how could a divine revelation be absolutely
necessary?—The essential glories therefore,
and perfections of the Deity cannot be discovered
by natural reason:—those glories and perfections
which make him what he is, or constitute his infinite
moral amiableness and transcendant excellence,
and worthiness to receive from all intelligent
creatures all the services, which they are
capable of rendering unto him. He is light, all
beauty and glory, and in him is no darkness
at all. But the human mind is darkened by sin.
The depravity of the heart brings on blindness
of mind to the spiritual beauty and glory of the
divine character.—Having the understanding darkened,
being alienated from the life of God, through
the ignorance that is in them, because of the blindness
of their hearts. What absurd and essentially
erroneous apprehensions of the nature and
perfections of the God of Israel had the Syrians,
in the following proposal of theirs! And the servants
of the king of Syria said unto him, their Gods,
are the Gods of the hills; therefore were they
stronger than we: but let us fight against them in
the plain and surely we shall be stronger than they.
These heathen knew as much about the true
God, as heathen in general. They supposed the
God of Israel was only a local and tutelary divinity,
who had taken the people of Israel under
his peculiar patronage. But the Jehovah of the
Jews was altogether different from any of the
Idol-gods of the Gentiles.—And he must, by his
own revelation, inform us of his real character
and essential moral glories.
2. Our rational powers and conscience, under
the highest cultivation, unassisted by a divine
revelation, cannot inform us what kind of
worship and obedience is to be paid to the true
God. One of the disciples of Socrates, that
great light of the pagan world, desired information
from his Master concerning some difficulties
attending prayer; and above all, particular requests
made to God, which have proved injurious
to the petitioners when granted. The philosopher
owned himself utterly unable to satisfy
the disciple upon this head, and concludes with
these remarkable words, “We must continue
in our ignorance, till it shall please God to send
a person into the world to give us full information
concerning our duty.” The light of mere
reason, as proved in another part of this discourse,
teaches all men, over the whole face of
the globe, provided they duly hearkened to
it, and cultivated it, that they ought to honour
and worship the divine Being. But it cannot
tell what sort of homage he will accept, or how
we are to worship him. He alone can satisfy us,
on this most material point—a point of supreme
importance. He must tell us, in what way, we
are to pay divine honours to his glorious Majesty.
He dwells not in temples made with hands,
neither is worshipped by men’s hands as though
he needed any thing from us. For he can neither
be inriched by our services, nor impoverished
by the want of them.—With regard to the
worship of the heathen, St. Paul has these remarkable
words; Because that when they knew
God, they glorified him not as God, neither were
thankful, but became vain in their imaginations, and
their foolish heart was darkened. All their rites
and forms of worship were absurd, unworthy of
the divine nature, and disgraceful to ours. It
may be proper here, to mention some striking
instances of strange and cruel methods of worship,
as a specimen of man’s natural ignorance
of the right way of honouring and serving God.
The Idol Baal, in scripture mentioned so often,
was worshipped by acts of cruelty, which the sottish
worshippers inflicted upon themselves. So
desirous of ease are mankind, and so averse to
pain that we should rationally conclude, that no
methods of tormenting themselves could be introduced
into their religious worship of their
Idols. But the deluded Idolaters, in paying their
homage to Baal, cut and wounded their own
flesh—gashed and mangled themselves to please
their Idol. And they cried aloud, and cut themselves,
after their manner, with knives and
lancets till the blood gushed out upon them.—The
Idol Moloch was worshipped by acts of the strangest
and most unnatural cruelty.—Parents sacrificed
their children to this Idol; and, it has been
very common for parents to appease the anger of
their fancied Gods, by sacrificing their tender
offspring.—How contrary to reason—to nature!
The image of Moloch was made of brass, in a
hideous shape, and het red hot; and the devoted
victim—the innocent child was brought by
its own parents, and thrown naked into this
burning brass, and burnt to death,—and no regard
paid to its piteous cries. The Carthaginians
were wont, as we are told in history, to sacrifice
their children, when public calamities visited
their state, to placate the resentments of their
gods. And, their custom was to select, out of
all, the fairest and most promising—such as were
best beloved, and to offer them up in sacrifice:
to give up the fruit of the body for the sin of the soul.
Many nations have, and do to this day, worship
their Idols, by acts of extreme cruelty—by consuming
themselves in the fire. Modes of worship
have been adopted, which are contrary to
all the tender affections of human nature. And,
no nation, people, or tribe ever yet could be
found, in all the world, by voyages or travels,
that ever had any rational or decent rites of worship,
where the gospel never shined, whether in
Europe, Asia, Africa or America. The most
civilized and learned heathen nations were as absurd—as
extravagant—as ridiculous, in their
idolatries, as the rude and savage. And it is
confidently affirmed by some modern travellers,
that many tribes of men, in the interior parts of
extensive countries, have no word in their language,
for either a God, or any worship. Whether
this be so or not, we cannot absolutely determine:—it
rests upon the credibility of the
reporters. What can, therefore, be more contrary
to fact, than to pretend that man has any
principle in himself, which can be a safe guide in
matters of Religion?
That man has no principle within himself, by
whatever name it may be called, which is adequate
to all the purposes of his salvation, or
a sufficient guide in matters of faith and
practice.
EPHESIANS ii. 12.
That at that time ye were without Christ, being
aliens from the Commonwealth of Israel, and
strangers from the Covenants of promise, having
no hope, and without God in the world.
The true character and state of mankind before
savingly interested in the gospel are
not generally acknowledged, or believed, in the
world, to this day. Many thousand years have
they had, to find out their own state and Character
in respect to their Maker and things of a
moral and religious nature; and they are now,
as much as ever, divided in opinion, and are as
far from an union of sentiment, on so important,
and one would imagine, plain a point. An impartial
inspection into the human heart and extensive
view of the history of the world and moral
things, we should conceive, would bring them
all to one and the same conclusion, and to an
exact uniformity of opinion concerning the state
and character of mankind.
Whether man be fallen or not, is now, in
reality, the dispute. Such as reject with scorn,
all idea of a revealed Religion as an impossibility
in its own nature, (and some are absurd
enough to reject it on this ground) affirm that
the light of reason is entirely sufficient for all the
purposes of discovering to us, the whole of our
duty as rational creatures and to ensure infallibly
our happiness here and hereafter; if there
be an hereafter. These say that we are now just
as we always were: that man never fell or apostatized
from his Maker; of course, that he is under
no worse circumstances, nor labours under
any evils, under which he did not labour when
he came forth from the hands of creative wisdom,
goodness, and power. And, therefore,
that he has an Inward light sufficient for all
the purposes of his salvation—a sufficient guide
in all things of a moral and religious nature.
The consequence is, that a divine revelation is
wholly unnecessary. If wholly unnecessary, we
may be certain, that a wise and good Being, who
perfectly knows all things, would not vouchsafe
to give one.—For he does nothing in vain.—
Others, who admit a divine Revelation, believe
that man is not so fallen from God, but
that he has a degree, though small, of real moral
goodness or holiness, which being duly nourished
and attended to, will issue in life eternal.
But the Apostle, in the words now read, says
that all men are, before the Gospel be preached
unto and embraced by them, without hope and
without God in the world.—And, what was intended,
in discoursing upon those words, was to
prove that mankind, merely, by their own reason
and wisdom, cannot attain to a saving knowledge
of God, or, in themselves, are in a helpless
and hopeless state—Two things were proposed
to be largely considered,
I. How far the light of reason, unassisted, can
go in the things of a religious and moral nature.—
II. And, to point out its insufficiency, in these
respects, which are not only very important, but
altogether necessary.——
The first of these has already been discussed.—And
we entered, in the preceding discourse,
upon the second—and illustrated the insufficiency
of the mere light of reason.—1st. In regard to
the essential glories and excellencies of the divine
nature and character—and 2nd. in regard
to the right way of worshipping and serving God.
We now pass—to observe——
3. The light of mere reason, or conscience of
mankind is wholly insufficient to discover to us
whether God will accept of us, at all; and if he
will, upon what terms. It can tell us that he is the
Maker of all things, the Preserver of all things,
the governor of all things; but can give us no
instruction upon what terms he will receive us
into his favour and friendship, or whether he will
do it, at all. When we ponder deep on moral
and religious subjects, we cannot be but conscious
of many imperfections and Sins. We feel
that there is a power on high whom we have offended.
We dread his anger. When another
world is seriously contemplated, we dare not appear
in it without some firm hope. An invisible
God—an incensed Judge is an alarming thought.
The anxious enquiry is wherewith shall we come
before him—and bow ourselves before a holy and
pure God? Mere reason cannot satisfy the enquiry.
It knows not how we may come before
him, or with what sacrifices he will be pleased.
Being truly humbled and deeply grieved for our
offences seems the most natural way of hoping
for pardon and acceptance. But, whether a holy
and righteous sovereign, on our repentance,
can forgive us consistently with his glories, or
the safety of his Universe, reason cannot inform
us. To cast ourselves upon his infinite clemency
is what reason would advise. But, whether
this would be safe or not, is a grand uncertainty.
Without a revelation, therefore, we do not know
whether we may be pardoned—or if we may,
how it may be consistently done; or how we
may be recovered from the evils, which all men
feel, and of which the world is full. Reason can
see the disease, under which all men labour, but
can prescribe no method of cure. All the wise
men of the heathen world for thousands of years
together, have tried to discover a method of escape
from the evils, which all felt, and of which
they justly complained. But all in vain.—An
infinitely wise God gave human nature a fair trial—all
advantages—and time long enough to
satisfy all reasonable men, how far it could go.
Look round the world, at this day, and what
success has boasted and almost idolized reason
had in things of a moral and religious concern,
among pagan nations?—Look back on past ages,
and where alas! is the man—or the body of
men that have found reason a sufficient guide?
Even, in the countries blessed with the Gospel,
what delusion, what Error, what superstition!—Without
a divine Revelation all is darkness, in
a moral view:—all is helpless and hopeless:—there
is no pardon:—there is no salvation. Reason
could never show one sin forgiven or lead
a step beyond the grave—or have any idea of
the resurrection of the body.
All mankind are, therefore, in themselves,
without hope and without God in the world.
Under all the pressures of adversity, or dismal
pains and calamities of life, separate from revealed
Religion, there is no relief for them. All
would be darkness,—mystery—and despair. They
could not conjecture for what the world was
made—for what it is preserved—why there were
made rational creatures—What design is aimed
at, in the government of the world—or what the
real and true character of the Maker of it is—or
what will be the end of the whole.
4. The reason and conscience of mankind
do not clearly discover a future state, nor place
before them rewards and motives sufficiently
strong and powerful to induce them, amid the
attractions, temptations and vanities of this
world, to act with a wise reference to another.
Conscience is God’s monitor, reprover or
counsellor within the soul. In many important
cases, it dictates what ought to be done, and
what ought not to be done in regards to our behaviour
towards our fellow men, and towards ourselves
as connected in society. It shows us
plainly what moral ties, in a multitude of instances,
which cannot now be enumerated, bind
us. When we do wrong, it punishes us by severe
remonstrances and upbraidings. When we
do well, it testifies in our behalf, and administers
rich consolation by self-approving reflections.
It, consequently, serves as a natural law to all
men. It is the Deity’s law written or imprinted
on all minds. From its present severe reproofs
for vicious, and pleasing joys, for virtuous
and upright conduct, we may gather, fairly, that
there will be a future reckoning—a day of judgment—a
world to come—a place to remunerate
the just, and to inflict punishments on the incorrigible.
At least, we may conclude all this to be
highly probable. Conscience, then, points us to
a future state as a probability. Accordingly the
most, though not all of heathen nations and
tribes have had some faint and confused idea of
another life after death. Some wavering belief
of it. They conjectured that there might be, or
would be a future existence. The rational and
sober livers among them hoped there would be
another life. But no nation, not favoured with
revealed light, ever entertained any tolerably
consistent or rational notions of it, either of
the rewards to be conferred upon the good, or
the evils to be endured by the wicked.—With
their Poets and Orators all was fable and fiction.
They described, with much ornament of language,
their Elysian fields—and represented,
in a terrifying manner, their furies.—
Few, indeed, if any, had a just idea that one
holy, righteous and good Being made and presided
over the whole universe. Some have doubted
whether ever one of the heathen philosophers
really believed, unless he had seen the Old or
New Testament, the unity of the Godhead. Socrates
is represented by some as dying a Martyr
to this belief—but, in his last moments, he ordered
sacrifice to be offered to the idol-gods of
his country—thereby giving his dying testimony
to polytheism. However this may be, it is
certain to a demonstration that the heathen have
universally been polytheists or have admitted a
plurality of Gods. They had their great and
their household or domestic divinities—their terrestrial
and celestial divinities, more than thirty
thousand in all. Almost every thing in nature,
as well as the sun, moon and stars, was worshipped—such
as groves of trees, fountains of water,
rivers, various plants and insects. As concerning,
therefore the eating of those things that are offered
in sacrifices to Idols, we know that an Idol is nothing
in the world, and that there is none other God but
one. For though there be that are called Gods whether
in heaven or in earth (as there be Gods many
and Lords many) but to us there is but one God the
father of whom are all things and we by him.
The right way to know what reason can do,
in things moral and religious, is to see what it
actually hath done, in past ages, among the most
learned and polished nations. They had great
men—learned men—philosophers—poets—statesmen—and
orators: especially the Romans and
Greeks. They were opulent, and had many
schools of wise men. These cultivated science,
and spared no pains in their researches, to discover
truth. They did all that reason could do,
when learning is most liberally encouraged and
happily flourishes, as to a discovery of a future
world—and what rewards await the virtuous,
and what punishments will be the portion of the
wicked. After all, their notions were ridiculous,
childish, self-repugnant, and contradictory.
It is true, they had some judicious, weighty,
moral, sayings; for in this argument, I would
allow them as much as can be allowed them,
consistently with fact. But no system of heathen
morals proposed any thing, as motives
drawn from another world of any force to induce
people to act with any due reverence to it—or
to prepare for a happy immortality. Reason,
consequently, doth not, properly speaking, look
into another world. It merely conjectures about
it.—The Gospel, or a divine revelation only fully
discloses an Eternity to man.—It lays before
him Immortality: an Immortality of blessedness,
when life is no more, if it have been improved in
a pious and virtuous manner.—It denounces on
the wicked everlasting misery. But is now
made manifest by the appearing of our Saviour Jesus
Christ, who hath abolished death, and hath
brought life and immortality to light through the
Gospel.——We can now look through all the
wastes and glooms of death and the grave to a
resurrection of the body—to a judgment-seat—to
an endless existence after death—to eternal
rewards for the pious—and everlasting woe
to the despisers of God and Virtue. By the Gospel,
therefore, we have hope, pleasing enrapturing
hope—we have light, like the glorious luminary
of the sky in his meridian altitude—we
have life, spiritual and divine—we have the saving
knowledge of God—we have a fulness of felicity
opened before us, and promised to us, upon
our repentance, faith, and new obedience.
5. Reason and conscience are unable to renew
and change our hard hearts, or to give us a true
and real light of the excellency of spiritual and
divine things. To subdue the obduracy of the
heart, to slay the enmity there is in us against
the law, character, and perfections of God, is beyond
all that reason and conscience can effect.
The powers of reason can tell us of our dark,
blinded corrupt state. Men of science and liberal
enquiry, in all ages, and among all people,
have seen, confessed, and bewailed the imperfections
and frailties, the infirmities and exceeding
depravation of human nature; like a magnificent
pile of buildings in ruin—or a fertile and
luxuriant soil overrun with noxious plants. It
was impossible for candid and inquisitive men
among heathen tribes not to have discovered the
perverseness and vices of human nature, in general,
they are so plain; though they called some
things Virtues which were not—and some things
Vices which were not. But reason never could
suggest, or give a hint of any plan of restoration
to a right temper or a holy and innocent condition.
There is nothing—no principle in man—no
light—or quality that can sanctify, purify,
and regenerate the soul. But an inward renovation
is absolutely necessary to moral happiness,
to become like God, to be either conformed to
his perfections, or fitted to enjoy his presence in
heaven. The wisest and best heathen confessed
it was not in man to heal the moral disorders of
his nature, or to rectify the temper, so great was
its obliquity; and affirmed that a superior power
was needed to effect this, and to make us meet
to enjoy forever the favour and friendship of the
Creator of the Universe. They felt that a revelation
was necessary to lead and direct men how
to live, so as to be hereafter blessed, and never
once thought of disputing the possibility of such
a thing. And nothing, in that Revelation
which we enjoy, is plainer than the doctrine of
efficacious grace, or more insisted upon than the
need of a divine power to sanctify, purify, and
change our disordered and depraved nature.
Divine influence is essentially requisite, to renew
us and to implant within the soul the principle
of holiness. Because the carnal mind is enmity against
God: for it is not subject to the law of God,
neither indeed can be.—But the natural man receiveth
not the things of the spirit of God: for they
are foolishness unto him; neither can he know them
for they are spiritually discerned.—No man can
come unto me, except the father, which hath sent
me, draw him; and I will raise him up at the last
day.—Not that we are of ourselves sufficient to
think any thing as of ourselves, but our sufficiency
is of God.—Paul may plant and Apollos water,
but it is God that giveth the increase.—Yea they
have chosen their own ways, and their soul delighteth
in their abominations.
Men do not chuse piety and virtue from any
principle within themselves. They chuse their
own evil practices which lead to ruin. They actually
hate God and holiness, truth and religion,
or their conduct would not be such as we see it
is, when we carefully examine it. They are not
willing to be, and to do, as they ought. They
will not, though urged by the weight of the most
powerful arguments and all the ardor of importunity,
live up to the light which they have; or
wisely and diligently improve the talents with
which they are entrusted. They hide, like the
slothful servant, their talent in a napkin. They
have no disposition to improve it. They resemble
the prodigal son, in the parable, wasting their
substance in riotous living. All men have a
propensity to wander from the truth. They
do not, and never did, duly and faithfully, improve
the light of reason, or those notices of
God—of virtue—of the moral law which they
had, or now have. All, of course, who shall
finally perish, will be self-condemned. They
will never have it in their power to say that their
Maker has been, either unjust or hard with them;
or to reply as the slothful servant did, Lord I
know thee that thou art an hard man, reaping
where thou hast not sown, and gathering where thou
hast not strawed. And I was afraid, and went
and hid thy talent in the earth; lo! there thou
hast that is thine.
In the sixth and last place, reason and conscience
are insufficient to give us a full and complete
system of morality, or moral truths. Let
the system of morality taught and believed by
the best and wisest of heathen nations, be candidly
examined and critically inspected, and it
will appear a maimed and imperfect, a broken
and defective system. They had endless contentions
about what they termed the chief good,
that is, the real duty and happiness of man.
One of their most eminent moralists reckons up
more than one hundred different and contradictory
opinions on this subject. Some placed it in
self-indulgence: some in riches—some in insensibility—and
all in that which never can render
us blessed, and in which it can never be found.—Had
any one leisure, and could summon up a
sufficient stock of patience to collect from all the
heathen writers on moral subjects, their various
and self-contradictory rules of moral living, we
should see how utterly unable mere reason is to
form a complete system of moral virtue.
It would be great injustice to the subject before
us, not to remark here, that some of the
greatest moralists among the Greeks and Romans,
had seen the writings of Moses, or the New-Testament,
and had gleaned from them, a great proportion
of the moral lessons which they delivered.
Many of them, which is indeed much to
their honour, travelled into the famous countries
of Asia, where mankind were first planted
by the adorable Creator, and where communications
from the Almighty were first made to
man, and they returned home to their own countries,
enriched with the learning of others. But
with all these advantages none of them, Socrates,
Plato, or Seneca, who were universally
known to be most renowned for moral sayings,
formed any thing like a full and perfect system.
They leave out many important virtues. They
admit many odious and horrible vices; such as
self-murder, cruelty, incest, and revenge.—And
they place all the virtues on a wrong foundation,
and persuade to the practice of them from
improper and weak, or sinister and wicked motives.
Even the celebrated Cato, who gave forth
many moral maxims—who was called honest,
just, inflexible in integrity—who was said by his
contemporaries to be possessed of a stern virtue,
put an end to his own life, because he could not
bear to be a witness of the corruption and degeneracy
of the age, in which he lived.—Few crimes
perpetrated by man can be more heinous than
self-murder. There is something terrifying in
the extreme to think of ushering ourselves, uncalled,
unbidden into the presence of the Deity and
into the invisible world. Many nations now in the
world where the Gospel was never known or christian
doctrines propagated, have no idea at all of the
Creator of the universe, or immortality of the soul,
or pious duties, or fear of, or love to God.—The
heathen tribes of this Land, as those tell us who
have had the best opportunities of information,
where no European has disseminated any seeds
of religious belief, have no idea who made them—or
who made the world—or of duty to God.
In the interior parts of Africa, a late traveller
there, asserts, that various tribes, visited by him,
as far as he could learn, had no idea at all of any
God or religion, or even words to express any
worship to be paid to any power above them.
But admit this to be a mistake, still truth compels
us to believe them extremely ignorant on
moral and religious subjects. They have however
as bright faculties and powers of mind as the nations
who have the Gospel. The immense difference
is to be ascribed principally to that very
Christianity, which is, alas! so much neglected
by us.—
If we would know what light there is in man—what
light all men have—or what help all need, we
must see what nations, which never enjoyed any
divine Revelation, have known—done—and believed
as to God, Piety, and Morality. Superficial
reasoners, men who indeed pretend to reason
and philosophy—and reject the Gospel, and
tell us of the sufficiency of nature’s light—of reason
and conscience—or any other principle, lose,
and bewilder themselves by not fairly looking
into the history of the heathen nations and their
moral writings, and seeing what their ideas,
notions, and improvements have been, and still
are. Their history, in truth, is but one continued
narrative of ignorance—idolatry—vices—unnatural
lusts—wars—bloodshed—barbarity—and misery;
and their moral writings, so far as they
have reached our times, contain no just or full
system of morality at all. If a man were to conform
himself to the whole of their rules of moral living,
and understood them all, his life would be a scene
of inconsistence and error, vice and folly; and his
end self-murder. Our modern scepticks, it must
be carefully remembered, collect all their ideas
of morality and of God, if any just ones they
have, and so far as any of their ideas be just, from
that very Religion which they reject. They
are, therefore, like a wayward and perverse
Child that disowns its parent, merely because he
wishes him to be good and happy—to be and do
right; and takes the indispensably necessary
measures for this purpose.—And if, among the
haters of Religion, any be found at this day who
have adopted the Atheists Creed, under the
splendid name of philosophy—it is a most striking
proof of what is the subject of this discourse.—Upon
the whole, we may come to this
conclusion, that all the conduct of man, since
the day he was expelled from the earthly paradise
for his Apostacy, proves clearly, even to a
demonstration, that there is no light in him, or
guide to duty and happiness, which may be depended
upon—or which is safe for him to trust
to—or sufficient to lead him to God and glory.
Without Christ and the Gospel, all is darkness—confusion,
and despair. There is no
hope, no help, no salvation, no true system even
of morality, if we deny a Saviour and his Gospel.
See what the pagan world is from the holy Apostle
Paul. He will tell you the truth. He will
not deceive you by misrepresentation.—But how
can I read! How can you hear without confusion!—I
shudder at their awful and horrible vices,
and utter depravation of heart, and morals.
Professing themselves wise, they became fools. And
changed the glory of the incorruptible God into an
image made like to corruptible man, and to birds,
and fourfooted beasts, and creeping things. Wherefore
God also gave them up to uncleanness, through
the lusts of their own hearts, to dishonour their own
bodies with themselves. Who changed the truth
of God into a lie, and worshipped and served the
creature more than the Creator, who is blessed forever,
amen. For this cause God gave them up to
vile affections: for even their women did change
the natural use into that which is against nature.
And likewise also the men, leaving the natural use
of the woman, burned in their lusts one towards
another, men with men, working that which is unseemly,
and receiving in themselves that recompence
of their error which was meet, and even as they
did not like to retain God in their knowledge, God
gave them over to a reprobate mind, to do those
things which are not convenient—being filled with
all unrighteousness, fornication, wickedness, covetousness,
maliciousness, full of envy, murder, debate,
deceit, malignity, whisperers, backbiters, haters of
God, despiteful, proud, boasters, inventors of evil
things, disobedient to parents, without understanding,
covenant breakers, without natural affection,
implacable, unmerciful.—Here is a true account
of the polished heathen of the antient Roman
Empire: of their philosophers as well as of the
vulgar. More ignorant and Savage nations and
tribes are, if possible, still more vile.—What,
then, is human nature? What is man’s true state
or character before renewed by divine grace?—What!
is he as holy and innocent as Adam
was when he was first formed? Is he, in his
mind, fair and unspotted, as a clean sheet of paper?—Has
he a light in himself sufficient to all
the ends of spiritual life on earth, and eternal
life in heaven! See what mankind are without
the Gospel,—Aliens from the commonwealth of Israel,
strangers from the covenants of promise, having
ho hope, and without God in the world.
I think it proper, here, to subjoin a few passages
of Scripture, out of many, which declare
that mankind are corrupted and depraved—or
that they have no principle within them, sufficient
to enable them to attain to eternal life without
the powerful operations of divine grace.—How
full to this purpose are those words (Gen.
vi. 5). And God saw that the wickedness of man
was great in the earth, and that every imagination
of the thoughts of his heart is evil from his youth.—The
Psalmist David fully testifies what man
is when he puts himself forward as an example.
Who can understand his errors? cleanse thou me
from secret faults.—Behold I was shapen in iniquity,
and in sin did my Mother conceive me.—The
prophet Jeremiah speaks of man’s depraved state
in very strong terms.—The heart is deceitful above
all things, and desperately wicked, who can
know it? It follows, I the Lord search the heart,
to give to every man according to his works.
If the heart be deceitful above all things, and desperately
wicked, is it, at the same time possessed
of any degree of a holy principle—or has it any
light to guide it to heaven, or to be a sufficient
directory in matters of faith and practice?—How
the Apostle Paul viewed man as he is in himself,
appears from the long quotation above made
from him, and also from the following words—What
then are we better than they? no, in no wise,
for we have before proved both Jews and Gentiles,
that they are all under sin. As it is written, there
is none righteous, no not one.—And again, Now
we know that what things soever the law saith:
it saith to them who are under the law, that every
mouth may be stopped, and all the world may become
guilty before God—for all have sinned and
come short of the glory of God. The same inspired
teacher leads the mind to the source of all,
the sin of the first man, who stood as a public
head for all his posterity. Wherefore as by one
man sin entered into the world, and death by sin:
and so death passed upon all men, for that all have
sinned.—Again, you hath he quickened, who were
dead in trespasses and sins.—Our blessed Lord
himself says, he came to seek and save that which
was lost. If we be not lost we need no Saviour,
or atonement, or help.—It appears, then, with
an evidence exceedingly strong, that all have
sinned and come short of the glory of God—and
that man, in a natural state, is wretched, and
miserable, and poor, and blind, and naked. He
has no principle in himself, by whatever name it
may be called, which can, being duly exercised,
form him for the service of God on earth, or his
immediate presence in heaven.
What remains is to add a few reflections by
way of improvement.
1. And what hath been said teacheth us the
importance of realizing the misery and ruin of
the condition of all men, as they are born into
the world. A want of belief, or due sense of
this, leads to a denial of the Gospel—to a rejection
of the propitiatory sacrifice of the Redeemer—to
almost every heresy and error.
Men cannot bear to admit so mortifying a truth
as that of their ruined and fallen, guilty and
miserable state. Pride rises up, and repudiates
the unpleasing doctrine. One says we are
not depraved: another affirms which indeed is
the same thing, that we have a light of our own
adequate to all the purposes of our salvation:—a
third contends that there is a portion of real saving
grace in every human heart. All these, in
effect, disown the scripture doctrine of the text,
the utterly ruined and perishing condition of
man in himself. The truth endeavoured to be
established in the above discourses, is that the
light of reason or highest wisdom of mankind is
insufficient to teach us the true and saving
knowledge of God. It is of the utmost moment
to realize this. The world by wisdom knew not
God.—Where there is no vision the people perish:
but he that keepeth the law happy is he.—To open
their eyes, is the design of the Gospel, and to turn
them from darkness to light, and from the power of
Satan unto God, that they may receive forgiveness
of sin, and inheritance among them that are sanctified
by faith in me. Understand ye brutish among the
people! and ye fools when will ye be wise? He that
planted the ear shall he not hear? He that formed
the eye, shall he not see? he that chastiseth the heathen,
shall he not correct? he that teachest knowledge,
shall he not know? The Lord knoweth the
thoughts of man that they are vanity.—I know you,
says our Saviour, that the love of God is not in you.—Can
any one who seriously believes the scriptures,
hold that man has any principle, let it be termed
how it may, that can be adequate to all the end of
spiritual life here, and eternal life hereafter?—That
there is in fact no saving knowledge of God
out of Christ, is plain from Acts iv. 12.—Neither
is there salvation in any other: for there is
none other name under heaven given among men,
whereby we must be saved. He that hath not the
son, hath not the father. Deny Christ and
reject his Gospel, and you reject life. Misery
is, then, inevitable. You must realize that you
are, in yourselves, lost and guilty,—wretched
and undone,—hopeless and perishing.
2. We infer from the foregoing subject the
infinite grace and condescension of the Deity in
making a revelation of his will, and of the way
of salvation to mankind. He was under no obligation
to do it. It would not have been either
cruel, or hard, or unrighteous in him, to
have withheld all pity from them, and to have let
them die in their sins. Most justly might a holy
and sovereign God have given them all over to
the fatal effects of their own folly. It is no injustice
or partiality in him to take one and leave
another, because he is not obliged to have mercy
on any one. If he reveal his will to any nation
or people: or if he sanctify, pardon and save
one individual, it is all of free grace. All the
glory is his, when he sheweth mercy: all the
shame and guilt of sin, if we die in our iniquities,
are ours.—Blessed is the people that know the
joyful sound: they will walk, O Lord, in the light
of thy countenance.
If the great Lord of heaven and earth give
his Gospel to one nation and not to another:—or
if he pardon, renew and save one individual
and not another: if he bestow upon one ten,
upon another five, upon another one talent only:
if he impart to one a disposition to improve, by
his power and spirit, and not to another—does
he do any wrong?—May he not do what he will
with his own? Who can find fault? If all have
forfeited every claim to mercy, who can complain
of either cruelty or injustice on the part of
heaven, if it be withheld? Where shall the vile
monster, the impious wretch be found who will
rise up and impeach the holiness, wisdom and benevolence
of God, because he is a sovereign?—Let
such if any there be come forward and make
good their charge, for their controversy is with
the Almighty. By him we are told that we are
vile, guilty, perishing, and ill-deserving sinners,
that there is no principle in us, while unrenewed,
that is sufficient, duly cultivated, to our salvation.
Such as affirm that there is, must dispute
it out, with him whose is the Universe, whose is
the power and glory. That he should condescend
to reveal his will to us—to open a plan
of life, of restoration to his favour, and to holiness,
and happiness, is admirable grace, is such
a display of compassion as may well excite within
us, every grateful sentiment.
3. We, therefore, further infer from the foregoing
subject, the duty of gratitude that we enjoy
the light and advantages of a divine Revelation.
This light is rich and glorious: those advantages
are many and precious. How affecting is the
idea of the perishing state of man!—How is the
gold become dim and the most fine gold changed!—Who
but must weep over the situation of the
heathen, that are without hope and without God
in the world:—who are in darkness:—who are
worshipping dumb Idols: who are bowing down
to stocks and stones:—who have Gods many
and lords many: who believe in polytheism,
and have changed the truth of God into a lie:—who
pay honours divine to the sun, moon and
stars.—They do not know that there is but one
God—or how to serve him, or that he can, and
will pardon them. To them all is darkness and
mystery. No ray of revealed light reaches them,
and they have no rational view of moral and
divine things.——Who made us to differ?
Who ordered our birth and education in a land
of Gospel light and liberty—a land of civil and
religious freedom, while such an handful only
of the human race either know or enjoy the
rights of man?—We know or may know, duly
using our reason and the light of the Gospel, the
way of truth. We know that there is but one
God, one Mediator, one salvation, one way to
life eternal.—Happy are ye in knowing the Gospel
of the grace of God—in having the holy
scriptures in a language which you understand!
Happy are ye in having the privilege of public
worship!—He showeth his word unto Jacob, his
statues and his judgments unto Israel: he hath
not dealt so with any nation: and as for his judgments
they have not known them. Praise ye the
Lord.—At that time Jesus answered and said, I
thank thee O father, Lord of heaven and earth, because
thou hast hid these things from the wise and
prudent, and hath revealed them unto babes.—Why
art thou, O America, so highly exalted—so eminently
distinguished by all the light and privileges
of the Gospel, and civil freedom!—How unnatural,
how barbarous any of thy citizens, if
they despise these:—if they exert any power to
take from thee, thy glory—thy beauty—thy
praise, the Gospel of the grace of God: or to
oppose or corrupt it; or if they refuse to be
thankful for it!—O for a note of praise sublime
to ascend from every American tongue and fervour
of gratitude to go up from every American
heart to the throne of the Universe—that we
have all the light, privileges, and ordinances
of the christian religion:—delightful, pleasing,
divine Religion, pure and undefiled!—May
all our hearts welcome thee to our choice—and,
then, we are happy. Thou art the glory of
any land, the guide of the youth, the support of
age, the solace of all thy friends!——Happy is
that people whose God is the Lord!
4. We infer from this subject, the absolute
need of the divine teachings in order to be saved.
We are not of ourselves sufficient to change
our own corrupt hearts. Paul may plant and
Apollos water, but it is God who giveth the increase.
Means are to be employed—divine
grace is to be sought importunately and perseveringly—the
ministrations of the Gospel are to
be attended upon diligently, carefully, and heedfully.
But the power of God must call and
quicken, sanctify and save the soul. Listen not
then, for a moment, to such as tell you, that you
have a treasure in yourselves, if you will attend
to it, in a proper manner, which is sufficient to
all the ends of a holy life, and future blessedness.—Such
only deceive themselves. They do
but dream in Religion. They are sadly ignorant
of the first principles of the Oracles of God.—
In the fifth and last place, we infer from this
subject the obligation upon us to improve faithfully
the light and advantages of a divine Revelation.
We are particularly distinguished on account
of our religious privileges. We enjoy the
benefit of the outward ministrations of the sanctuary.
Gospel truths, and ordinances are dispensed
to us. The doors of God’s house are always
open to us. We have the holy Sabbath.
On the part of God, what could have been done
more for his Vineyard than has been done?
Now all these advantages we are to improve,
with faithfulness and diligence. Let us never
disesteem them, let others say or do what they
may, or speak ever so hard things of the Gospel,
or its institutions. Profane and irreligious men
will scoff at all serious piety. Let us never be
seduced by the artifices of such, as lie in wait to
deceive; or be ashamed of the Gospel of the
Son of God; for it is the power of God unto
salvation, to every one that believeth, to the Jew
first and also to the Greek. If we abuse the
light which we enjoy, and misimprove our religious
opportunities and advantages, our guilt
will be exceedingly aggravated, and our final ruin,
if we perish, proportionately dreadful. For
that servant which knew his Lord’s will and prepared
not himself, nor did according to his will shall be
beaten with many stripes.—For unto whomsoever
much is given, of him shall much be required.
The ways in which the holy Scriptures are perverted
by unlearned and unstable men.
2 PETER, iii. 16. 17.
As also in all his Epistles, speaking in them of these
things, in which are some things hard to be understood,
which they that are unlearned and unstable
wrest, as they do also the other scriptures, unto
their own destruction. Ye therefore, beloved
seeing ye know these things before, beware lest ye
also being led away with the error of the wicked,
fall from your own stedfastness.
The holy scriptures, though by divine grace
able to make us wise unto salvation, are
almost wholly disused by multitudes, who nevertheless
would wish to be thought friends to the religion
and morals which are taught in them. They
even lie by, in many houses covered with dust,
as if of no consequence in the direction of human
life, and unworthy of a careful attention or serious
perusal. Their purity, their beauty, their
sublimity, which some of the best and greatest
characters that ever adorned human nature, have
not only admired, but extolled, are overlooked,
either through a want of discernment to acknowledge,
or of taste to relish their merit.—Some
read them only from custom or for amusement.—Others
read them merely to cavil at,
reproach, and pervert them. Others, again,
search them, not to be guided by the light which
they shall exhibit, but to support or confirm the
opinions, which they have previously imbibed,
and are resolved not to relinquish. Hence not
only different, but contradictory principles are
pretended to be drawn from them.
Like all other things of importance and worth,
they are liable to be abused and misapplied. It
is however no valid, nor, indeed, plausible objection
against their divinity, or usefulness, that
they are capable of being misconstrued and misunderstood.
If it please the majesty of heaven
and earth to speak to man, at all concerning his
duty and happiness as a moral agent, he must
speak to him in man’s language. But all human
language is imperfect, capable of being perverted
and wrongly construed—of course, the
holy scriptures are so. In truth, every thing
done by man is imperfect. He lives in an imperfect
world. His language, when most refined,
is imperfect.—It would therefore, bespeak a
high degree of folly and inconsideration either
to disesteem, or to think meanly of the holy
scriptures, because they have been misimproved
and profaned. And, it is equally disgraceful to
reason and repugnant to philosophy to look upon
them as fabulous, or to imagine that no certain
and fixed system of doctrines is contained in
them, merely because different sects of Christians
have understood them differently, and drawn
from them, not only different, but contradictory
tenets.
The serious mind will most sincerely regret,
what cannot be acknowledged, that they
have been so often and so grossly perverted.
The candid and honest will not be prejudiced
against them, or neglect, most diligently to attend
to them, though they have been so much
misapplied and misunderstood.
To guard, therefore, against the danger and
commonness of wresting and perverting the word
of God to our destruction is a subject highly
important and interesting in itself; at all times
proper; but at this day, it is apprehended, to
be peculiarly seasonable. It is a subject seldom
discussed, but if properly managed may be eminently
useful to all christian families and individuals.
It may be made very subservient to advance
the cause of rational religion, and to prevent
the mind from what is visionary and fanciful
in matters of infinite concern.
The time and attention of the hearer will consequently
be well employed, if his mind may be
deeply impressed with the importance of rightly
understanding the scriptures and with the greatness
of the danger of wresting them to his own
destruction, as is often done by unlearned and
unstable men: and the pains and anxiety of the
speaker will be amply rewarded, if he may but
bring any assistance to, or suggest what may
prevent any one, if it be, even, but one, from
wresting them to his own destruction. For the
salvation of one soul is of more worth than the
material world, and the loss of one, or his final
destruction is greater than words can describe.
For what shall it profit a man if he should gain the
whole world and lose his own soul? Or what shall
a man give in exchange for his soul.—
These considerations have induced me to
make choice of the passage now read, as the subject
of discourse at this time. It contains the
danger and commonness of the sin of perverting
and abusing the scripture to our destruction. It
stands connected with the foregoing verses in
this manner. St. Peter had been describing,
with great force and solemn grandeur, the end
of the world—the dissolution of the system of
creation—and the coming of the son of man to
judge the Universe. He speaks of the heavens
passing away with a great noise—the Elements
melting with fervent heat—the Earth and all
its works being consumed in one universal conflagration—the
day of judgment—the perdition
of ungodly men—the new heavens and new
earth wherein dwelleth righteousness—the perfection
of felicity for the pious and virtuous. In
the text he informs us, that St. Paul, his brother
in the kingdom and patience of Christ, had, in
all his holy Epistles to the Churches, spoken of
these grand and solemn subjects; and that some
things contained in his Epistles were difficult to
be understood—that is, required attention and
care not to misapprehend him. He does not
mean that St. Paul was an obscure or unintelligible
writer. This would have been a high impeachment
and reproach. It would have been
at the same time altogether unjust. For he is a
nervous and plain writer. He is a strong and
close reasoner. And his writings will be admired
as long as there shall be either genius or piety
in the world. The difficulty then of understanding
some things penned by him, under divine inspiring
influence, is not owing to any deficiency
in perspicuity and clearness of style, but to the
spiritual nature and grandeur of the subjects, of
which he treated.—After this sublime description
of the end of all things, St. Peter, in the two
verses immediately preceding the text, addresses
a most judicious and pertinent exhortation to the
Christians, to whom he wrote, in these words:
Wherefore, behold, seeing that ye look for such
things, be diligent that ye may be found of him in
peace, without spot and blemish. And account that
the long-suffering of our Lord is salvation; even as
our brother Paul also, according unto the wisdom
given unto him, hath written unto you; as also in
all his Epistles, speaking in them of these things; in
which are some things hard to be understood, which
they that are unlearned and unstable wrest, as they
do also the other scriptures unto their own destruction.
Ye therefore beloved, seeing ye knew these
things before, beware lest ye also being led away
with the error of the wicked, fall from your own
steadfastness. The Apostle was extremely solicitous
lest the Christians to whom he directs this
catholic or general Epistle, should be seduced
from steadfastness, and fell into the errors and
delusions of wicked men, who were active in attempts
to lead away others from the truth. Men
who have embraced errors, are always busy in
strengthening their party, by propagating their
pernicious principles, and proselyting others to
them. And upright and honest Christians are
in danger of such, as lie in wait to deceive. They
should, therefore, always be upon their guard
lest they be seduced, and fall from their steadfastness.
The unlearned and unstable, who pervert
scripture and people who are illiterate—of
small reading and observation—who are given
to change, are frequently altering their principles,
laying aside the opinions which they once
entertained, and taking up new ones. Such people
as have not capacity and stability to weigh
the reasons of any opinion, but believe as accident—passions,
or prejudices dictate—as they
chance to read, or hear. One Commentator
thinks that the Greek word translated unlearned,
may mean unteachable. But I do not find that
it is ever so used in any Greek author. Besides,
if it were, it could not be the meaning of it here.
Unlearned then, here means people of small
reading—of little reflection and observation—especially
of little knowledge in divinity—and
of much conceit. And ignorance is usually
confident and impudent. Such wrest and pervert
scripture to their own destruction. They
cannot, meekly and quietly, receive instruction
from the knowing and learned: but undertake
to interpret and explain for themselves and
others. Being perverse and self-willed, they turn
a deaf ear to what is offered by the wise and judicious.
They lean to their own understandings.
Such self conceited and ignorant people,
and withal, unstable, turn the scripture to a wrong
and false meaning—make it speak what it was
never intended to speak; and going by their
false and erroneous interpretations, are plunged
into fatal errors—and ruined forever—go down
to the grave with a lie in their right hand—are
left of God, in his sovereign pleasure, a prey to
their own chosen blindness, and perish eternally
in their heresies and delusions. Happy those
who keep clear of such perverters of scripture!—To
wrest the word of God to our own destruction,
is to misinterpret and misconstrue it
to such a degree—as to deduce from it fatal errors—or
essentially false principles, and to live
and practice according to such misinterpretations
and misconstructions. The end of all this, is final
ruin—or misery in a future world. How
affecting the idea, that the scriptures, which were
given to man for his only infallible guide
through a world of sorrow and tears, and to
meeten him for a full and perfect blessedness in
heaven, should by a corrupt and perverse mind,
be turned to his destruction! But alas! so they
often are—have been in past ages, and will be
in future.
After thus introducing and opening the
words selected for present meditation, it is proposed
in dependence on divine strength, to enumerate
and explain the various ways, in which
unlearned and unstable men pervert the scriptures
to their own destruction.
They were given to us on purpose to teach
and instruct us in the right way of worshipping
and serving God in time, and preparing us for the
glorious services and employments of the heavenly
state. Our best good, here and hereafter,
are aimed at, in that Revelation of the divine
will, which we enjoy. Indeed our felicity, in
subordination to the divine honour, is consulted
in that manner, in which it ought to be, according
to reason, and the nature of man, both in
Creation and Providence, as well as in the sacred
Volume. On the part of the Maker of all
things there is no want either of wisdom to
contrive our happiness, of grace to prepare us for
it, or of goodness to effect it. Consequently, if
we, at last, fail of life, the fault is alone imputable
to ourselves. We are left to act out our own
hearts, in regard to things divine: whether we
will chuse the way of life or of death. Hence
it comes to pass, that the scriptures are wrested
or turned to our own destruction. That which
was ordained for our good, is, by the amazing
corruption and depravity of our hearts, turned
into poison, misapprehended and misapplied. It
may here be remarked, as worthy of special attention,
that the reason why the word of God,
in the writings of the old and New Testament,
is so frequently and so grossly perverted, is not because
these writings are not wisely composed and
properly expressed; for they are plain—perspicuous—beautiful—and
sublime to admiration;
but because of the perverseness, wilful blindness,
and vile prejudices of mankind. Had we a good
and honest heart, or a single eye to the truth,
we should not fall into any fatal or essential errors.
Much of the corruption of human nature,
therefore, is to be seen, in the strange and absurd
constructions put upon particular passages of sacred
Writ. And what is very surprising is, that
all profess to be faithful and impartial; and the
most through self-flattery and self-blindness, actually
fancy themselves to be in the right. This
is the condemnation that light is come into the world,
but men love darkness rather than the light—the
light of truth, or of true doctrines. People will
not seek or come to the light of divine truth,
because their deeds are evil. While unsanctified,
they hate God. They hate his truth. They
hate his ways. They delight not in the pure
and strict principles of Religion. Hence all the
Corruptions and Abuses of Christianity in former
and later days; and perversion and misunderstanding
of scripture.
1. And one way in which primitive Christianity
is corrupted, and the holy scriptures perverted
and wrested to people’s destruction is by refusing
to take the words in their well known and
established signification, and wishing to shape
them to pre-conceived opinions. As they were
written for our instruction and guidance in all
things relating to faith and practice, so we are
to abide by the common and obvious import of
the words used. The only proper and just way
of discovering the real and true meaning of
scripture-words, is to see how they are generally
used by the inspired writers. The most of the
words, have a fixed signification, as much as
any words can have. Those, whose import is
hard to discover, are few in number, and relate
to certain customs or rites in the antient
nations, now in the lapse of centuries, unknown.
And, none of these phrases necessarily obscure by
reason of customs now unknown, contain essential
doctrines. The things necessary to be believed
in order to obtain salvation are few, and so
obvious that none can dispute or mistake them,
but those who chuse to do it. If any rule of
interpreting scripture be so just, at first view, as
to be incontrovertible, it is this, that it is to be
its own expositor—it is to be interpreted by itself—passages
not so plain or clear, by those
which are as plain as words can be—things not
necessary or essential, by those which are necessary
and essential. Do we wish to know the true
meaning and spirit of scripture, we are to observe
carefully how the words used, upon which
we may be contemplating, are generally used in
other parts of scripture; what the common
known import of words is; and also how
the sacred writers generally use them. They
are likewise to be understood according to the
analogy of faith, or the system of truths most
evidently taught us in divine Revelation. The
figurative and metaphorical language is to be
conceived of from plain and unfigurative. And
both according to the subject treated.—When
we open the sacred Volume, we should be willing
to be guided altogether by what it contains.
It contains what we are to believe concerning
God, and the duty required of us. We should
not aim to make it speak according to ideas and
opinions on religious subjects, which we have
previously formed—or bend it from its easy natural
sense, to conform to certain favourite authors
uninspired, whom we passionately admire.
If we will arbitrarily, or at our pleasure, take
scripture and compel it to accord to our tenets
or principles, already imbibed, whether from
accident or reflection, or from corrupt writers;
being, mean while, resolved to get passages of
scripture to favour or support them, whether
wrongly or rightly applied, we are certainly
guilty of the sin of wresting it to our spiritual
hurt, or even final destruction. Because, in
this way we shall never fail to misuse it. We
shall make it say any thing, we please to admit—or
to deny any thing we wish to have it deny. It
can, of course, be no rule of life to us, or standard
of faith. One man will make it say one
thing, and another, a directly opposite thing.
Hence, it hath been unjustly charged with contradicting
itself, by infidel Cavillers.—Also, serious
and honest minds, but not of extensive information,
or accuracy of judgment, have often
been bewildered and confounded by opposite and
contradictory interpretations. Were men to
pervert any good writer on common subjects, or
any antient Classical author, as they do the word
of God, they would be justly chargeable either
with incapacity or disingenuity: they would be
complained of for the want of fairness, or be accused
of willful perversion. No person who
pretends to own the truth of scripture can be
honest in his enquiries after duty from it, who
is not disposed heartily to take it just as it is,
without compelling it to speak a language wholly
foreign from its most obvious meaning. In general,
it has one plain, fixed meaning. And this
would be as easily comprehended, were we honest
to ourselves, and diligent in our search into
it, as the meaning of any plain good writer. To
suppose otherwise would be not only to asperse
the Sacred Oracles, but to impeach the divine
wisdom and goodness. Because, for the
same reason that God, infinite in mercy and benevolence,
would give to a world lying in sin and
wickedness, a revelation of his will at all, he
would give one that could be easily understood
where there were good and upright intentions in
studying it.
2. Another way in which unlearned and
unstable men wrest the holy scriptures to their
destruction is by taking them unconnectedly and
detachedly. If we pay no attention to the particular
subject, on which the inspired penman is
discoursing, it is not to be expected that the true
sense will be obtained. For there is an order
and a connexion in every good writer. He
speaks according to his subject, and if we would
not mistake him, it is incumbent upon us to attend
carefully and critically to it. It is impossible
for us to keep from misunderstanding an
Author, if we overlook his subject or general
scope and design. Each writer’s stile or manner
is particular to himself. And this is as true of the
inspired writers, as of uninspired. The supernatural
aids, with which the former were blessed
by the immediate influence of the holy Ghost,
did not destroy or take away this peculiarity.
St. Paul’s manner and diction for example are
very different from St. John’s, as every one who
has any knowledge of language, must own.
The occasion, likewise, as well as the subject,
upon which the sacred penman is speaking, must
be duly noticed. If we be doubtful about the
real and true meaning of any passage of scripture,
we must observe the persons or characters
of whom, or to whom the words in question are
spoken. Overlooking these, is a fruitful source
of perverting scripture. If we will take scripture
expressions in a detached manner regardless of
the connexion, we can prove any thing and every
thing we wish to prove, or support any
scheme of principles, in religion, however absurd
and irrational, even though blasphemous.
In this way, usually, all erroneous persons, who
adopt and zealously endeavor to propagate
heretical principles, and divisive practices, conduct.
They never hearken to the connexion or
to the analogy of faith, but recite, at random,
texts which in sound seem to accord with their
singular notions. They never stop to examine,
with coolness and candor, what may be offered
against them, like rational men, impartially desirous
of finding the truth, whether it shall make
for or against them. This is an extremely common
way of abusing and misapplying scripture.
How frequently do unlearned and unstable men
practice it to their own destruction! And how
often, too, do artful and designing men practice
it, who know better, and who know that they
are endeavouring to impose on the world! Many,
no doubt, read and study the Oracles of God,
on purpose either to misrepresent or ridicule
them. To affirm this, is neither, it is apprehended,
uncharitable or uncandid. For were not
this actually the case, how is it possible, that
there should be so many strange, absurd, and
wild schemes of religion—such irrational and
blasphemous principles—such gross corruptions
of christianity. Many heresies, in the various
ages of the world, and various christian countries,
have sprung up to the disgrace of reason
and religion:—dangerous and fatal heresies—and
all from this fruitful force, misunderstanding
and misapplying particular passages
of scripture detached from the general connexion,
which may seem in the sound, or at first
hearing, to support the tenets, which, the abettors
of such tenets, adduce them to support.
Some may be plausible. And when much art,
sophistry, and false reasoning are used, may deceive
even such persons as are, in a measure, upon
their guard.
All errors and false systems of doctrine not
only originate from an abuse and perversion of
scripture, but clearly argue the great degeneracy
and corruption of human nature. Were not
man a depraved creature, or were he as he was,
when first formed in Paradise, he would never
wander into erroneous principles. He would
never be attached to them. He would never
disgrace himself by unwearied efforts to proselyte
others to them. Persons who have embraced
errors like the troubled sea, whose waters cast up
mire and dirt, are restless and uneasy. They
have committed themselves to the business of faction;
and are zealous to diffuse the poison of
their errors, as extensively as possible. Long
since did our Lord make the remark; and every
age and country have verified it. Wo unto
you Scribes, Pharisees, Hypocrites; for ye compass
sea and land to make one proselyte, and when
he is made, ye make him twofold more the child
of Hell than yourselves.
It is to the benevolent mind, painful to recollect,
that errorists of every description, are more
active and laborious to disseminate their mischievous
opinions, than the lovers of truth are,
the true principles. One cause no doubt is that
false principles are pleasing to depraved nature.
But the truth, in things moral and divine, though
approved of by natural conscience and reason, is
never approved of by the unsanctified heart.
To receive the truth in the love of it, is the
mark of a gracious state. It is one of the most
amiable tempers which man ever exercises.—It
is also melancholy to think, that persons who
have embraced error, are far more anxious to
gain proselytes to their false creed, than to
promote peace, charity and holy living. They
tithe annise and mint, and neglect the weightier
matters of the law, judgment, mercy, and faith.
They are not contented to enjoy their own singularity
of opinion and practice, and the right
of private judgment; but, like insurgents in civil
government, go about to bring others over to
their party.—Hence unhappy differences in the
church.—Hence hard speeches and reviling of
others.—Hence strange abuse and perversion of
scripture.
3. A third way, in which unlearned and
unstable men wrest the scriptures to their own
destruction, is by false glosses, strained, and fanciful
comments, and indulging prejudice while
it is read or heard. It would be tedious and
endless to go over, even in imagination, with the
strange and unnatural comments often put upon
plain passages of inspired truth—or the parables
used by our Lord—or the transactions recorded
in scripture. Some glosses are put upon
them, which a sober and thinking mind would
conceive impossible to enter the fancy of man.
I shall take leave to mention one, out of innumerable
others which might be mentioned with
equal propriety.—The transfiguration of our Saviour
on Mount Tabor, has been cited, and commented
upon, to prove that there are not Gospel-ordinances
in the New-Testament-dispensation.—A
man must have a surprising talent at
discovering an occult meaning in scripture to
draw an argument against the plain and express
Institutions of the Gospel, from that glorious
transaction. Perhaps we cannot find among
any disputers, such instances of evading, perverting,
and twisting plain and obvious points,
as among different sectaries of Religion.
Truth, amid such collisions and oppressions, may
eventually shine forth with a superior splendor.—It
is therefore some consolation to reflect that
the Christian Religion may be, in the end, advantaged,
by the errors and divisions, which a
holy Providence suffers to take place. They
never can avail to destroy the cause, which they
now dishonour. While we see, to our great
grief, errors and delusion spreading, our minds
ought to be deeply affected with the impression
that we do not love, naturally, the great truths
and doctrines of the Gospel. Mankind are exceedingly
averse, naturally, from the soul-emptying—soul-humbling—Christ-exalting
doctrines
of God’s word. And consequently, the scriptures
are not read or heard with that honest intention
to be led into all truth and duty, with
which they ought to be. We often, hence, see
them misunderstood and misapplied to the ruin
of such, as thus wrest them.
4. A farther way, in which the word of
God is wrested from its proper meaning by unlearned
and unstable men, is their refusing, thro’
pride and self-conceit the necessary helps to understanding
them rightly. They look only on one
side.—They read only on one side. Tradition,
love of novelty or affectation, lead them astray.
They may have so high an esteem of some one
leader of a Sect—or inticing author—or may
so biass their minds by envy, or prejudice, as
will end in mis-understanding the word of God.—We
should always suspect our own impartiality
and honest views. We should ask ourselves
such questions as these, “Am I willing to know
the truth? Do I entertain no prejudices, unfounded
and unreasonable, against such and
such doctrines or modes of worship? Do not
corrupt and selfish passions warp my judgment?
Is not my admiration of such a way—or such
an author—or regard to such a man, the cause
of my imbibing the principles, I have imbibed?
Do I make use of all the helps in my
power to search out the true meaning of God’s
holy word? Do I repair to his house—to the
authorised guides in his Church, for advice,
light, and counsel? Am I afraid of delusion—of
my own heart, and of temptations?”
He who does not make use of all the assistances,
to which, in the course of divine Providence,
he hath access, in order to understand the
right way of serving and glorifying God, is to be
credited in no professions of impartiality or integrity,
which he may make.——
5. Another way, in which unlearned and
unstable men pervert the holy scriptures, is reading
them with a light, trifling and unserious
mind, and refusing to seek to God for his grace
and spirit to purge away our darkness and prejudices,
our evil affections and vain imaginations.
A trifling and light temper of mind is a very improper
one to read the word of God—or to hear
it with. If we be unserious when we read, it
is not likely that we shall get any good from it.
Our desire, when we either read or hear the
word, should be to be spiritually benefited—to
get heavenly light and instruction. We are to
be guided and directed entirely by holy scripture,
and to receive it just as it is. It should be prayerfully
read. Our supplication should ascend to
the fountain of grace and mercy, wisdom and
goodness, that he would illuminate our darkened
understandings—confirm our wavering hearts—establish
our faith—undeceive us, if deceived—correct
our errors, if erroneous—remove our
prejudices against the great and essential doctrines
of Christianity, if we be actuated by any—increase
our regard to his own word—convince us
of sin—save us from the seduction of false principles,
the fascinating power of heresy—and direct
our hearts into his love, and a patient waiting
for Christ. More devoutly, and importunately,
and perseveringly should we seek the purifying
efficacy of grace divine, to save us from
all delusion, and to prevent our placing religion
in rites and forms, or outward observances, that
we may not, being led astray with the error of the
wicked fall from our own steadfastness.
6. Another way, and the last that will be
now illustrated, in which unlearned and unstable
men pervert or wrest the scriptures, is in
holding that they cannot be rightly understood,
without the same immediate inspiration of the
holy Ghost which indited them. For the prophecy
came not in old time by the will of Man: but
holy men of God spake as they were moved by the
holy Ghost. The question is not, whether a renewed
heart be of great importance in gaining
a true knowledge of the holy scriptures, and
give a more lively, solemn and affecting impression
of the truths, duties, and doctrines of the Bible:
for this is readily acknowledged. But
whether it can be understood, in its great principles
and doctrines, duties and ordinances, by
man, without the immediate inspiration of the
spirit of God. If it cannot, it can do him no
good, while uninspired. And when inspired he
will need no written word. If God have given
to us a revelation of his will, he intended it should
do us good, and be our sole guide in matters of
faith and practice. But it can do us no good,
if we cannot understand it. If unregenerated
persons cannot understand the truths, duties doctrines
and ordinances which it contains, it cannot
be the mean of convincing them—reproving
them—instructing them and warning them.
And if we say, they cannot understand it, because
it hath a hidden and mystical meaning: We really
make it of no worth. We highly impeach it.
The spiritual meaning of scripture is its true
meaning. The most pious mind can only understand
it, in its true sense. Surely we cannot be so
rash as to say, that it is an unintelligible book—like
an enigma. And to say, that it has, beyond the real
true meaning—a hidden and mystical one, is not
only to say a very unreasonable thing, but is to make
scripture dependent on man’s fancy for its meaning.
To do this, is to set the scripture aside altogether,
and in effect to deny it. If none but
Saints, or true believers in Christ can understand it,
this consequence will follow, it must be, to all
the rest of the world, useless.—And to pretend
to any light or guide superior in us, to the
word of God, is to renounce it, in truth or in
realty.—The fact is, that the scriptures of the
Old and New Testament are the rule, by which
to try all suggestions and impulses:—the only
standard. All our hopes, all our joys, all our
doctrines, all our discipline, all our practices
are to be tried by them. By them to stand or
fall.—This is not intended to disparage the work
and office of the holy Ghost in his awakening—sanctifying
and indwelling influence on the soul.
The holy spirit must sanctify and regenerate us.
We wholly depend on the sovereign grace of
God to save us. In ourselves we are helpless
and hopeless. His word is to teach us. His
spirit to sanctify us. And his son to redeem us.
By grace are we saved through faith, and that not of
ourselves, it is the gift of God.—
Guided by these sentiments, you will come
to a right understanding of holy scripture, and feel
the danger of perverting it; you will easily distinguish
between truth and error.—Let the plain
sense of scripture, not the suggestions of fancy,
or supposed extraordinary impulses on the soul,
or opinions of men, be your directory.—Search
the Oracles of the one living and true God, with
humility and integrity, with a desire to understand
them—and a resolution to live up to their
divine precepts—earnestly seeking to the throne
of grace for divine light and teachings. Thus,
may you hope that your diligent endeavours to
know the right way of the Lord, will be crowned
with happy success. For the meek he will
guide in judgment.—The meek he will teach his
way. Amen.
Stated prayer a duty binding on all men.
ACTS ii. 21.
And it shall come to pass that whosoever shall call
upon the name of the Lord, shall be saved.
These words are a quotation from the
prophet Joel. And the whole quotation
is the text, from which St. Peter preached that
powerful Sermon, which was the mean of converting
three thousand hearers.—He very pertinently
applies the passage from that prophet to
the remarkable day and time, in which he speaks;
being the day of Pentecost, when the Apostles,
who were all in one place, of one accord, were
endowed with miraculous gifts, and qualified to
carry the good news of the gospel, according to
their commission, over all the earth. And the
words of the text inform us, in a very concise
manner, what we are to do, in order to be saved.
The condition of salvation, proposed in them, is
as easy as it can be made, consistently with the
honour of the law, attributes, and government
of God. For he, being infinitely wise and gracious,
never requires of any of his rational creatures
either what is hard and cruel, or unjust and
improper. As he hath been pleased to make us
rational creatures and moral agents, so he ever
more treats us as rational creatures. In all his
laws, commandments, calls, precepts, and requisitions
we are considered as being what we
are. He never did, and never will, do any thing
incompatible either with wisdom and justice, or
benevolence and goodness. Indeed, were we to
sit down, and in cool and dispassionate reasoning,
to propose or desire our own terms of happiness,
could we desire or wish for easier, than
what are contained in the text. And it shall
come to pass, that whosoever shall call upon the
name of the Lord, shall be saved.——It it so indeed?—May
we be saved, if we will but accept
of salvation, if we desire, or ask for it?—We
certainly may. And it is a glorious truth.—It
is a pleasing doctrine. It is a delightful thought.—Call
not the Religion of the Gospel, therefore,
unreasonable. Object no longer to its offers.
No more consider it as requiring impossibilities
of man. It is the perfection of beauty.
It is reason itself:—divine in its nature:—rich
in its promises:—plain in its essential precepts:—and
heavenly in its tendency.——
In the sequel, we will consider the condition,
upon which Salvation is offered to us, in the
text: or show that stated prayer is a duty binding
on all men.
The condition upon which Salvation is offered
to us, in these words now under consideration,
is calling upon the name of the Lord. And it shall
come to pass that whosoever shall call upon the
name of the Lord, shall be saved. Calling upon
the name of the Lord is, then, the necessary
condition of our being saved. How, therefore,
the interesting enquiry is, are we to call upon
the name of the Lord so as to be saved—or to be
intitled to the promised blessing of the text?—The
name of the Lord here, and in a great variety
of other places of holy Writ, means the attributes
of the Supreme Being, his nature, and
perfections; or God himself, the only proper
object of religious fear and adoration. And
calling upon him for help and deliverance, in our
troubles and distress, and looking to him for
temporal and spiritual blessings, for all needed
good for time and Eternity, is repairing to the
throne of grace, that we may obtain mercy, and
find grace to help in every time of need, or that
we may procure a supply of spiritual provision to
aid us, in our journey through life, and to prepare
us for everlasting rest. Let us therefore,
says the Apostle, come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in
time of need. Calling upon the name of the Lord is
the usual scripture-phrase for statedly looking
to him as the fountain of light, of goodness, of
wisdom, of mercy, and of power, by prayer,
that we may obtain all the blessings, whether
pertaining to the present or future world, which
our circumstances and condition may render necessary.
And we are to do this, in all the ways
of his appointment, and which reason suggests
as proper, whether public, social, or private. I
say, which reason suggests as proper: for reason
is given to us, to be diligently improved in the
things of Religion, as well as of the world, in
the concerns of our souls, as well as in our temporal
interests, and much more so, as our spiritual
concerns are infinitely more important than
our temporal. To set aside reason in our enquiries
about truth and duty, would be no less
absurd, than to reject the light of divine revelation
itself. Reason is a mortal foe to enthusiastic
and visionary schemes of religion. And to
deny its use or office in things of a spiritual nature,
is not only highly absurd, but introductory
to fatal delusions. He who will have nothing to
do with reason in religion, is just prepared to admit
any extravagance or error, whatever in doctrine
and worship.——Reason and scripture never
contradict each other. And with respect to
the stated duty of prayer as binding on all men,
they are perfectly united. Reason pleads for it.
Scripture demands it. And that stated prayer
hath a happy influence on every christian grace—on
every christian temper—and on the whole
of Religion has been generally allowed.
Calling upon the name of the Lord so as to be
saved, includes the following things; sincerity,—devout
affection,—constancy, or on all stated seasons,—perseverance,—penitence,—and
correspondent
practice. The manner in which the
duty is to be performed is of the greatest moment.
The temper of heart, with which we
come to God, is a capital part of the duty.—Sincerity,
therefore, is implied in calling upon
the name of the Lord so as to be saved. This
stands in opposition to all hypocrisy, or mere
formality. No doubt, many have no more than
the mere form; and while pious words and expressions
are uttered, and with seeming reverence
and devotion, the heart bears no part in the
whole, but is wandering with the fool’s eyes to
the ends of the earth; goes after its covetousness;
indulges vain thoughts; or is unaffected
and indevout. The most suitable, pertinent, and
happily chosen words may be used, where there
is no correspondence of affection. Such merely
external performances, or bare lip-service can
never ascend with approbation to a holy and
omniscient God, who searches the heart and tries
the reins of the children of men. External acts
of piety, without any devotion of the heart, can
be considered in no other light than as hypocrisy
and form; and hypocrisy and outward show
of religion are most severely reprehended by our
Lord, in the words of the prophet Isaiah. Ye
hypocrites well did Esaias prophecy of you saying
this people draweth nigh unto me with their mouths,
and honoureth me with their lips, but their heart
is far from me. But in vain do they worship me
teaching for doctrines the commandments of men.
Drawing nigh to God as his people, and honouring
him with our mouths, while the heart is
far from him, cannot be pleasing to him. There
must be the fervour and friendship of an upright
heart. St. James, likewise, directs us, in our
approaches to a holy God, to avoid all hypocrisy
and insincerity, or heart-iniquity. Draw nigh
to God and he will draw nigh to you. Cleanse your
hands ye sinners and purify your hearts, ye double-minded.
We must not be double-minded, having
one mind for God, and one for the world.
Our aim must be to glorify God. Our warmest
affections must centre in him, who deserves all
love and praise, both of angels and men. We
are told, in a most beautiful and affecting manner,
by our Lord himself, in his conference with
the woman of Samaria, of the absolute necessity
of sincerity and devotion of heart in all our addresses
to the throne of grace, whether public,
social, or private.—But the hour cometh and now
is, when the true worshippers, shall worship the
Father in spirit and in truth: for the Father seeketh
such to worship him. God is a spirit and they
that worship him, must worship him in spirit and
in truth. All right and acceptable worship is in
spirit and in truth. To worship God in spirit
and in truth is to worship him in a spiritual manner.
And a spiritual worship is a sincere, holy,
and devout worship. To worship God in spirit
and in truth, is to worship him by the gracious
aids of his spirit, and with a sincere upright
heart, or with a devout temper of mind. To
suppose that the only true and spiritual worship
of the Deity, is in the hidden recesses of the soul,
is not only a gross perversion of our Saviour’s
words, but to reject all worship of him altogether.
To affirm that all true worship is to be performed
in the secrecy and retirement or silence
of the soul is to exclude all idea of worship, to
deny that man is what he is, composed of body
and soul, a material and immaterial part.—Calling
upon the name of the Lord so as to be saved
is therefore worshipping him in spirit and in
truth, or a devout frame of mind. All our religious
duties, indeed, in order to meet with the
divine acceptance and approbation, must flow
from sincerity of heart.——
Again, calling upon the name of the Lord so
as to be saved, is to worship him with affection and
reverence. When we draw near to God, his
dread should fall on us and his excellency make
us afraid. All right homage paid to him, is accompanied
with reverence and Godly fear. The
affections of the soul must correspond with the
solemnity and importance of the duty performed.
When we commune with God in prayer, we
should stand in awe and sin not. In our petitions,
supplications, confessions of sin, thankful
acknowledgement of mercies, and adorations we
ought to feel the deepest reverence and warmth,
or fervour of affection. The attention should
be composed, the thoughts collected, the affections
engaged, and the whole soul solemnized.
The words spoken are to be accompanied with
devout exercises.—All the divine glories are
to be revered. High, exalted and reverential
thoughts of the Majesty of heaven and Earth,
the great object of adoration and religious praise,
are to be entertained. Before him angels bow.
The homage of the heavenly world is paid with
all lowliness and reverence. The blessed inhabitants,
thousands and ten thousand times ten
thousand, all stand before the throne, and in all
the ardour, purity and sublimity of heavenly
worship, cry holy, holy, holy, is the Lord of
hosts, the whole earth is full of his glory. Who
should not fear thee, O Lord, for thou only art
holy is the language of celestial adoration. How
can that mind, which has a proper sense of the infinite
greatness and infinite Majesty of God, help
being filled with the highest reverence? He is
the king immortal, eternal, invisible. He dwells
in light unapproachable and full of glory. He
is the blessed and only Potentate, gracious, merciful,
slow unto anger, long-suffering—forgiving
iniquity transgression and sin, but will by no
means clear the guilty. The heavenly arches
resound with his praises. The temple of the universe
is filled with his presence. All nature exhibits
his glory. This is that which he hath said,
he will be had in reverence by all them that draw
near to him: and will be sanctified by all the people.
If the affections of the heart do not go up to
heaven, with our petitions and supplications,
they will be all in vain. Let us, says the prophet
Jeremiah in his lamentations, lift up our hearts,
with our hands, unto God in the heavens. There
must be the internal homage of the heart, as
well as external. Both are necessary. Both
must go together—Again—says the Apostle
Paul, I will therefore that men pray every where
lifting up holy hands without wrath and doubting.
Holy hands and without wrath and doubting imply
the affections and reverence of the heart:—having
no malice or bitter passions toward fellow worshippers.—We
are directed, in the Epistle to the
Hebrews, in this manner, Let us have grace
whereby we may serve God, with reverence and
godly fear. Deep reverence and pious fear are
requisite in all our addresses to a prayer hearing
God. We are, moreover farther commanded
not to be slothful in business; but fervent in spirit,
serving the Lord.—Fervour and warmth of affection
should attend, therefore, all supplications to
the throne of grace. A really pious and devout
heart is the chief ingredient in all acceptable
worship.
Another particular necessarily implied, in
calling upon the name of the Lord so as to be saved,
is constancy, or doing it on all stated seasons
and proper occasions. He who objects against
the stated worship of God on proper seasons,
really discards all worship. The rule of
worship is the divine word, and not any supposed
internal impulse on the soul. We cannot
know how or when to worship God, but by his
word. And internal, separate from external
homage, is not sufficient. The whole man must
bow before the God of the whole earth. To
present ourselves statedly before him, is only to
offer him that homage which reason and nature
demand. As the good man is said to be sanctified
throughout in soul, in spirit and in body;
so it is but fit, in the very reason and nature of
things, that he should render unto God homage
in all these respects. There must be outward
reverence and composure, and proper expressions
of the inward fervors of the mind. We are
to give others proofs that we worship God.
We are to glorify him by social and public prayer.
All creation as it were, the heavens over
our heads, and the earth on which we dwell, silently
worship its glorious author. By men the
praises of creation should be rendered vocal. As
a Priest in the temple of the Universe, he is to
present prayer and praises to the almighty Architect.
Shall he be dumb in praising his God,
like the mute fish that can only mean his praise?
What was the faculty of speech, which so distinguishes
man from all the brutal world, given
to us for? Why were we made with social powers?
was it not, that we might jointly honor, by
prayer the Maker of our frame? If so, there
must be stated seasons for such divine and heavenly
employment. Every work and purpose
under the sun must have a stated season. And
the more important the work, the greater the
need for a fixed season, in which to perform it.
If God is to be served at all, there must of necessity
be certain fixed seasons in which to serve
him. He would not command us to serve him,
and allow no fixed time for his service. He is
the God of order and not of confusion. He will
have every thing done decently and in order.
So important and heavenly an employment as
that of worshipping and serving him, above all
things, must have stated seasons. To deny any
stated seasons of worship, is to rebel against reason,
scripture, and common sense. Every body, of
common sense, knows that if an important work
be assigned us to perform, there must be a proper
time fixed upon in which to perform it. We
are not to consult our own feelings or inclinations,
as to the seasons of worship, but when the
hour of prayer comes, that is, the stated and fit
seasons, we must engage in it, and prepare our
hearts to seek the Lord; depending on the
assistances of divine grace; knowing that the
preparation of the heart and answer of the
tongue in man, are both from the Lord. The
great original law of worship, is Thou shalt worship
the Lord thy God, and him only shalt thou serve.
All intelligent creatures are bound, by the most
powerful of all ties, to do this. All men,
wherever they dwell, are obligated by Creation,
to serve the Creator in all the ways, in which they
are capable. Preservation in being lays also a
solemn bond upon them. The relation of creatures
to a Creator does the same. All the glorious
excellencies of the divine character make
it an indispensable duty to pay him honour divine.
Indeed, the adorable attributes of God
bind us to worship and serve him. And it is as
plain, as any point in moral duty, that there must
of necessity be stated seasons, therefore, of worship.
Under the law, by God’s own appointment,
were the morning and evening sacrifices.
Nature herself fixes upon these seasons. The
sun in the firmament teaches us the same lesson.
The pleasing succession of day and night points
out the seasons for family and secret worship.
And the Institution of a christian sabbath, specifies
the stated periods of public worship.
Besides these stated seasons appointed and determined
by nature and scripture, there are other
fit and proper occasions, as Providence may
order and overrule things, by either favors or
frowns, whether public or private, personal or
relative. Upon all fit occasions, as well as fixed
and stated seasons, our prayers are to ascend
to the Almighty ruler of the Universe.—We are
to acknowledge him, in all our ways. But we
cannot acknowledge him as a prayer-hearing
God, without actually praying to him, in all his
appointed ways. We are to own him, as a
prayer-hearing God, as well as an omniscient,
omnipresent, omnipotent, merciful, glorious,
holy, and bountiful God. And no man can devise
any way of acknowledging him as a prayer-hearing
God, but by actually applying to him,
statedly, in prayer. That he is a prayer-hearing
God, we are expressly assured, in these remarkable
words: O thou that hearest prayer, unto thee
all flesh shall come.
It may be, further, observed that stated seasons
of calling upon the name of the Lord, are essential
parts of the duty of worshipping and owning
him. Without stated seasons the duty will die
away, and wither, like a plant when the root is
materially injured. If man have no stated seasons
to worship God, he will either wholly omit,
or infrequently practice the important duty, indeed,
one of the most important, of human life
and of all Religion, or he will negligently or
carelessly perform it. In the very reason and
nature of the case, there must be, therefore,
stated seasons of worship, stated seasons for public
worship, stated seasons for family worship,
and stated seasons for secret worship. To have
no stated seasons, will, in the end, be to reject
the duty altogether. In regard to the support
of animal life, though the appetites of hunger
and thirst be given as directories, still mankind
in general have found it necessary, to prevent
intemperance and to preserve health to have
stated seasons for partaking of food. But in regard
to the spiritual life, the preservation of religion
in the soul, how much more necessary to
have stated seasons for the performance of prayer,
which is essential not only to the flourishing state
of religion in the soul and in the world, but to
its very existence. Such alas! is the deplorable
corruption of our nature, that if we will only
worship God, when our inclinations direct, or
some supposed internal whispering in the recesses
of the soul, that we shall soon forget all our
obligations to him, who is our Maker, Preserver,
and bountiful Benefactor. He who denies
the stated seasons of worship cannot be considered,
in any other light, than the enemy of all
religious adoration and homage.
There must, also, be perseverance in calling
upon the name of the Lord, as well as stated
seasons, in order to be saved. Perseverance is
necessary in order to be successful. It demonstrates
sincerity. It evinces engagedness. As
to worldly good, perseverance and patience will
work wonders. The diligent hand maketh rich.
What wise and great achievements have ever been
accomplished without perseverance? Would we
succeed in our wishes to obtain and secure temporal
felicity we must hold on our way. In religion
the direction is to go on from strength to
strength, to add one degree of grace to another,
to be faithful unto the death, would we receive
a crown of life. And perseverance in calling upon
the name of the Lord alone proves our being
in earnest.
To perform the duty only for a short space or
infrequently, to begin the practice of it, and then
omit it is a fatal symptom of hypocrisy. Hypocrites
never persevere in calling upon God, in
a serious and devout manner. It is the observation
of an eminent Divine, “that Apostacy
begins in the omission of prayer.” As the source
of all irreligion and wickedness is forgetfulness of
God, and not setting him before us; so the first
sign of a man’s being disposed to religion and
the service of God is betaking himself to prayer;
behold he prayeth. And as a religious concern
first shows itself in prayer, so the first symptom
of declension, the first step to Apostacy is
the neglect or careless performance of it. Speaking
of the hypocrite, it is said, in the book of
Job, Will he always call upon God? As much as
if it had been said, it is a mark of the hypocrite
that he will not continue to call upon God. He
will omit it. He will pretend excuses for the
neglect of it. He will profess to disbelieve
the obligation of stated worship. Or he will attend
only to the duty, in times of trouble and
affliction, or under some awakening Providences.
We are commanded to persevere in the duty.
And he spake a parable to this end that men ought
always to pray and not to faint. Men are never
to relinquish the practice of devotional duties,
under any temptation or pretext. They are to
be continued as long as life continues. While
life and breath last, our prayers or devotional
exercises are to be attended upon, at the stated
seasons. The Apostle speaks of rejoicing in
hope, being patient in tribulation, continuing instant
in prayer. To be instant in prayer is to attend
upon it, in all proper ways, and upon all
fit occasions, and also to be fervent in it. And
to continue instant in it is to persevere in the
practice of devotional duties as long as it shall
please God to prolong our probationary existence.
He who relinquishes or infrequently attends
upon prayer is either in a delusion, or in
an unconverted state, whatever may be his pretext.
A really good man who has experienced
a work of renewing grace on his heart, cannot
long deny or omit stated devotional exercises.
For prayer is the very breath of the new Creature.
It is recorded of St. Paul as soon as he
was converted, Behold he prayeth. This is equally
true of all regenerated persons. They
will be punctual and constant in their addresses
to heaven, at the stated seasons. You cannot
keep them from the throne of grace. They
would not be hired to keep from it, for immense
treasures, or even worlds. The holy heart will
no more drop the duty of calling upon the name
of the Lord statedly than it will cease breathing.
It is a delusion to relinquish so important
a duty as stated prayer, in its various forms, because
we may have heretofore been insincere or
indevout, careless or formal in it. That spirit,
which leads any to undervalue or to neglect
prayer—to deny or turn away from the due seasons
or methods of it, is not from heaven, but
is the spirit of error and impiety. Only hear
how plain the scripture is on this point. Pray,
says the Apostle to the Christians at Thessalonica,
without ceasing: that is, continue and persevere
to the end of life, in calling upon the name of the
Lord: ever maintain a devotional frame of mind:
pray on all proper occasions and fit and stated seasons.
Again—says he, pray with all manner of
prayer. This, in all reason, must include every
kind of prayer, public, social and secret. What,
can we comply with this express command, and
yet neglect family-worship in our houses—or public
stated worship on the Lord’s day—or religious
retirement? No words can enjoin stated family
worship, if these do not. He who can deny
family religion or prayer, in the face of this passage
of inspired truth, must have a wonderful talent
at perverting scripture, and wilfully close
his eyes upon a light, which nothing, but high
criminal prejudice, can prevent our discerning.—The
happy influence of calling upon the name
of the Lord, statedly, morning and evening, in
our dwellings is indeed very great. “While a
desire of imitation is confessedly a strong principle
of action, one bright domestic pattern, in a person
of superior character and authority, in calling
his family to devotion, every morning and evening,
will have more effect upon all beneath and
about him, than a thousand dry instructions.”—I
shall here take leave to repeat some weighty
and judicious sentences from an excellent and
pious Author. “If,” says he, “you neglect the duty
of family prayer it will encourage and authorize
their neglect. They may omit it in their
families; and their Children’s, Children may omit
it; so that perhaps before the end of the
world, there may be hundreds, and even thousands,
descended from you, who have in effect
learnt irreligion and impiety in your houses, and
from your example; or at least have never learnt
religion there. Yea, perhaps, Christ when he
cometh to judgment, may find some of your descendants
among the wicked, who shall be burnt
up as stubble; and their wickedness and misery
may be traced up as high as your neglect of family
worship, and be in some degree, charged to
your account. Now, can you say this is not
probable? And if it be probable, is it not very
shocking? You had a thousand times better
have your families beggars, than leave them enemies
to God and strangers to prayer. Whereas
by a faithful care in this duty, you may leave
a sweet savour behind you; a praying seed, that
shall be the support of religion in every future
age, and your joy and crown of rejoicing at the
appearance of Jesus Christ. I firmly believe,
there will not be a heavier article in any man’s
charge at the great Day, than this, that he cut
off the entail of religion in his family; suffered it
to die in his hands, after it had been conveyed
down to him by his pious ancestors; and left an
ungodly Seed to be the reproach of Christianity,
and spread impiety and irreligion through all
succeeding generations to the end of the world.”
But the careless omission, in point of heinous
guilt, is not to be compared with the wilful denial
of family-worship. What can we think of those,
who upon a pretended internal impulse or principle,
deny and vilify the duty, and exert all
their efforts to induce families to discontinue the
practice of it? They are given up to strong delusion
to believe a lie. What a bitter enemy to
religion is that man who denies it to be duty,
and refuses to call upon the name of the Lord in
his dwelling! Even were the evidence of the duty
of family worship, much weaker than it is, we
should suppose every good man would statedly
perform it; because such a high privilege, and
happiness.—Calling upon the name of the Lord
so as to be saved, is doing it perseveringly—in
all the ways appointed, in God’s holy word, in
public—in the family—and in secret.
It may be, added, with evident propriety, that
calling upon the name of the Lord so as to be saved,
implies doing it, penitently, believingly, and
through the mediation and atonement of the
son of God. Without true penitence, or godly
sorrow, without a Gospel faith—without offering
all our desires and requests to heaven in the
name of Christ, we cannot be saved. What are
the sacrifices of God—such sacrifices as he will
be well-pleased with and own! The sacrifices of
God are a broken spirit; a broken and contrite
heart, he will not despise.—To whom does he
look with a propitious smile? To the humble—the
penitent—the believing—the poor and
contrite in spirit. We are to seek the Lord
while he may be found—to call on him while
he is near. We are to ask in faith. We must
go to a prayer-hearing God in a believing manner.—We
are to seek the needed blessings, both
temporal and spiritual, in the name of Christ.
And whatsoever ye do, in word or deed, do all in
the name of the Lord Jesus, giving thanks to God
and the father by him. All our prayers—petitions
for mercy—confessions of sin—and thanksgiving
must be in his name, on his account, and
through his sacrifice and mediation. Our father
who is in heaven, can hear us only through
him. The prayers of faith will be heard—and
when heard, answered in that time and way,
which, upon the whole, shall be best, most for
the divine glory and our good. In all our wants
and distresses divine favourable interpositions
may be hoped for, if sought in faith. Our Lord
himself says, Whatsoever ye shall ask in my name
believing, ye shall receive—receive in such a manner—and
such measures—and at such times, as
infinite wisdom sees meet; if not the very identical
or individual mercy sought, still what, all
things considered, is best. Christ, farther, informs
us in regard to the duty of prayer in these
most encouraging words, Whatsoever ye shall ask
in my name, that will I do, that the Father may be
glorified in the son.—Again, If ye shall ask any
thing, in my name, I will do it: that is, all your
prayers shall have a gracious audience and acceptance.
That shall be done for you, by a wise
and merciful God, which shall be most for his
glory and your good, though, at present, painful
to you, or even ever so contrary to your wishes
or hopes.——
To call upon the name of the Lord so as to
be saved is then to call on him, in deep repentance—unfeigned
Gospel-faith—and through the
merits, righteousness, and mediation of his ever-well
beloved son.——
Finally, calling upon the name of the Lord so
as to be saved is to walk and conduct agreeably
to our prayers. He who goes to the throne of
grace in a right manner, and so as to be accepted
by a gracious and holy God, will live and
converse, in a virtuous, prudent, and meek way:
that his practice and prayers may not contradict
each other. No one can be sincere or in earnest
in his devotional exercises, who does not aim
to live accordingly. To pray fervently for the
pardon of sin, and not to be sorry for our offences
is absurd. To implore of God his grace to
sanctify us, and not to use all the means of sanctification,
is to trifle. To ask for his restraining
power to preserve us from vice and temptation,
and at the same time, to indulge ourselves in sin,
and go in the way of temptations is hypocrisy.
To implore the gracious aids of the holy Ghost
to purify our souls, to enlighten our understandings—to
subdue our stubborn wills—to enable
us to cultivate the benevolence, meekness, and
humility—the peaceableness, forgiving, condescending
temper of Christianity, and not, at the
same time, endeavour to act up to those glorious
principles, is to show that we are but feigned
petitioners for the blessings we devoutly crave.
It is essential to all acceptable prayers, that we
live according to them. To supplicate the
throne of grace to have all sin subdued in us, and
not to take all possible care to avoid all the occasions
and ways of sin is but mockery. When we
seek to God for his grace and power to convince us—to
sanctify us—to reclaim us from our sinful
wanderings—to guard us from false principles—to
remove prejudice from us—to build us up in
holiness and faith unto his heavenly kingdom—to
enable us to do all his will, to submit to his
government—to comport with his Providential
dispensations, we are to improve all our best endeavours
to live and act accordingly. Can he
be pleased with any prayers, unless the deportment
and conduct be answerable, in the supplicants?
The prayer of the upright is God’s delight.
The sacrifice of the wicked is an abomination
to him. If we love vice, and live in the
commission of known iniquity, our prayers, however
many we make, or however long, or seemingly
devout, cannot be pleasing to a holy and
sin-hating God. The Psalmist says, If I regard
iniquity in my heart, the Lord will not hear me.
Such as are impenitent—unbelieving—profane
and vicious God will not own and graciously
hear, though they offer many and long prayers
to him. We must act agreeably to our petitions
for mercy, if we would be saved. None can be
saved, who will not statedly call upon the name
of the Lord, as they are able: and, at the same
time, practice according to their prayers. An
unholy person cannot be saved while such. A
prayerless person cannot be saved as such. To
omit stated prayer, in its various forms, allowedly,
is to bar against ourselves, the gates of
heavenly blessedness. It is to thrust ourselves
out of the kingdom of glory. It is to plunge
ourselves into misery. That our hearts and
practice must correspond with our prayers, in
order to meet with the divine acceptance, or be
graciously answered, is plain from the following
passages of Scripture.—And whatsoever we ask,
we receive of him, because we keep his commandments,
and do those things that are pleasing in his
sight.—If any of you lack wisdom, let him ask of
God, that giveth to all men liberally, and upbraideth
not: and it shall be given him. But let him
ask in faith, nothing wavering: for he that wavereth
is like a wave of the Sea, driven with the wind
and tossed. For let not that man think that he shall
receive any thing of the Lord.—Now we know
that God heareth not sinners, but if any man be a
worshipper of God, and doth his will, him he heareth.—If
ye abide in me, and my words abide in you,
ye shall ask what ye will, and it shall be done unto
you.—Then shall ye call upon me, and ye shall go
and pray unto me, and I will hearken unto you.
And ye shall seek me and find me, when ye shall
search for me with all your heart.—The Lord is
nigh unto all them that call upon him, to all that
call upon him in truth.—Lord thou hast heard the
desire of the humble: thou wilt prepare their
heart, thou wilt cause thine ear to hear. Many
more texts, which speak the same language,
might easily be collected. But these are deemed
amply sufficient to convince every mind which
can be convinced at all, that our hearts and
lives must correspond with our prayers—must
be of the same tenour or the latter will not be
heard, or the blessings implored, be granted, or
the mercies sought, be imparted.—Thus have I
considered the condition of salvation, specified in
the text, calling upon the name of the Lord; or
that stated prayer is a duty binding on all men.
Calling upon the name of the Lord is the
common language of scripture for addresses to
the mercy-seat of God by prayer, in all its forms,
public, social, or secret. One must be included
as well as the other. All must be equally included.
For if we may lawfully shut out one, we
may the others, with as much propriety. When
such general expressions are employed, in the sacred
writings, the only just and true way of interpreting
them, is to extend them to all the
parts or branches of the duty enjoined;—and
farther, none can rationally hope to enjoy the
blessings promised, unless they perform, in its
true meaning and spirit, the condition upon
which the blessings or good promised, are suspended.
Thus, if we would be saved, we must
call upon the name of the Lord, according to the
true meaning, extent, and spirit of this duty.
And all that do, shall be saved. There will not
be one exception. God’s word of promise is
sure; never will fail. If we perform the condition
as required, the event—our salvation is as
certain, as the word of God can make it.—
It may be subjoined, here, before we close the
discourse, that calling upon the name of the
Lord, may include a sincere engagement in the
whole of Religion—not the duties of piety and
devotion only—but of sobriety and righteousness
and service of God, in an upright manner, believing
his truths—studying his will—obeying
his laws, comporting with his Providence—and
living as his obedient children.——
As the conclusion of the whole, we cannot but
be highly delighted with the easiness of the terms
of salvation. They are as easy as they could be
consistent with the law, character and attributes
of the Supreme Being; as they could be, and
be compatible with his holiness and sovereign
mercy.—Herein, the wisdom and the goodness
of the Maker of all things shine with a conspicuous
Lustre. He always acts, indeed, with the
highest wisdom, and with perfect benevolence.
He requires of us only what is reasonable to be
required. And the reasonableness of the Christian
system is among the most satisfactory and
powerful evidence of its truth and divinity.—It
is divine in its nature—pure in its laws—rich
in its promises—plain in its duties—pleasing in
its hopes—sublime in its prospects—supporting
in its consolations—grand in its offers—and in
its rewards, glorious beyond all that can be imagined
in the perfect state.—We are to call upon
the name of the Lord, in a right and pious manner,
and be saved.—And to this duty of calling
upon the name of the Lord we are bound by
the strongest of all ties—by our creation—by our
preservation—by our redemption—by all the favours
of Providence—by our dependence on
God—by his glories—by his goodness—by his
omniscience—by his omnipresence—by
his faithfulness—by our own interest—by
our innumerable wants, for soul and
body, for time and Eternity. And may we be
saved, if we will do it, in that manner, in which
we ought?—Certainly we may. And could we
desire mercy upon any lower condition?—If we
murmur and complain of this, we discover the
basest and vilest temper: and deserve everlasting
exclusion from the blissful presence of a holy and
gracious God. We must be speechless, if condemned
forever.
The duty of public worship, and its beneficial
tendency.
MATTHEW iv. 10.
Then saith Jesus, get thee hence Satan, for it is
written Thou shalt worship the Lord thy God,
and him only shalt thou serve.
It is becoming fashionable not only to disesteem,
but to speak lightly of the worship of
the supreme Being, the fountain of all existence
and blessedness. It is to be deeply regretted,
that, by many his name is profaned, his sabbaths
disregarded, his ordinances neglected, and
all worship of him habitually omitted. Nay, it
is even with one class of people, whose number
is not inconsiderable, growing into a maxim, or
kind of aphorism, that all Religion consists in
doing right between man and man, in promoting
the temporal welfare, the order, and best
civil good of society. This is openly affirmed
by men who pretend to clearness of thought, eminence
of abilities, and extensive reading; and
echoed by their admirers and imitators. They
earnestly contend that Moral Virtue, or doing
good to man is the most acceptable offering to
the divine Being, and not only the most acceptable,
but the only rational and acceptable worship,
which can be performed by us to our Maker,
Preserver and Benefactor. Having gone
this length, they are compelled to take one step
more, and to assert that all other Worship, or
what have usually been called exercises and acts
of Piety, are of no worth, are mere superstition
and folly, fit only for the vulgar, or to amuse
the uninformed and unenlightened. They forget
not, at the same time, to remind us, that
this superstition, as they term it, is nursed by an
interested and mercenary Priesthood. But the
fact is, that a system of Religion, which leaves
out the duties we owe to God, is an essentially
defective system: and no man of reflection and
discernment, who is not a disbeliever in the divine
Excellence and revealed religion, can adopt
it. For men of thought and good capacities to
deny or object against the duties, due from us
to the first cause of all things, is quite
unaccountable, provided they, at the same time,
pretend to give credit to any religion at all. But
what is still more strange is, that any who pretend
to love and fear God, should yet deny all
stated worship of him, whether public, social or
secret, and refuse to engage in any duties of devotion,
until moved or impelled thereto by some
supposed inward impression. This, all must see
who exercise their reason, is in effect to deny,
and virtually to renounce all divine worship.—And
whatever such may profess or declare, so it
is, has been, and always will be judged, by all
rational men.
A greater service, therefore, cannot be done
to the true and spiritual Religion of Jesus Christ,
to morality, to order, to virtue, and the happiness
of the Community, than to explain and urge
the obligations, advantages, and importance of
stated public worship. This is now proposed.
The low condition of Religion and the existing
circumstances of our Land, have induced me to
enter, at this time, on this great, useful, and
essential subject. It is a subject often indeed discussed.
Many excellent discourses and treatises
have been written upon it. It is a cause, which
hath been pleaded by learned and eloquent advocates,
and of such merit in itself, as to deserve
all the defence, which can be given to it, by its
ablest friends. I would contribute my mite to
place it in an advantageous and inviting light,
hoping my exertions may not be altogether unavailing.
May that gracious and merciful God,
whose we are, and whom we ought to serve,
smile on this attempt to recommend to all, stated
public worship, the honours of his name!
In the progress of these discourses, what
is intended is to evince the duty. And then illustrate
the beneficial tendency of public worship.
The first thing proposed is to evince the duty
of public worship. What is now before us it to
prove, by plain arguments from reason and scripture,
that all people are under obligations to
worship, in a stated public manner, the Deity,
such obligations as cannot be violated without
the highest criminality. Thou shalt worship the
Lord thy God and him only shalt thou serve.
The occasion of our Saviour’s mentioning this
great original law of worship, which is binding
on all intelligent Creatures in all worlds, on one
as much as another, was the attempt of satan to
persuade him to pay divine worship to himself.
For the trial of our Lord’s Virtue, this enemy of
God and man was permitted to tempt him, during
forty days of miraculous fasting, in the wilderness
of Judea. The temptation was conducted
with wonderful art and address. The ability
and experience of the tempter were called forth.
In the progress of his assault, and as his last effort,
he endeavors to excite within the innocent
bosom of the Son of God, the sinful emotions
of ambition and pride. For this purpose, he
makes the greatest and most splendid offers of
temporal honor and grandeur, shewed him
while on the pinnacle of the temple, all the kingdoms
of the earth and their glory, (pourtrayed,
no doubt, on his imagination,) and promised
them all to him, provided our Lord would fall
down and worship him, or pay him that service
and those acknowledgments which were due to
the one, only, living, and true God; and which
could not be paid to any mere Creature, however
exalted, without being guilty of gross Idolatry.
But the snare, though most artfully laid,
and managed with dextrous skill, was in vain.
The temptation did not succeed. Our Lord was
invulnerable. Though there was no sin in him
for the temptation to work upon, yet the more
holy and pure his nature, the more afflicting and
disgustful must the temptation have been. He
replies, as in the text, with pious indignation.
Then saith Jesus, get thee hence Satan, for it is
written, thou shalt worship the Lord thy God, and
him only shalt thou serve. He most pertinently and
beautifully appealed to, and cited scripture, as
our supreme guide, or primary rule by
which to regulate all our conduct, to repel the
solicitations of the subtle tempter. Hereby he
put an honor on the written word of God. And
he has left us an example, whenever we are
harassed with temptations, to go and do likewise.
Perfect as he was, in moral goodness or
innocence, he repaired not to any internal directory,
as the primary guide, but to the written
word of God, as the alone and supreme directory.
And here, in the text, he lays down
the great moral law relating to our duty to
our Maker. And what he delivers is as plain
and peremptory a commandment as any that can
be delivered. Thou shalt worship the Lord thy
God, and him only shalt thou serve. We may
offer religious homage and praise to no other.
If we do, we are Idolaters. We must worship
and serve the one true God. He does not wait
to know whether his rational creatures be willing
to worship him, or whether they fancy that
they have an inward prompter to tell them
when to worship, or how to worship him. He
does not allow them to postpone his worship, till
they think the spirit moves them to attend upon
it. Because they may be awfully deluded here.
For it is impossible for man, utterly impossible,
to know whether he be not mistaken about the
movings of the sprit, at the moment. We have
a sure rule. The commandment is as express
and peremptory, as words can make it. Thou
shalt worship the Lord thy God, and him only shalt
thou serve. The great sovereign of the Universe,
the Almighty maker of heaven and earth issues
out his Mandate. It is absolute and unconditional.
It is suspended on no condition whatever.
It is not, thou shalt worship the Lord
thy God, provided you be willing, provided you
feel disposed, provided you think it best, provided
you fancy the spirit moves you to it. Such
provisos would nullify and vacate the Commandment
altogether. Are we thus at liberty to render
the laws of God null and void, or of no effect?
Woe unto that man, or body of men, who
undertake thus to modify and tamper with the
law of God, under any pretext whatever. It is
at our peril to disobey, or put off, or omit to
comply, with this great moral law of heaven.
If we pretend to any superior rule, we presume
to legislate for ourselves, and are wise above what
is written. Man’s inventions are not to be put
in the place of, or to supersede the express command
of God, relating to his worship.
But how far doth this great moral law of
worship extend? How much doth it include?
All who have common sense cannot but know
that the right way of interpreting an absolute and
unconditional law is to apply it to all that, to
which it is, or can be applicable. According to
this rule of interpreting, the law now under consideration
reaches to all men, of all ages and nations.
It binds all rational creatures, in the
whole universe of the almighty, angel and men,
one as much as, and as fully as another, without
one exception or limitation. Wherever any
rational creature or moral agent can be found,
in heaven, on earth, or in any part of universal
nature, there this law extends, and binds him
eternally and unchangeably.
Further, it is obvious to remark, that this
law embraces all the ways, times and seasons of
worship. It is impossible but that it should comprehend
them all, one as much, and as fully as
another, according to the nature and circumstances
of the case. We are bound forever, eternally,
and unalterably to worship God, in all
the ways of which we are capable, and at all fit
times and proper seasons, in a public, in a social,
and in a private manner. For you will be pleased
to observe, that this law of worship comprehends
one duty of it, as much as another. It
comprises indeed all the branches of it equally.
It bids us worship and serve the Lord our God,
in all his public Assemblies,—in our houses—in our
closets—on all other fit and proper occasions or
stated seasons, constantly, perseveringly, while
life and breath and being last. For if we say it
doth not bind us to pay devotion and adoration,
gratitude and religious praise statedly in our Families,
we may, with equal justice, say it doth not
bind us to offer homage to God in religious retirement,
in our closets. We may, also, say it
includes not stated public worship. And then
we may proceed one step further, and say it binds
us to no worship at all. To say it only binds us
to worship God, the author of every mercy
when and how we may fancy the spirit moves
or impels us, we say as much as that we will be
our own judges, whether we will ever offer one
prayer to the fountain of life and glory, the
king, immortal, and invisible, or not: that is, we
arrogantly assume the power to legislate for the
Deity—to alter—repeal—and modify his law of
worship as we please—or as our own fickle and
perverse imagination suggesteth. This in effect
is to ascend the Throne, to take the work of legislation
out of God’s hands into our own.—What
daring impiety and presumption!—What
ignorance and wickedness are in the heart of man!
With evident propriety might we attempt to
establish from the text the duty of the stated
worship of the supreme Being, in all its forms;
but in the subsequent reasonings, our attention
will be principally confined to stated public worship
to be constantly attended upon, on all
God’s holy sabbaths. The arguments however
to evince this to be an indispensable duty, when
we are able to attend upon it, at least many of
them, will apply with equal force to prove the
duty of social and secret worship; that is, we are
indispensably obliged, to worship God, statedly,
in our families, and in our closets, as well as, in
his sanctuary.
1. The very reason and nature of things may
convince us that God is to be publicly worshipped
by his reasonable Creatures. Public worship
comprehends, in general, solemn prayer, religious
praise, and pious instructions. An essential
part of public worship is stated and solemn
prayer, preferring unitedly petitions for both
temporal and spiritual blessings to the Throne of
grace, devoutly imploring the free and full remission
of sin, and gratefully recognizing the
receipt of past mercies. Where there is no prayer
offered to him, who, in gracious condescension,
hath stiled himself the hearer of prayer, there is
consequently no worship. Now had we no
knowledge of Revelation, or suppose there never
was any, we contend, that the light of reason
would be sufficient to convince us that the
public worship of the Deity is an indespensable duty.
That homage from us is due to the one Supreme
Being seems to be a very obvious dictate of reason.
For if he exist at all, and be necessarily
what he is, from Eternity to Eternity, his existence
ought to be noticed by us, in a becoming
manner, not only meditated upon, but reverentially
regarded—regarded with adoration and
praise. He is in himself infinitely glorious
and transcendently excellent, and of course,
must be worthy of all love, esteem, and obedience.
Rational creatures, are bound, by
the intelligent nature with which they are endowed,
to pay the Author of their existence, all
the homage of which they are capable, and all
those acknowledgements of gratitude, praise, and
affection for which they were formed. That
they are made capable of knowing, loving, fearing,
and serving God cannot be disputed; and
never was disputed. If capable of worshipping
the Father of our spirits and former of our
bodies, they are bound to do it. The very relation
we stand in to him, obliges us to honour
and serve him. In the very nature and necessity
of the case, certain relations subsist between
the Creator and Creature. It is impossible that
these should be dissolved. They will necessarily
continue, in full force, as long as the created
nature continues. Whatever changes it may
undergo, there can be no dissolution of these relations.
They cannot but remain to all eternity,
if the created rational nature be to continue
forever. And that it will, is highly probable
from reason, and the instructions, which can be
collected from the best and wisest researches of
philosophy, and is fully revealed in the Gospel, in
which life and immortality are brought to light.
As long, then, as the rational Creature exists, so
long the relation he stands in to God, as his
Creator, lawgiver, sovereign, preserver—beneficent
parent, governor, and judge, will continue.
So long, consequently, the obligation to pay all
possible adoration and praise, fear and reverence,
gratitude and love to him, will continue. We
cannot get clear of this obligation. Our crimes
or follies, however great cannot annul it. We
may as well think to change heaven and earth,
as to change this obligation. He that made us
and preserves us, certainly hath a right to challenge
from us, all the service we can render unto
him. For on account of the infinite glories
of his nature he must be worthy to receive from
us, the affections of our hearts, the praises of
our tongues, and services of our lives.
And to render unto him the glory and honour
due unto his name, by a religious homage,
is as much a moral duty as the offices of justice,
mercy, and humanity. The moral Law as
much binds us to love and serve God, as to do
good to man, to promote his just rights and
true happiness. Why are we to do unto others,
as we would that they should do unto us, but
because the very condition of our nature points
it out as proper; reason, common sense, and
common interest bind us. We participate of
one nature, are placed in the same probationary
state, and are liable to the same common evils.
Man is then related to man. All are brethren.
The laws of reason therefore oblige us to do justice
to all:—to be compassionate:—to be condescending—to
endeavour to advance the good of
all, as we have ability and opportunity. Because
the divine Being is our Maker and upholder,
for the earth is his, and the fulness thereof,
the world and they that dwell therein, we are to
worship and serve him. The infinite greatness
and glorious majesty of God lay us under the
most sacred bonds to worship him. For the
Lord is a great God, and a great king above all
gods. In his hand are the deep places of the earth;
the strength of the hills is his also. The Sea is his;
and he made it; and his hands formed the dry
land. O come let us worship and bow down: let
us kneel before the Lord our Maker. For he is
our God, and we are the people of his pasture, and
the sheep of his hand. Here, in these words of
pious David, we are to worship God, because he
is God—great and glorious—and because the
Maker of the world—and our constant benefactor.
Whether he need our religious services or
not—Whether they can benefit him or not—Whether
they avail to excite divine commiseration
or not—or to change the divine purposes or
not—is not the question. He is infinitely exalted,
it is conceded, above all blessing and praise,
whether of angels or men. His beatitude and
glory are incapable of receiving an increase, or
sustaining a diminution. His benevolence and
clemency are boundless. His omniscience precludes
any new information. All our wants and necessities
are perfectly before him. The condition
of each member of his immense family, in
heaven and on earth, is known to him, the blessings
which they may need, the dangers which
may threaten—the storm which may impend.
In regard to the worship of our Father who is
in heaven, therefore, the question is, whether
it be proper and fit in itself,—whether reasonable—whether
the moral law enjoin it. The
good it is designed to accomplish respects the
worshipper—not the object worshipped. A very
mistaken and absurd idea of prayer have those,
who suppose the end of it, is to bring any accession
of honor or felicity to God. He needs
us not. But we cannot be happy without his
favour. His favour is life; and his loving
kindness better than life. We want his blessings,
and must perish forever if they be withholden.
And prayer is a mean appointed by him, to obtain
all needed mercies.—It hath, therefore, an
important—a glorious end.
Moreover, there is another consideration
most interesting. We are social beings. Every
thing indicates that we were made for society.
We are placed in society. As individuals, or
singly, we can worship God. We are, consequently,
obliged to do it. Were there but one
intelligent Creature, in the whole universe, he
would be bound, statedly and constantly, to pay
homage divine to his adorable Maker. But as
we are connected with our fellow-creatures,
whether in smaller or larger circles, there are superadded
ties to bind us to offer religious addresses
to heaven, at all proper seasons or fit times:
for there is a time or season for every purpose
and duty.—Again, as formed for and placed in
society, we have social wants, and, therefore,
should look to the author of all good for a supply
of them. We should seek his bounty. We
have public mercies conferred upon us. These
we are bound, by the very nature of the thing,
thankfully to acknowledge. We have sins
which ought to be jointly confessed, repented of,
and pardon solicited, publicly. As a Community
or public, common evils are to be deprecated,
common favours in Providence owned, and
common guilt bewailed. As a people or public
we need the smiles and protection of the Almighty.
We cannot prosper without them.
He orders favourable seasons. He disposes of
all public concerns. With him, it is to do as he
pleases with us—with ours—with all his people—with
all creatures. The very principles of
reason, then, teach us jointly to acknowledge
our dependence upon him, from whom cometh
down every good and perfect gift; who can
make us happy—or let us by leaving us to ourselves
be miserable. The conclusion is we should
engage in his stated public worship and praise.
We are capable of doing this. We were made
on purpose to shew forth his divine glories and
praise. Our tongues, can utter abundantly the
memory of his goodness. The faculty of speech,
by which we are distinguished from the brutal
world, was imparted to us, not to curse and blaspheme,
but to praise and adore the glorious donor—not
to slander and injure man—but to
plead his cause, and the cause of Virtue—to aid
man in the road to bliss.
By convening together statedly to worship
God, we put a public honor on his name, attributes,
providence, and ways. We proclaim to
all, that we feel ourselves dependent on him, and
subjects of his moral government.—But even beyond
this, our being together for public worship
quickens and animates each other in things divine
and heavenly. It assists and strengthens all
the offices of humanity, increases our sense of
moral Virtue—is contributing to the honour of
Virtue and the depression of Vice. Nay, the
power of sympathy—our wish to stand fair in
the estimation of each other—the passion of shame—and
sense of decency may all, by our being
together statedly, in holy time, for the purposes
of religious worship, be brought to contribute
their proportion to advance the interests of morality,
and human happiness. The benevolent
lover of God and order—the well-wisher to
man’s best and real good—and the peace and
happiness of society will stand in a kind of pleasing
transport and rapturous gratitude, at the
wisdom and goodness of God in appointing public
worship. And he cannot but esteem it not a
duty only, but a rich privilege to engage in it,
at its stated returns.
As reason, thus, teaches us the duty of worshipping
the God, who made us, in all the ways,
of which we are capable, public, or private; so,
it is, here, not improper to remark, we find
that much the greater part of heathen nations,
in antient days, at set times—or stated seasons,
paid some kind of homage to their Idol-Gods.
They had their stated sacrifices, oblations,
and libations, either annual, or monthly,
or weekly. They had their domestic and supreme
Divinities, and performed to them not
only public, but private, and family devotions.
Reason, then, binds all men to pay worship to a superiour
power. Revelation points to the right
object, and marks out the only true way.
2. God, in his word, most expressly commands
us to worship him, and signifies his will,
in so plain a manner and so repeatedly, that
none can deny the duty, who will be upright in
searching his word. We may pretend that we
must put off worshipping him, till we reckon we
have some internal impression, or impulse, or
moving on the soul, or that professed mute worship
is sufficient to answer a clear Conscience,
but God will not be mocked by such weak pretences.
For such pretences disgrace reason, and
insult common sense. They are but sorry pleas
to evade a plain command. And he who denies,
under any cloak whatever, or endeavors to dissuade
from the duty of the stated public worship
of the Majesty of heaven and earth, can be accounted
nothing less than an enemy to God and
man, to the glory of God and Salvation of man.
Then said Jesus get thee hence, Satan, for it is
written thou shalt worship the Lord thy God, and
him only shalt thou serve. The moment Satan
artfully attempted to seduce him from the worship
of the one true God, and to draw him to Idolatry,
he bids him depart. He frowns upon
him with indignation. Get thee hence Satan.
Here is an example for us. The moment any
one denies, or reproaches the worship of the one
supreme Being, our fears should be alarmed,
our concern should be roused. Omitting or disparaging,
by vile sneers, the worship of God is
one of the first steps to a denial of all religion,
and to a profligate and immoral life. For a writer
of note, and not of the Priesthood, asserts, “that
there can be no morality without Religion.”
According to the text, we are to worship
God, because he is God: and we are to serve
him alone, because there can be but one God—one
true God. For all Idols, are a vanity and
a lie. And not to worship him, statedly, is to
neglect him, to forget him, to forsake him, to be
hostile to religion. He has always had a church
and people in the world who have faithfully served
him. He reared the frame of nature, as a
kind of spacious and august Temple, and placed
man at first in it, as a Priest to the mouth of
creation to offer prayers and praises continually
before him. All inanimate things, as it were,
silently worship him. It is man’s business to render
vocal their homage. He is not to be mute,
but to speak forth the divine praises. In the earliest
times, God had public worship offered to him,
Gen. iv. 26. Then began men to call upon the name
of the Lord. Then, began they, as soon as their
numbers were adequate, to worship God publicly.
A day for solemnizing public worship was
instituted in Paradise. Gen. ii. 1, 2, 3. Thus
the heavens and earth were finished, and all
the hosts of them. And on the seventh day God
ended his work which he had made: and he rested
on the seventh day from all his work which he had
made. And God blessed the seventh day, and sanctified it:
because that in it, he had rested from all
his work which God had created and made. The
appointment of a Sabbath implies the appointment
of public worship. A Sabbath, or seventh
part of time to be kept holy, necessarily includes
the worship of God. For if he were not to be
publicly honored and served by his people, in a
collective capacity, why need there be a day of
rest to be weekly celebrated by religious adoration
and praise? And that the Sabbath was observed,
and public worship performed by the
Saints of the old world cannot be doubted by any,
who believe that God had a seed to serve
him, in that early age of the world. After the
flood, we know that men publicly worshipped
God. For we read of their erecting altars, in
one place and another, where they removed or
resided, and offered sacrifices and praises. Noah,
who lived several hundred years before the
deluge, and was the father of the new world,
was a Preacher of righteousness. But the office
of a Preacher cannot be executed without
hearers. People must have assembled therefore
at stated seasons, to hear him, and to join in
worshipping God with him.
When the moral law was given, God commands
all to worship and serve him. The moral
law was given to Israel as a people, and they
were absolutely ordered to worship and serve, as
a people, the true God, in distinction from all
Idols. The first commandment points out the
object of all religious prayer and praises. Thou
shalt have no other God before me. They were to
forsake all Idols. They were to own, acknowledge,
and serve the God of heaven and earth.
They were publicly, or as a people, to own,
cleave unto, and worship him.—The second
Commandment forbids all image-worship—all
corruptions and mixtures of human invention
in the worship of God. Thou shalt not
make unto thee any graven image, or any likeness
of any thing that is in heaven above, or that
is in the earth beneath, or that is in the water
under the earth. Thou shalt not bow
down thyself to them, nor serve them. For I the
Lord thy God am a jealous God. The reason
which God gives, for prohibiting all Idol or
image worship is his being jealous for his own
honour. He will not give his glory to another,
or have any competitor in worship. To worship
Idols is directly to forsake and disown him.
The third commandment prohibits all profaning
the name of God, or his word, or works, or attributes,
or any thing whereby he makes himself
known. The fourth specifies the proportion
of time, the stated season, and appoints the sabbath—or
rather renews the appointment of it,
for the original appointment was, at the close
of Creation, when the six days of labour were
ended. All these four commandments relate to
the right worship and service of God—the true
God; and are honoured with the name of the
First table of the law. The moral law begins
with our duty to God. It is altogether fit and
reasonable that it should begin with our duty to him,
who is the sum of all being and blessedness. Divine
revelation puts every duty in its proper place. It
does not let a less important one occupy the place
of a more important one. Our first duty—is with
him who is the first of all beings, and infinitely
the most glorious.—Can any deny that the
worship of God is a moral duty, when so much
of the moral law is taken up in commanding it,
and regulating it? Then one of them which was
a lawyer, asked him a question, tempting him and
saying, Master which is the great commandment of
the law: Jesus said unto him, thou shalt love the
Lord thy God with all thy heart, and with all thy
soul, and with all thy mind. This is the first and
great commandment. Our Lord thought that the
first duty of man was to love and serve God.—And
that person must have a very perverted mind
who can suppose, that the neglector of divine
worship can be said, with any propriety, to
love God.
Again, The tabernacle was erected for the
public worship of God. It was fashioned by divine
order. The very form of it was given to
Moses in the mount. Speaking of the various
articles used in that wonderful structure, the
command to Moses, is, And look that thou make
them after their pattern, which was showed thee
in the mount. The Tabernacle was the appointed
place of public worship for the people of Israel,
or God’s visible professing people, in their
travels through the wilderness. It continued to
be the place of public worship for the nation,
till the temple, one of the wonders of the world,
was built by Solomon. Here God recorded his
name. Here the people were commanded to
come. The symbols of his divine presence were
in this place. And the Lord went before them by
day in a pillar of cloud to lead them the way; and
by night in a pillar of fire, to give them light: to
go by day and night. He took not away the pillar
of the cloud by day, nor the pillar of fire by night
from before the people. The glory of the God
of Israel filled the Tabernacle, was over the mercy-seat.
He promised them his blessing in the place
of public worship. In all places where I record
my name, I will come unto thee, and I will bless thee.
After the people had gotten possession of the
promised land, the Ark of the covenant was
lodged in Shiloh, and there for a long time, the
people celebrated divine service. When the
temple was finished, Jerusalem was fixed upon as
the permanent seat. Three times a year all the
males were to appear before the Lord in Zion.
After the captivity in Babylon the privileges of
the sanctuary were again restored. A second
temple was built by Zerubbabel, and Israel continued
to worship, at Jerusalem, until the Messiah
came.
On every Sabbath day, the law of Moses was
read and explained by the appointed Teachers,
and Songs of Zion were sung. When our Saviour
was on earth, in Judea, there were Synagogues,
at convenient distances, for public worship,
and he honored the Sabbath and public
worship by his punctual and constant attendance.
And Jesus came to Nazareth where he had been
brought up; and as his custom was, he went into
the Synagogue on the Sabbath day, and stood up for
to read. And even unto this day, the Jews continue
the same practice of worshipping God publicly
on their Sabbath-days. Isaiah prophesying
of Gospel times says, It shall come to pass that
from one Sabbath to another all flesh shall come to
worship before me saith the Lord.—On the first day
of the week, when the disciples came together to
break bread, St. Paul preached unto them ready to
depart on the morrow, and continued his speech until
midnight. In places too numerous to be particularly
cited, all men are directed to hear the
word preached—to attend to it—to obey it.
Jesus Christ called and sent his Apostles to
proclaim the good news of Salvation. They universally
attended the worship of God—prayed—preached—and
in religious songs, celebrated
the divine praises. And we find it has been the
invariable custom of Christians, from the times
of the Apostles, down through all ages, and in
all countries to the present day, to convene for
public worship, in God’s sanctuaries and
houses of prayer, from week to week, on the
Lord’s day. And we are now, this day, in
God’s house, for the same purpose. It is more
indeed owing to the institution of public
worship, than any thing else, that we now enjoy
the Christian Religion; that it has not long ago
been lost. Upon the whole, by public worship
the interest of the Gospel is supported—the
communion of saints preserved—and the kingdom
of the Redeemer enlarged.——
The duty of public worship, and its beneficial
tendency.
MATTHEW iv. 10.
Then saith Jesus, get thee hence Satan, for it is
written Thou shalt worship the Lord thy God,
and him only shalt thou serve.
As the stated public worship of the supreme
being is the great support of Virtue and
Religion in the world, and the means of strengthening
and increasing them in particular souls,
my design was, with the divine assistance, to
give you, in as short a compass as may be, a
general view of the subject, an account of what
the scripture says and requires, concerning our
obligation constantly to attend upon it, on the
Lord’s day, unless real necessity may be pleaded;
or such an excuse may be offered as will justify
us, at the bar of Conscience, and at the bar of
the final Judge.
What was proposed in discoursing upon the
words of the text was—to prove the duty of public
worship.——
And then to illustrate the beneficial tendency
of it.
In the preceding discourse, we entered upon the
proof that it is an indispensable duty statedly to
worship God with our fellow-men. This we
attempted by two arguments, first, from the
principles of reason—and secondly, from the many
plain and clear intimations of the word of
God.—We pass, thirdly, to observe that, had
not God intended that his people should statedly
honour his name by public worship, he
would never have instituted the Christian Ministry.
That he has appointed such an order of
men, is as plainly revealed as any truth or doctrine
can be revealed. He calls and qualifies
them for the important work. He commissions
them. The qualifications for the ministerial
work and duty are frequently and largely described.
The particular manner, in which they
are to be separated to the work, or invested with
the office of the evangelical Ministry, is marked
out. None who seriously believe in the divine
authority of the scriptures, can either deny or
dispute the institution of the sacred order, or appointment
of stated Pastors to be continued, in
the Churches, till the second coming of our
Lord Jesus Christ. Most full and express to
this purpose are the following passages. And he
gave some Apostles: and some prophets: and some
evangelists: and some Pastors and teachers; for
the perfecting of the saints, for the work of the
Ministry, for the edifying of the body of Christ:
till we all come in the unity of the faith, and of the
knowledge of the son of God, unto a perfect man,
unto the measure of the stature of the fulness of
Christ.—Go ye, teach all nations baptizing them,
and teaching them to observe all things whatsoever
I have commanded you—and Lo! I am with
you always: even unto the end of the world.—Again;
go ye into all the world, and preach the Gospel
to every creature. He that believeth and is
baptized, shall be saved, but he that believeth not,
shall be damned. The Apostle Paul seems to
make a constant attendance on the preached word
a necessary mean of the conviction and conversion
of sinners. Whosoever, says he, shall call upon
the name of the Lord shall be saved. How then,
adds he, shall they call upon him of whom they
have not heard? or hear without a preacher? And
so he concludes, faith comes by hearing, and
hearing by the word of God preached.
Priests and prophets were appointed to minister
in holy things in the Jewish Church. The
Jews were bound in duty to attend upon their
ministrations. A temple was built, by divine
order; public prayers were to be offered in it;
Sacrifices were to be attended; and other religious
ceremonies to be performed. But how
absurd was all this: if the people were not to
resort to this Temple, to unite in these prayers,
and to engage in the other religious offerings?
Was it not expressly commanded that the law
should be read on the Sabbath day? But to what
end could this be, if the people were not to hear
it? Did not God, in an extraordinary manner,
by his spirit, raise up a succession of prophets in
the Jewish Church, and send them forth with his
messages to the people to warn, reprove, and instruct
them? Is not the necessary consequence
that the people were to convene to hear their
warnings, or the word of the Lord? In the gospel-dispensation,
God has appointed ordinances
of worship. His ministering servants are to preach
his word faithfully—to take heed to their doctrine—to
deliver sound doctrine: they are to
teach all nations. But how can they discharge
their duty, if people be not obliged constantly to
attend to their teachings?
4. The obligation statedly to worship God in
public may be argued from the frequent injunctions,
in the Gospel, to hear the word dispensed.
The parable of the Sower, with our Lord’s
own exposition of it, were there no other scripture-argument,
would be sufficient to satisfy every
reasonable mind that an order of men are
appointed to preach the Gospel, and that the
people are indispensably obliged to assemble themselves
together to hear the word preached, and
to join in all the acts of public worship. The
sower is the appointed and duly authorized Preacher.
The seed sowed is the doctrines or truths
of the Gospel. The different soils represent the
various sorts of hearers. Those who wisely and
duly improve the precious advantages of a
preached Gospel, are those who receive the seed
into good and honest hearts. Our Lord reminds
all, of the duty and importance of rightly hearing
the word of the Kingdom, Who, says he, hath
ears to hear let him hear. He tells all people to
take heed how they hear. Take heed therefore
how ye hear. But in order to hear, they must
be where the word is to be dispensed. How
much he prized the duty of a constant and faithful
attendance upon a preached Gospel, we learn
from his own mouth. And he answered and
said my Mother and my brethren are these which
hear the word of God and do it. A beatitude is
pronounced upon such as hear and keep the word
of God. But he said, yea rather blessed are they
that hear the word of God and keep it. If they
hear it, they must be where it is appointed to be
dispensed. St. James directs us to be swift to
hear, which must imply that we be solicitous and
careful to be in the place, where the word is to
be preached. Wherefore, continues he, lay apart
all filthiness and superfluity of naughtiness, and
receive with meekness the engrafted word which is
able to save your souls. But be ye doers of the
word, and not hearers only, deceiving your own
selves. For if any be a hearer of the word, and
not a doer, he is like unto a man beholding his natural
face in a glass. The duty of hearing the
word of God dispensed in his sanctuary, is often
enjoined in scripture upon all people, whether
old or young, high or low, rich or poor. And
this duty involves in it, or necessarily presupposes
the whole of public worship. Such persons
as think themselves too knowing, or too
exalted, or too important, or such as through
prejudice, or indolence or disregard of all Religion
refuse, to appear before God in his house
on the Sabbath to hear the word, and join in
other Lord’s-day solemnities, do what in them
lies to discredit the public exercises of Religion,
and are responsible to him, who will be their final
Judge. The sin of neglecting public worship—of
profaning the Sabbath—or forsaking
divine ordinances is seldom viewed, as it ought
to be, as heinous in its nature, and pernicious
in its tendency.
5thly. The duty of public worship may be
argued from the institution of a Gospel-Church
and the holy sacraments, baptism and the Lord’s
supper. The very nature of a Gospel-Church,
implies the obligation of the stated worship of
God in public. The Christian ordinances of
baptism and the Eucharist necessarily include
public worship. If divine ordinances are to be
dispensed—if the friends of religion are to bind
themselves to serve, love, and fear God, by covenant
vows and a profession of religion, they
must meet together for this purpose. How could
the ordinances of God be administered, if his people
were not to assemble themselves together to
enjoy them? The institution of the Christian
Sabbath is also a clear proof of the obligation of
stated public worship. If God have ordained
one day in seven, to be employed in religious
duties, his people are to sanctify it, or use it for
the ends, for which it was appointed. They are
to convene together to pray unto him, to praise
his name, to celebrate his ordinances, and to
attend to his word. All these institutions, therefore,
are connected. If one be denied, the others
cannot be retained. They must all stand or
fall together. If we give up one, we must, to
be consistent, give up all.
Having now, at some length, proved the duty
of stated public worship, we shall, as proposed,
endeavour to illustrate its importance, in the
Christian system, and its beneficial tendency.
In order to see, in a clear and forcible manner,
the great importance and beneficial tendency
of public worship, we will consider the purposes,
for which it was instituted by a wise and
gracious God. These are three: Man’s present
and temporal happiness: his spiritual and
eternal happiness; and the divine glory.
1st. In the institution of public worship, a wise
and merciful God, had in view man’s present
and temporal happiness. This is a very important
end, but is the least so of the three now
to be illustrated. Could mankind be convinced
of this, and really feel it in a proper manner,
we should see a reformation in their conduct—our
congregations would be full—our Churches
crowded—and the holy Sabbath better observed.
The ardent wish is to be happy. The general
enquiry is who will show us any good? How
may our interest be secured and advanced?
While I am therefore pleading for the honours of
God’s holy name and worship, in the Sanctuary;
I consider myself, and hope to be able to make
it appear so, as pleading human happiness. All
must, then, attend carefully to what promises
to be for the benefit of all. Though few truths
be more certain, than that public worship is designed
and calculated to promote the real welfare
of civil society, or present temporal happiness
of man, yet very sanguine hopes of making
a deep impression of this most pleasing doctrine
upon the mind cannot be entertained. It is extremely
difficult to induce people to believe that
any part or duty of Religion will yield them a
present profit, or be most for their present interest.
But our present as well as future good is
aimed at undoubtedly by public worship. An
unnecessary restraint or burden was never imposed
on man by his munificent Creator. God
consults our happiness in his Providence and
word, and in the whole frame of Christianity.
Those that honor me, says he, I will honor, but
they that despise me, shall be lightly esteemed. If
we honor him with our substance, he will not
forget to bless us. Honor the Lord with thy substance,
and with the first fruits of thine increase,
so shall thy barns be filled with plenty, and thy
presses shall burst out with new wine.
The peace, the order, and the well-being of
society are intended in the Gospel.—The Religion
which it exhibits, is profitable unto all
things, having the promise of the life that now is,
as well as that which is to come. It is calculated,
in its whole frame, its duties, doctrines, and
ordinances, to secure the rights of man—to
promote freedom, to make mankind happy on
earth, as well as blessed in heaven. Its tendency
to promote our present good deserves to be
numbered among its excellencies and the evidences
of its divinity. Indeed, rightly understood,
there is no part of it, nor any of its duties, but
tend to advance our well-being in this world.—If,
in other Countries where it is known, it have,
in any measure or degree, injured society, the
evil is to be imputed not to its nature or original
design, but to superstition, or to the corruptions
of it. For in many countries where it is
known, it has lost its native simplicity and proper
glory. It is so disfigured and distorted that,
if the first heralds of it, were now to revisit the
earth, they would not even know, that what is
called the Christian Religion, in some countries,
and among some sects, was pretended to be the
religion which they preached, and the truth of
which, they sealed with their own blood.
If, in other Lands, ecclesiastical tyranny and
persecution have reigned, and the rights of conscience
have been invaded and trampled upon,
still in our country, there is not a single vestige
of this. All enjoy universal toleration. Civil
government is not incorporated with the Church.
In America there is nothing of the nature of a
Hierarchy. The religion of Jesus Christ stands
upon its own basis. Happy Land! It is our
favoured lot, my fellow Christians, to live in a
country which has the honor of exhibiting the
first instance the world ever saw, of a civil Government
established upon the broad basis of equal
and universal liberty. Religion sheds indeed
a most benign influence on society. Civil
government and true liberty receive support and
authority from it. It enforces all good laws by
the powerful ties of conscience. It breaths forth
ardent prayers to almighty God for the tranquillity
of the public—for the divine smiles to rest on
rulers and ruled—and on all the various orders of
the community—that vice and all land-defiling sins
may be suppressed—and that the righteousness
which exalteth a nation may flourish. Besides
one essential part of Religion is morality. There
can be no true Religion without morality. And
the more morality is taught, recommended and
practiced, the more prosperous will be civil society—the
more strengthened in its kind purposes
will be civil government—the more respected
will be the laws against vice and injustice—the
more esteemed will be civil rulers—the more sober,
regular, and industrious will be the whole mass of
the citizens. Public worship may fitly be termed
the school of morality.—The weekly instructions,
delivered to attentive audiences, on the Lord’s
day, on the duties of morality, have an unknown
effect, an insensible influence upon the general
morals of the people. As a people we do not
realize the singular temporal blessings derived
from public worship. The instructions of God’s
house tend to enlarge the mind—to promote
charity, peace and benevolence, and of course
our best temporal interest. They are adapted to
soften the heart and liberalize the soul. They
adorn the social life; they are well calculated to
render man benefit—friendly, and compassionate—diligent
in his calling—faithful to his word—punctual
in his dealings—sensible to the misfortunes
of others—a good Christian—and from a good
Christian to a good member of civil society the
transition is easy. Were there, as the Atheist
pretends to believe, no other world besides this
or were death to be the final extinction of the
living principle, it would be wise in a people statedly
to attend public worship, as an excellent
expedient to advance the dearest interests of society.—I
have enlarged a little upon this idea,
that public worship is designed to promote man’s
present temporal happiness; because I deem it
an important one, and because it is seldom enlarged
upon.
2dly. Another and the great end of public worship
is man’s spiritual future and eternal happiness.
Between his temporal and spiritual happiness
there is no room for comparison. As
much above the former is the latter as heaven
is above the earth. Our spiritual happiness claims
from us our first, our greatest, and chief attention.
It is as much to be preferred to our present
interest as the soul is to be preferred to the
body. Hence the exhortation, labour not for the
meat that perisheth, but for that which endureth
to everlasting life. What is it to be happy for a
few fleeting days on earth, to being blessed in
heaven to all Eternity! Even were we to gain
the whole world, and lose the soul, we should be
infinite losers. God has instituted public worship
on purpose that we might be saved from sin
and misery: that we might attend supremely to
our highest, our spiritual well-being:—that we
might know the truth:—that we might be blessed
while we live:—and blessed when we shall
come to die: and reside after death in his kingdom
forever. It is the principal mean, appointed
by infinite wisdom and goodness, to awaken,
to convince, to convert the sinner—to comfort
and establish the saint; to instruct—to guide—to
save us from error—to animate us in duty.
The truths to be dispensed, in the sanctuary, are
God’s truths—the word preached is his word—not
human opinions or traditions—or dreams of
philosophy; the ordinances administered are also
his holy ordinances. The divine word is
powerful and penetrating. It is purifying and
enlivening. It is compared to things most powerful—to
fire that melteth—to a hammer that
breaketh in pieces the flinty rock—to a sharp
two edged sword—to incorruptible seed that liveth
and abideth forever. The word to be dispensed
is morally adapted to accomplish all its own purposes—to
impress the conscience, to call up attention—to
reprove for sin—to convince—to
enlighten—and to console the mind. The grace
and spirit of God are, moreover, promised to
render it effectual. God will not suffer his own
means to fail of success. He will clothe them
with an almighty energy. Where he hath recorded
his name, there he will meet with and bless
his assembled people. Zion of old, we are informed,
was the birth-place of saints. There
they received light and were comforted. This
man and that man we are told were born in her.
By public worship there performed, souls were
quickened—God was honoured—truth was promoted—and grace
divine manifested. The great
End of public worship is to promote man’s future,
spiritual happiness—to bring him to pardon—to
sanctify him—and to meeten him for the joys
and glories of the heavenly state.—
3dly. God, also, instituted public worship to
advance his own glory. This is his highest aim
in all things. His ultimate end in Creation,
Providence and Redemption. For his sake or
to manifest his praise all things are, and were
made. Thou hast made all things and for thy
pleasure they are, and were made. Of him, as the
original cause, through him as the grand Preserver,
and to him as the ultimate end are all things:
to whom be glory forever. That which is of
the greatest worth or importance, no doubt, will
by him be first of all regarded, and regarded exactly
according to its worth. The divine glory
is certainly, in reason’s view, infinitely the most
worthy object. And, of course, it is infinitely
fit that God should make it his highest aim. It
is of more worth than the whole universe. All
nature had better go to ruin, than God’s honour
be stained. And what he, who is the wisest of
all beings, steadily pursues as his ultimate end,
ought to be the highest object with all intelligent
Creatures, whether in heaven or on earth.
In saving man doth the divine glory shine with
an attractive splendor.—When the sinner repents—when
he submits to a holy and sovereign God—when
he is pardoned—when he is sanctified—when
he is justified—the divine glory is illustriously
displayed. And public worship, in a peculiar
manner, honours God. Those who attend
upon it testify publicly to the world, their
belief in his existence, trust in his mercy, dependence
upon his goodness, obedience to his laws,
subjection to his authority and acknowledgement
of all his glories. When we convene in
the Courts of the Lord, to pray unto him, and
praise his name, we do as much as declare to all,
that we are not ashamed to own and serve him
as our God and king, and by our example invite
others to give him the glory due upon his name.
That God considers public worship as honouring
him is evident from his terming the habitation
of his house, the place where his honour dwells;
that is, where he is honoured in a special manner.—Moreover
we are told, that he loveth the
gates of Zion more than all the dwellings of Jacob.
Praying families he loves; but praying worshipping
Assemblies he loves more, because he receives
a larger tribute of glory from them.——
To show the greatest importance and beneficial
tendency of public worship, some further particulars
may be pertinently added. Its happy
effects are many and great. Could I describe
them, in their beauty and glory, every heart
would be warmed, every ear would listen, every
tender emotion would be excited.
In general, we may be certain that God would
not have ordained public worship, had it not
been necessary, useful and wise; had it not been
for our good in time, and in Eternity. Neither
his wisdom, nor goodness, nor justice, nor mercy
would require us to do what would, when
done, be of no service or benefit to us in particular,
or of any importance to the world at large.—
One happy effect of public worship is to prevent
Religion from being lost in the world. If
ever mankind be brought to a steady, regular,
punctual, and conscientious attendance upon it,
they must be convinced of its beneficial tendency
both on the mind and the morals. The real
friend of the Gospel and its benevolent System
of principles and duties wants no aid from superstition,
or fanaticism. He wishes the promotion
of no Religion, which is not genuine and rational.
People are not made better by any superstition,
or wild and irrational practices. If public
worship be not adapted to benefit society, to secure
and advance its best interest, its peace and
order; if it be not calculated to make us better
men—better citizens—better members of civil
society; if it have no natural adaptedness to do
us good in every relation in life, in every station—in
every condition, it can answer no very valuable
purposes, as to this world in respect to
civil government or our temporal happiness.
People at large will entertain no cordial esteem
for its duties, or exert themselves statedly to attend
upon it, unless we can offer arguments sufficient
to satisfy them of its great advantage.
To prove that the supreme Being hath most expressly
instituted it, and that he most solemnly
requires all, of every rank and station, to a punctual
attendance upon it, is not enough. This
we can easily do. This often hath been done.
But the most material point of all, on this subject,
is to convince the mind that it hath a most
happy beneficial tendency not only to secure our
future, but to promote our present felicity. Unless
we can lay before people, considerations of
sufficient weight, to impress their minds with a
deep affecting sense of its great importance and
good effects, they will not feel the obligations
to attend upon it, in such a manner, as will be
influential on their practice. They will treat it
as of little consequence in itself, or to the community.
They will speak of it in terms either
of disrespect or reproach; they will infrequently
attend upon it, or wholly retire from it.—Hath
it then any happy effects on the minds and
morals of a people, or hath it not? Is it of any
advantage?—Or is it of so much advantage as
to make it highly expedient—and not only highly
expedient but an indispensable duty to repair
statedly to places of public worship, and join in
all its holy exercises? Let us go into a large and
candid enquiry. Let us attend to the arguments,
which shall be offered, without any prejudice,
or unwillingness to be convinced. Let us
receive light when presented: hear patiently,
and weigh carefully reasons when offered. A
prejudiced mind is not in a situation to admit
conviction. A real and inward dislike of Religion,
will prevent our hearing an argument,
as we ought to hear it, the design of which, is to
honor and recommend any important branch or
interesting duty of it. If we really hate Religion,
and have no regard to principles of morality,
we are prepared to treat with scorn all arguments
in favour of any of its duties, though
the arguments be altogether rational and fully
conclusive.—
Public worship is directly calculated to preserve
religion in the world, or to prevent it from
being lost, and is, therefore, of the greatest moment
and most beneficial tendency. This consideration
will have no effect upon any, who do
not esteem Religion both necessary and important.
For if it be a fiction, a mere fable, it ought
to be disesteemed by all, and expelled from the
world, and of course that which tends to prevent
its being lost, would on this supposition, be really
of pernicious tendency. To all who admit
the reality of religion, whatever hath a tendency
to preserve it, must be exceedingly dear. And
they will be cordially attached to it. As long as
public worship is honored and maintained, religion,
the holy scriptures, and morality will be
honored, likewise, and maintained: will be esteemed
and admired. They can never be lost
as long as a Christian Ministry and a Christian
worship are regarded. There is no other way,
possibly, in the nature of things, to extirpate
the true religion from the earth, but to pull
down all the Altars of God—to rase to the
ground all the temples of the Most High—to
prevent or forbid all worship of the Deity in public.
And the spirit of the present day which
hath gone forth against the corrupt governments
in Europe, or the thrones of Kings, wages war
also against the Altars of God. It makes no
discrimination between gross superstition and rational
religion. By ridicule, by insult, by impious
scoffs, the enemies of morality and the
Gospel are exerting all their malice and power
to induce people to treat all religion as a mere
human contrivance, and to leave the temples of
God to moulder down, forsaken and despised.
Julian, a Roman Emperor, surnamed with great
justice the Apostate, was a very cunning and
subtle man. He had great abilities. He was a
philosopher. After he became an unbeliever,
and openly renounced the Christian religion, he
resolved to annihilate it, to expel it, name and
thing, from the world. And there are too many,
in this age, who ardently wish he had succeeded.
As the only probable mean to accomplish
his purpose, he deposed all Christian Ministers,
and prohibited, by his imperial authority,
all public worship. The pagan Priests he honored
every where, and highly distinguished them
by his favor. The temples of God he turned
into shrines for pagan Idols. Lectures on the
Platonic philosophy succeeded to the exhibition
of Gospel doctrines and divine ordinances. And
had not that Being, who is wiser than the
wisest, and who, with infinite ease, frustrates the
counsel of man, interposed, and raised up a successor
to the imperial Dignity who was a cordial
friend to the Gospel of the Saviour; the artful
Apostate would have done, what all enemies of
christianity wish had been done, wholly extirpated
it. But Jesus of Nazareth, the despised Galilean,
the doctrines of the cross, have triumphed.
The gates of hell, Satanic and human malice,
cannot prevail. The Christian Religion has
lived, in spite of all opposition—and will live to
the End of the world. Under Providence, the
continuance of it, to this day, is to be chiefly, if
not wholly, ascribed to public worship and divine
institutions. Drop all public worship, and
religion is supplanted. Probably the holy scriptures
would never more be translated—if preserved,
at all, in their original languages, it would
be in the cabinets of the curious. To public
worship, then, are we mainly indebted, that religion
is not lost, in the waste of time, the revolutions
of the arts and sciences, the confusion
and wreck of kingdoms, the wars and public
calamities of nations, the vices of men, and the
multitude of idolatrous rites.
The duty of public worship, and its beneficial
tendency.
MATTHEW iv. 10.
Then saith Jesus, get thee hence Satan, for it is
written; Thou shalt worship the Lord thy God,
and him only shalt thou serve.
Among all the visible Creatures, it is
man’s peculiar excellency, that he is capable
of considering and worshipping his Maker
and was made for that purpose. Your attention
is again called therefore to the duty and
beneficial tendency of public worship.—We have
already largely argued the duty of it from reason
and scripture, the two great sources of moral
and religious knowledge.—The beneficial tendency
of it we urged from a consideration of the
purposes, for which it was instituted; which
were these three, man’s present and temporal
happiness:—his future spiritual and eternal happiness:
and the divine glory.—Its beneficial
tendency we likewise argued from this consideration,
that it is an excellent expedient to prevent
Religion from being lost in the world.
There will never be much serious godliness among
any people or in any family, where public
worship is lightly esteemed, or generally neglected.
For it is an excellent expedient to keep
alive on the mind a sense of Religion, and our
obligations to a gracious and holy God.
This is the second consideration, which will be
urged, to illustrate the great utility of public
worship.
No man who has any just views of the nature
and importance of Religion, can be indifferent
about the state of it, among those with whom he
lives, and in the place where divine providence
has cast his lot, and where he expects to spend
the remnant of his days. If he desire to have it
flourish, to see morality honoured, and the happiness
of others increased, he must be a firm
friend to the public worship of God. He who
treats his Maker with intire neglect, or disowns
the obligations he is under to him, will treat his
fellow-men with scorn, and make light of the
obligations he is under to them. Without public
worship God would soon be forgotten, and
Religion lost among us. If man be once released
from the obligations of Piety, no other will
bind them: there will be no mutual trust and
confidence among us: yea, society would be dissolved.
The fear of God is the principal support
of government, and of the peace and good
order of the world. The more godliness there
is among us, the more honesty, industry, and
sobriety there will be. Nothing but religious
principles will restrain men from secret wickedness,
controul the licentiousness of the Great,
who think themselves above law; and curb the
wild passions of the people. And as there is no
probability that Religion will ever flourish, or even
subsist among us, without public worship, it
is very desirable it should be constantly and faithfully
attended upon for the good of our country;
that we may become a sober, virtuous nation,
and God may not be provoked, to send upon
us destroying judgments, or still more severely
chastise us. Let every one then, who wishes
well to the interests of his country, shew it, by
diligence in attending upon the duties of Piety in
God’s Courts. We hear many express themselves
very high on the subject of honesty and
faithfulness to promises. And too much cannot
be spoken in praise of these. They are the
pillars of public order. But in what way are we
to expect, that the great body of people will be
honest, sober, industrious, temperate, and faithful?
In the omission, or in the practice of the
duties of public worship? Can we hope that they
will be regular, sober, honest members of civil
society, while they despise the duties, which they
owe to God, in his sanctuary, on his holy Sabbaths?
If we flatter ourselves that this will be
the case, we discover our want of wisdom, and a
true knowledge of human nature. We may as
well look for the streams to flow, when the fountain
is dried up. Will the rose blossom and send
forth its fragrance, when the root is decayed?
some will tell us notwithstanding, that they have
constantly attended public worship, for many
years together, and still have never found any
happy effects either on their minds or lives.
They fail not, also, to add that others, in the
circle of their acquaintance, are constant in appearing
before God in Zion, who are very bad
men, who practise all manner of wickedness.
To what purpose, they ask, is it, then, to be constant
in the duties of public worship on the Sabbath,
if the week be spent in dishonesty, idleness,
falsehood, and vice?—It would be perfectly safe
to risk our cause in an appeal to experience or
fact. Let us examine the lives and conduct of
those, who make conscience of the duty of public
worship, and those who deny or neglect it altogether.
Every one who is capable of observation
knows the difference. So true is this,
that it is a common remark that no one denies
or deserts public worship, but he falls into some
vice, some scene of iniquity. He has done that
which makes him ashamed to see his fellow-men,
and join in worshipping God with them.
Atheists and Libertines renounce the duty. They
reproach it, and display all the bitterness of malice
against it. Some, it is granted, are never
seen, or seldom seen, within the walls of a
Church, who are still honest and upright in their
dealings—and against whom the charge of immorality
and profaneness cannot be justly laid.
Others may omit the duty, through mere sloth
or negligence, or some prejudice or pique. But
when candor has made this concession, it must
stop. I would wish to wound the feelings of no
man—much less to bring in a false accusation.
However truth is sacred, and must not be given
up.—Are not sabbath-breakers—look round and
see, and judge righteous judgment, are not neglectors
of the duties of Piety in God’s house,
generally profane and immoral? Do they not
too often prove, by their conduct, that they have
no principle?
If any still object and say, “I have attended
constantly for a succession of years, and have
found no real good effect on my heart or conduct.
I am as much averse to religion as ever:
as dishonest and unjust as ever: as ignorant
and blind as ever, having no knowledge
of one duty, doctrine, ordinance, or virtue of
Religion—as profane, as hard-hearted, as unkind,
as brutal in my manners and temper as
ever, as intemperate and villainous as ever. I
therefore am resolved, I will never go to public
worship again. I have gotten no good. Public
instructions have never taught me any thing. I
know no more of the subject of Religion and
morality, than if I had never heard one word
about them. I have no more conscience about
duty, or seriousness, than if I had never
been urged and importuned to become an upright
and good man.” Is this really the case?
Can any one make this confession consistently
with truth? If so, your situation is indeed awful
and alarming. The tear of commiseration may
be shed over you. If you have any sense or reason,
you must tremble. An immediate reformation
is now incumbent on you. You have not
a day or moment to lose. But can you think
this a valid objection against the importance and
happy advantages of public worship? It is a full
proof of your own guilt and iniquity, but no
proof against the duty of a constant attendance
upon the holy solemnities of Zion. But let me
expostulate a moment with you. I feel an uncommon
solicitude for you. Give me leave to
ask, how do you know that public worship has
been of no benefit to you? Can you possibly tell
how bad you would have been, or how much
more vile and abominable, or ignorant and abandoned,
you would have been, than you now
are, if you had always refused to attend public
worship? You might have been in the midst of
almost all evil. You have been under great restraint.
If you be not sensible, that you ever
received any instruction or one idea of christian
doctrine, still you may have acquired much religious
knowledge, and gained much strength against
temptations and sins, and not be sensible of
it. We imperceptibly acquire knowledge and the
habits of moral honesty. Perhaps, by attending
public worship, you have been saved from those
open sins, which would have destroyed your reputation,
and ruined you, both for this world and
the next. But further, permit me, or rather suffer
conscience to do its friendly office, and ask
you, if you have never gotten any good at all by
public worship, was the fault yours, or was it
not? Where is the blame to be fixed? Somewhere
it must lie: for it is exceedingly great.—When
you have been in God’s Sanctuary, did
you never hear one proper prayer offered to the
throne of grace, did you never hear from any
one, a discourse that contained, at least, some
moral or religious truth, some really Gospel-doctrine,
something to regulate your morals, to
enforce duty, to invite you to love, fear, and
serve God, to do good to man, and to live a pious
and holy life? Is it possible for you to say,
you never heard one prayer, or one discourse,
that had any truth or knowledge in it? If you
have heard both pious prayers, and edifying discourses,
what is the reason you have gotten no
good? The blame is yours. Have you not been
prejudiced? Have you not been careless and inattentive?
Have you not been stupid and thoughtless?
How unreasonable then is your conduct in
objecting against public worship! How foolishly
do you act to forsake God in his worshipping
Assemblies? A man sick unto death calls an eminent
Physician. The Physician repairs in haste
to the chamber of the sick. He hears his groans,
he critically examines his case. He prescribes
the only proper and effectual remedies; and retires.
The patient refuses, after viewing them
to apply them. But he insists upon it, that the
physician is unskillful, and the means ineffectual.
The disorder rages: nature yields under its violence,
and the poor Sick man dies, because he
would not apply the prescribed means. Where
is the blame to be charged? Let common sense
furnish the answer.
Public worship is particularly calculated to
keep up a sense of Religion on the soul. Such
is the nature of man, that he must have forms
of worship, or he will lose all sense of God
and divine things. The substance and power
cannot be preserved, where the forms are denied
and relinquished. In the public Assemblies of
God’s people, the various principles of human
nature are made to operate in favor of religion:
the power of sympathy, all know, is very great,
and in public worship this may be the mean of
exciting serious attention and thoughtfulness.
When we go to the house of the Lord, weekly,
to pray and praise, to speak and hear divine
truths, we shall be ashamed to fall into vice—to
commit scandalous crimes—or to act an unjust
or unkind part. If we do what is mean, dishonest,
or vile, we shall reluctate seeing our fellow-worshippers
again, when the Sabbath revolves.
All love the praise of others, and desire their esteem;
and they therefore will endeavour to behave
so as to see their fellow-worshippers with
pleasure again. Joint prayers tend to solemnize
the soul; joint praises to enliven the affections;
and public instruction to enlighten the mind.
Nay, barely seeing each other together, after the
business, toils and dispersions of the week, tends
to soften and humanize the soul:—to promote
kindness and friendship, benevolence and morality:—to
make us ashamed of our follies and vices—fearful
of error—and to esteem and revere
Virtue. It nourishes moral sentiments and
keeps men from degenerating into an uncultivated
unsocial state. In the institution of public
worship, the supreme Being considers men as
being what they are, as being influenced by the
principles, we find they are, in our connexion
with the world. He treats them as moral agents
and social beings. And all the powers of
human nature and principles of society are compelled
to operate in favour of moral and divine
things. Public worship, therefore, tends to
make men sober and moral, pious and just:
good citizens and obedient subjects, faithful parents
and dutiful children, obliging neighbours
and useful members of the Community.—The
seasons of public worship are placed at a convenient
distance. Were the distance greater or less,
it would not be so well. Were the seasons of it
to return once in three days, multitudes would
not have time enough, to attend to their necessary
concerns—or to provide for their comfortable
subsistence. Were they to return only once
a month, or three or four times in a year—we
should forget our duty—be under disadvantages
about acquiring religious knowledge, or being
fitted for duty. One day, in seven, seems
to be a happy mean—a due proportion of time.
Six days we may attend to our secular pursuits
or callings. Every seventh is to be consecrated
to God, as a season of public devotion. And
the solemnities of public worship have a direct
and immediate tendency to impress the mind
with a sense of the reality and importance of divine
things, and to cherish and preserve a sense
of religion among mankind.—
A third consideration to convince us of the
happy tendency of public worship, is its adaptedness
to diffuse extensively religious knowledge.
That a just understanding of the holy scriptures,
and of the essential principles of the Gospel and
morality is of high importance, it is presumed
no one will dispute. For the soul to be without
knowledge is not good. We cannot be happy
without it. We cannot be saved without it.
It is the food of the mind; supports and invigorates.
And here, it ought to be remembered,
that such is the nature of the Christian Religion,
that it cannot flourish, or be even continued in
its purity, without knowledge. A high degree
of ignorance is incompatible with salvation.
Man is also exceedingly averse to the trouble and
pains of acquiring knowledge. He is stupid
and unwilling to attend to spiritual things. He
needs line upon line: instruction upon instruction.—Besides,
a very large proportion of the
children of men must of necessity labour for a
subsistence in the world. From the very state
and circumstances, in which they are placed, laborious
diligence is requisite. It is not optional
with them, whether to be industrious or not.
Necessity compels them. If they will not work,
they cannot live. And this is a wise ordering in
Providence. For industry is friendly to health
and Virtue. If the earth were to yield, spontaneously
all that man wants for his support, it
would not be so well for him. It is a blessing
then that he is obliged to be industrious. Idleness
is the inlet of every vice. If man be not necessarily
employed about what is useful and good,
he will employ himself about evil. Since then
so great a part of the human race are obliged to
be engaged in laborious employments, public
worship is a happy expedient to spread Christian
knowledge. Innumerable multitudes may be
instructed at one and the same time. The benefit
of a whole week of diligent study may be enjoyed
in one day by thousands. Public instructions,
in God’s house of prayer, are the easiest
way of communicating and diffusing knowledge.
The Christian Minister, we hence learn ought to
be able to teach—to be furnished with a high degree
of knowledge—to be a man of learning and
extensive science. An illiterate man, however
pious and good he may be, is totally unqualified
for sustaining the office, or discharging the duties,
of a Gospel-Minister.
A fourth argument to prove the beneficial
tendency of public worship is, that the duties or
exercises of it are well adapted to promote the
Salvation of men.—If any under the peculiar advantages
of the public stated worship of God finally
perish, it will be a dreadful reflection,
when they shall be forced to say, how have I hated
instruction and my heart despised reproof? And
have not obeyed the voice of my Teachers, nor inclined
mine ear to them that instructed me. I was
in almost all evil in the midst of the congregation
and Assembly.—Wisdom says unto all, of every
rank and condition, hear instruction, and be wise
and refuse it not. Blessed is the man that heareth me,
watching daily at my gates, waiting at the posts
of my doors. Blessed, indeed, are all who hear
the word of God and keep it;—who are constant
in attending upon, and who duly improve
sanctuary-opportunities and privileges; who never
fail, except when strict necessity or charity
may be pleaded, to appear in God’s house, and
exert themselves to have its duties of essential
service to them. Every part of divine service is
fitted to awaken serious consideration—to call
the mind off from vanity and folly—to represent all
vice and hypocrisy in an odious, and all Virtue
and duty in an amiable light. God and angels
are witnesses of the devotions of his worshipping
people. When we are before him, here in his
courts, his all-seeing eye is upon us. He records
in the book of his remembrance what is amiss or
insincere, and an account must at last be rendered
unto him of the hours we spend here, as well
as of all our thoughts, words, and deeds. This
is sufficient to compose the mind, to solemnize
the heart, and to render us attentive. We may
well exclaim with Jacob, how dreadful is this place!
this is none other than the house of God,
and this is the gate of heaven! We should all say
with Cornelius, now therefore are we all here
present before God to hear all things that are commanded
thee of God.
A fifth argument to evince the beneficial tendency
of public worship is, that it is calculated to
bring people to a friendly temper towards each
other, and to mutual love and forbearance. In
divine ordinances, the worshippers appear like
brethren. They ask for the same mercies. They
look to the same Mediator for a full pardon of
their manifold impieties. They profess to believe
the same truths, to need the same purifying grace
to restore unto their hearts the lost image of
God. They partake of the same ordinances.
Their voices are mingled in the same praises.
Can they, then, fall out by the way? Must they
not be mild and forgiving towards each other?
Can they refuse to practice condescension? They
all appear before a holy God—profess to hope for
the same salvation—and at last to enter into the
same kingdom of Glory.—
The sixth and last consideration to evince the
beneficial tendency of public worship is, that it
serves to train us up for the worship and employments
of the celestial kingdom. Pious worshippers
cannot but rejoice, to think that the institution
of public worship is, as it were, a concert
of prayer—that all Christians in past ages have
loved to engage in it, and left their testimony in
its favour by their constant attendance upon it.
They recorded their sweet experience of its
pleasure. And all sincere friends to the cause
of the Redeemer, over the Countries where the
Gospel is known, make conscience of assembling
together to honour God in public worship.
When we address ourselves to the various parts
of it, we are animated, we are consoled, with
the thought that we are not alone, but that all
God’s people are joining with us. How has my
heart been enlarged with this idea! But what is
the worship of God here on earth compared to
the heavenly! Here sin stains our best duties.
Imperfections cleave to all our warmest devotions.
Clouds of error obstruct the clear and full view
of truth. We know but in part, we prophesy
but in part. Our harps are hung on the willows.
A dead languor rests on all our religious
performances. But in heaven there will be no
cold hearts—no dissenting voices.—Perfect love
will animate all the worshippers in the realms of
eternal day. They are before the throne of
God, and serve him day and night in his temple.
Their joy is one. Their happiness is one.
And their worship is the perfection of ardour,
sublimity and purity.—How can we behold worshipping
Assemblies joined in prostrate adorations
before the throne of grace, and uniting their voices
in hallelujahs of praise to the Eternal King,
without having our thoughts led forward to that
delightful scene of heavenly worship, where mingled
choirs of angels and saints, whose number
is ten thousand times ten thousand, and thousands
of thousands, are continually saying with a loud
voice, worthy is the Lamb! blessing, and honour,
and glory, and power be unto him that sitteth upon
the throne. Do not the crouded Assemblies of
Christian worshippers bear some distant resemblance
to the Zion above?—Let it be our supreme
concern, to be fitted and trained up by the
humbler forms of devotion in the Church militant,
for the exalted services and work of the
Church triumphant.——Such are the happy effects
of stated public worship and instructions,
prayers and praises. “Prayers,” says a mahometan
writer, “are the pillars of Religion; and they
that forsake prayer, forsake Religion.”—The
public devotions of God’s house, how advantageous:
how useful: how beneficial in their tendency!—“To
thee, O devotion, we owe the
highest improvement of our nature, and much
of the enjoyment of our life. Thou art the support
of our virtue, and the rest of our souls in
this turbulent world. Thou composest the
thoughts. Thou calmest the passions. Thou
exaltest the heart. Thy communications, and
thine only are imparted to the low, no less than
to the high, to the poor as well as the rich. In
thy presence worldly distinctions cease; and under
thy influence worldly sorrows are forgotten.
Thou art the balm of the wounded mind. Thy
sanctuary is ever open to the miserable; inaccessible
only to the unrighteous and impure.
Thou beginnest on earth the temper of heaven.
In thee hosts of angels and blessed spirits eternally
rejoice.” So important is the duty of public
worship to the world and the interest of moral
Virtue, that we can hardly be too zealous in recommending
it, or exceed in our encomiums upon
it. For it is impossible a man should be good,
while he altogether omits the duties of Piety.
The neglect of them shews that we have no right
notions of God, no sense of his presence, no hearty
desires of his mercy, and no solid hope of his
favour.—
We will here, at the proper place to insert
the remark, and as a further proof and powerful
recommendation of the duty of public worship,
see what the views, and opinions, or feelings
and practice of the scripture-saints were in regard
to it. How the Apostle Paul viewed it, we learn
from the following direction of his. Not forsaking
the Assembling yourselves together as the manner
of some is, but exhorting one another. These
words teach us that there were, in the days of the
Apostles, and should be in all ages, Christian
Assemblies for the public worship of God and
mutual edification: and that it ever was, and
ever will continue to be the duty of all Christians
to frequent these Assemblies in obedience to
the command of God, to perpetuate and maintain
his worship in the world, and for the confirmation
of their faith, and their mutual edification
unto life eternal. To the Corinthian christians,
he says, In the name of our Lord Jesus Christ,
when ye are gathered together: He speaks of
their being convened for public worship, as their
stated custom. And in his salutation to them as
a Church, he mentions those that in every place
call upon the name of Jesus Christ. Unto the
Church of God which is at Corinth, to them that
are Sanctified in Christ Jesus, called to be saints,
with all that in every place call upon the name of
Jesus Christ our Lord. Those in every place that
call upon the name of our Lord Jesus Christ are all
worshipping Assemblies of Christians. Our Lord
himself promises, in a most tender and affecting
manner, his gracious notice, presence, and blessing
with ever so small a number of his worshipping
disciples or followers. For where two or
three are gathered together in my name, there am
I in the midst of them. His calling his followers
a church implies necessarily their assembling
statedly for worship and mutual edification. Public
worship directly honors Jesus Christ, and is a
most expressive way of owning him before men;
and denying it or neglecting it, is denying him and
being ashamed of him. He that denyeth me, and
is ashamed of me and my words before men, him will
I deny before my father which is in heaven and his
angels. The Psalms are full of expressions of
warm affection and attachment, as all know who
read them, to the courts of the Lord, to public
worship. All good men love the ways of Zion,
esteem and value exceedingly the word of God—the
house of God—the ordinances of God—the Sabbaths
of God.—Man never appears in so amiable
an attitude as when on his knees before his Maker.
The pleasure of engaging cordially in public
worship is noble. How often too does God
honor his worshipping Assemblies by his favorable
presence—by communicating his grace—mercy—peace,
and pardon to pious worshippers.
What delight! what joy! what sweet experience!
what comfort—what transport in joining “in
work and worship so divine.” As a specimen of
the esteem for the public worship of God, of delight
in it—of ardent desires after it—of the
profitableness of it—I have selected from the
Psalms, the following passages—How amiable are
thy Tabernacles, O Lord of hosts! my soul longeth,
yea, even fainteth for the Courts of the Lord.—Blessed
is the man whom thou chusest to approach
unto thee, that he may dwell in thy Courts. We
shall be satisfied with the goodness of thy house, even
of thy holy temple. My soul thirsteth for thee,
my flesh longeth for thee, to see thy power and glory
so as I have seen thee in the sanctuary. My soul
shall be satisfied with marrow and with fatness,
and my mouth shall praise thee with joyful lips.
For a day in thy courts is better than a thousand:
I had rather be a door-keeper in the house of my
God, than to dwell in the tents of wickedness.—One
thing have I desired of the Lord, that will I
seek after, that I may dwell in the house of the Lord
all the days of my life, to behold the beauty of the
Lord; and to enquire in his temple; for those that
be planted in the house of the Lord, shall flourish
in the courts of our God; they shall bring forth
fruit in old age, they shall be fat and flourishing.
Again—I was glad, when they said unto me, let
us go into the house of the Lord, whither the tribes
go up, the tribes of the Lord, unto the testimony of
Israel to give thanks unto the name of the Lord.
If I forget thee, O Jerusalem, let my right hand
forget her cunning. If I do not remember thee, let
my tongue cleave to the roof of my mouth, if I prefer
not Jerusalem to my chief joy.
I have now, my Hearers, largely argued the
duty and beneficial tendency of public worship.
Better reasons I cannot offer. More powerful
inducements to a constant attendance upon it,
unless real necessity may be pleaded, as your excuse,
cannot be laid before you, that are contained
in those considerations which prove its
beneficial tendency, above illustrated. If by
those you will not be convinced, and reformed,
if heretofore negligent of the duty, you must remain
unconvinced and unreformed. Divine power
and grace alone can awaken, convince, and
reform you. Remember, if you neglect or deny
public worship, you provoke God—you neglect
a plain duty—you set a bad example—you
dishonor Jesus Christ—you injure religion—you
disserve the cause of morality—you contribute
your proportion of influence to extirpate from
the earth the christian religion—and must be responsible
for all the evils you are the occasion of.
Let us all, then, make conscience of so plain and
so important a duty as public worship, that by it,
we may be trained up for the worship of heaven,
for there, they are before the throne of God
and serve him, day and night, in his temple.
The Ordinance of the Lord’s Supper not a human
invention, but a divine Institution.
MATTHEW xxvi. 26–31.
And as they were eating, Jesus took bread, and
blessed it, and brake it, and gave it to the disciples,
and said take, eat, this is my body.—And
he took the Cup and gave thanks, and gave it to
them, saying, drink ye all of it. For this is my
blood of the New Testament which is shed for
many for the remission of sin. But I say unto
you, I will not drink henceforth of this fruit of
the vine, until that day, when I drink it new
with you in my Father’s kingdom.—And when
they had sung an hymn, they went out into the
Mount of Olives.
It affords peculiar satisfaction to the thinking
mind, in attending any duty of Religion, to
be well assured that it hath either a divine
warrant, as thus saith the Lord, or is supported by the
clear light of Reason. If we make that a duty
which God hath not enjoined upon us, either
taught us by the light of nature, or the light of
Revelation, we are guilty of will-worship or superstition.
In this case, it may justly be said to
us, who hath required this at your hands:
bring no more vain oblations. To worship God
in a way not appointed in his word, or by rites
and ceremonies not authorised by him is to
presume to interfere with the kingly office of the
Saviour. He is king in his Church, and alone
had power to make laws and appoint ordinances
of worship. It is an infallible mark of an apostate
and antichristian Church to pretend to institute
sacraments or ordain modes of worship.
Our Lord, knowing the proneness of human nature
to err, and to adopt modes of worship of
their own, has left his people this needful warning
and excellent advice. But in vain they do
worship me, teaching for doctrines the commandments
of men. We reject, with abhorrence, all
human inventions or commandments in things
divine. We glory in being guided solely by
plain scripture, and not by the opinions or decrees
of any men—body of men, or venerable ecclesiastical
councils, however wise, or learned,
or pious. Superstition and impiety are two extremes,
in Religion, which ought to be shunned
with equal care. We are not to turn aside to
the right hand or to the left. While we anxiously
flee from superstition, we should tremble
lest we run to the opposite extreme of irreligion.
Excellent is the advice of the wise man on this
head. Put away from thee a froward mouth, and
perverse lips put far from thee. Let thine eyes
look right on, and let thine eyelids look straight before
thee. Ponder the path of thy feet, and let all
thy ways be established. Turn not to the right
hand nor to the left; remove thy foot from evil.
The right-hand errors of superstition, and the
left-hand errors of irreligion are to be avoided
with the utmost solicitude.
As worshipping God in more ways than he has
appointed, or in unauthorized ways is superstition;
so neglecting the ways and ordinances of worship,
which he hath most obviously appointed is
irreligion. If we refuse, under any pretence
whatever, to attend upon that, as duty, which
he hath most expressly commanded, and which
is altogether reasonable in itself, we are guilty
of impiety, or despising his authority, breaking
his laws, and rising up in rebellion against him;
and of course shall be dealt with accordingly.
For to retrench is no less criminal than to add.
We are as strictly prohibited from taking away
from, as adding to, the revealed will of God.
The conscientious mind, therefore, would wish
above all things to avoid both crimes, taking
from or adding to, going beyond or stopping short
of duty. To determine which crime of the two
is most heinous, is perhaps beyond our abilities.
It is enough for us to know that both are
very aggravated Sins, and to be avoided with the
utmost solicitude.
We should carefully and diligently worship
and serve the Lord our Maker, just as he has
commanded us, precisely, and not according to
any traditions of men, decrees of councils, uninspired
canons, or our own vain imaginations.
Religious and Gospel-worship and ordinances
should be kept, pure and entire, free from all
human mixtures and inventions. These are the
feelings and views which our Churches profess
to entertain—to walk by—and to hold. If in
any instances, or degree, we deviate from them,
we do it mistakenly—and unintentionally; and
therefore we trust, should this be the case, it will
not be imputed to us, as a wilful aberration from
the original purity and primitive glory of the
Gospel. We profess, and wish to take Christ’s
spiritual and heavenly Religion, just as he, and
his Apostles have delivered it to us, in the sacred
Volume.—And that we may all be fully
and perfectly satisfied, that while remembering
the bitter sufferings and agonies of our once crucified,
but now risen Redeemer in the sacrament
of his supper—in the elements of bread and wine,
we are only acting in pious obedience to a plain,
positive, and express command, as express
as any one can be, of our glorious high Priest,
the captain of our salvation.—It is proposed, in
the sequel, to—
I. Consider the original and actual institution
of the sacramental supper—
II. And—the nature of it, and who may rightfully
attend upon it.
I. We are to consider the original and actual
institution of the sacramental supper. It
may not be improper or unuseful, just to notice
here as we enter on this important subject, the
names, by which this Ordinance of the New
Testament dispensation, is commonly known.
I now, in the entry, call this ordinance, an
ordinance of the New Testament dispensation,
because I hope to be able, in the subsequent
reasonings, to prove it to be so, to
every mind that has candour, and discernment,
to see the force of arguments. It has
been differently denominated, in the Christian
Church, and by different communions of Christians.
It has been called the holy Sacrament—the
great Gospel feast—the Christian Passover—the
holy supper—the Eucharist—the Communion—and
the Lord’s supper. Among all these
appellations, that by which it most commonly
goes, among christians, is the Lord’s supper.
In each of these names, there is a peculiar significance
and propriety, as is justly observed in
those numerous discourses, which have been published
on this Gospel-ordinance. Pious and sensible
tracts have been published by learned men and
sound divines on the nature of this ordinance—the
qualifications of the worthy recipients—the
terms of admission to its blessed privileges—the
due preparation for attending upon it—the graces
to be exercised while attending it—the design
of it—and the temper and conduct which
become christians after rising from the holy table—as
well as the danger and sin of an unworthy
and irreverent approach to it.—There is, in holy
scripture, most obviously, sufficient reason for
these several names given to it. But we readily
concede, the word sacrament is not in the New-Testament-writings.
It signifies binding ourselves
to the Lord by covenant-vows and promises.
Whenever we participate of the sacrament
of the supper, we solemnly covenant, engage,
and promise visually to be the Lord’s;
to believe his truths, to be faithful in his service,
to perform the duties which he enjoins—and to
take him for our only Saviour.—
It may also, once for all, be here remarked,
that there are, among the various communions
of christians, some circumstances relating to this
Ordinance, which are not essential, but are left
to the convenience, prudence, and situation of
the followers of the Son of God. Such as the
frequency with which it ought to be celebrated;
the posture of the recipients;—the quantity of
the Elements to be taken;—and several other less
points, which indeed have caused much contention
among pious christians, to the disgrace both
of reason and religion. In all indifferent things,
it is folly to contend. It is no where said how
often the Lord’s Supper is to be solemnized—or
whether in the morning or evening of the Sabbath-worship—or
whether we shall sit—or stand—or
kneel while we partake of the symbols of
the body and blood of the Redeemer. These
circumstances are perfectly immaterial. And
how unhappy, that christians should ever interrupt
the harmony of churches on account of
them, or divide and separate from each other.
But about what trifles, mere nothing, will
men furiously quarrel! He who kneels at the
holy table is as acceptable a worshipper, as he
who sits or stands. God looks at the heart, and
not at the outward appearance. A composed,
decent, and respectful or reverential posture is
becoming, and is required. And as often, as
the body of the people, with whom we worship,
deem it expedient to solemnize the holy ordinance
of the supper, we should do it, even if
our private opinions should happen to be different.
All that Christian Churches are concerned
about, is that their Communion-days or Sacramental
seasons may not be too near each other,
or too far distant, lest the good effects, which
they are intended to accomplish, should be frustrated.
These observations are made to reconcile
unhappy differences in Churches—to prevent
needless disputes—and to promote among all
that love our Lord Jesus Christ, however distinguished
by name or distant in place, union—love—charity—condescension—and
mutual forbearance.
I hope the glorious day will soon arrive
when God’s people of the various denominations,
will make the most of their union, and the least
of their difference—and be in all essential
things, of one mind, of one way: and will lay
aside and be ashamed of their foolish attachment
to, and intemperate zeal for mere circumstantial
points, names, and forms. Happy are the persons
or the church that can divest themselves of
all party-views and prejudice—of all bigotry and
narrow notions, and embrace all pious people, of
whatever sect, in the arms of fraternal affection—loving
those most, who appear to have most of
the temper and holiness of the Gospel! Alas!
what mischief to the best of all causes, that of
Jesus of Nazareth, hath bigotry done in every
age, and every land, where his name has been
known!
But the principle design of the present discourse
is to prove, from scripture, the reality of
such an ordinance, as we call the sacrament
of the supper. Is there, then, such an ordinance,
in the Christian Church, to be observed
by all the followers and disciples of our Lord, in
every age and country? If there be not, we are,
in our attendance upon it, justly chargeable with
adopting human inventions and corruptions.
Consequently are guilty of will-worship or superstition.
We go beyond what is required of
us. We cannot, of course, hope, upon reasonable
grounds, for the divine acceptance and approbation.
For God is never honored by, or
pleased with our religious observances, however
seemingly devout or pious we may be, when we
presume to offer him, either what he hath not required
of us by plain instructions of his own
word, or made known to us by the dictates of
reason: or when we offer it in the way, which
he hath not required. We are to admit as articles
of faith all that he hath enjoined, and only
what he hath enjoined, and no more. In our
practice, as professed christians, we are to do
precisely as he hath commanded us. To believe
as he tells us, and to do as he bids us, is the chief
of religion. As professed followers of the Redeemer
of the world, we are to walk in all the ordinances
and commandments of the Lord blameless.
On the subject of positive duties we are to
be guided, in our inquiries, altogether by the
revealed will of him, who appoints them.
Laying aside all prepossessions from education,
tradition, or other sources, let us candidly
and critically enquire, whether Jesus Christ
did not, in the most positive and express
manner, institute the sacrament of his supper, or
a solemn commemoration of his passion and death
by partaking of bread and wine set apart to be
emblems of his body and blood. And it is not
possible for any language to be plainer or easier
to be comprehended, than the passage of scripture
chosen for our present meditation. In it we
have an account, concise, but full, of the original
appointment. We have, in it, the history of
the first Christian sacrament ever attended upon.
The Jewish Passover is done away expressly,
by him whom it typified, and who alone had authority
to change or abrogate the whole Jewish
system. He says, in so many words, that he abolishes
it, and would never more attend it. He
says, he sets up another and new ordinance, in
its room, to be continued in his Gospel kingdom.
He himself dispenses the Elements after
consecrating them by prayer. His disciples partook
of them. All the circumstances are minutely
set down. Nay, he ordained, as king of
Zion, as head over all things to his Church,
that the commemoration of him, by material
bread and wine, should be statedly observed
to the end of the world, in his Church, for the
important purposes of honouring him as a Saviour,
and preserving warm in the heart, and perpetuating
the memory of his sufferings, his dying
love and rich grace. I will explain and illustrate
this history of the institution of the Lord’s supper,
in the following manner, and principally
in the words of an approved expositor.
At the close of the paschal supper before the
table was cleared, Jesus to show that he was
thereby typified as the lamb of God who was to
be sacrificed for us, took in his hand such bread
as was in common use, and having set it apart
for sacred service, by thanksgiving and prayer,
he brake it and distributed it among his disciples,
saying take eat; for I appoint this sacramental
bread to be henceforth eaten as the memorial of
my body’s being broken for your redemption by
my sufferings and death; in like manner as the
eating of the paschal Lamb was appointed to be
a memorial for the preservation of Israel from the
destroying angel, and of their deliverance out of
Egypt.——After the same manner he likewise
took the cup of such wine in his hand as they had
at the paschal supper, and setting this apart by
thanksgiving and prayer to sacramental use, delivered
it to his disciples, saying to every one of
them, drink of this: for I appoint this sacramental
wine to be henceforth drunk by all my disciples
as the representation and memorial of my blood’s
being shed for the confirmation of the new covenant,
and purchasing of all its blessings; and
particularly for the forgiveness of the sins of vast
multitudes, not of the Jews only, but of the
Gentiles, also, even of all that by faith receive
the atonement.——
But I tell you that from this time forward I
have done with drinking the juice of the grape
in commemoration of Israel’s deliverance, and
will have that Ordinance continued no longer
than till the things it typified shall be fulfilled by
a more glorious redemption in the Gospel-kingdom,
which will take place after my resurrection,
and will call for a new use of wine in the
commemorative Ordinance which I have now instituted.——And
when at the close they had
sung an hymn or song of praise suited to the occasion,
Christ knowing that the time of his being
betrayed was just coming on, would not stay
to be apprehended in the house, lest he should
bring the Master of it, into trouble, nor in Jerusalem,
lest he should occasion public tumults and
outrages, but retired with his disciples to the
Mount of Olives. Here is a minute and circumstantial
account given us by the Evangelist Matthew,
of the abrogation of the Jewish ordinance
of the Passover, and the institution of the
Christian Ordinance of the Lord’s supper. It
is a plain and particular account, as much so, as
can well be conceived. And of all the four Evangelists,
it is often observed, Matthew is the
most circumstantial and particular in giving us
the memoirs of our blessed Lord’s life, discourses
and conduct. St. Mark and St. Luke rehearse
to us, in the same words, as nearly as
may be, the original institution of the ordinance
of the Supper, and the abolition of the
paschal Supper, and of the continuance of the
former in the room of the latter. The Evangelist
Mark’s account is this. And as they did eat
Jesus took bread and blessed and break it and gave
to them and said, take eat this is my body.—And he
took the cup, and when he had given thanks, he
gave it to them, and they all drank of it. And he
said unto them this is the blood of the new Testament
which is shed for many. Verily I say unto you, I will
drink no more of the fruit of the Vine until that day
that I drink it new in the kingdom of God. And
when they had sung an hymn, they went out into the
Mount of Olives. St. Luke’s account is of an
exactly similar tenor, though the order be a little
different. Saying with desire have I desired
to eat this passover with you before I suffer. For
I say unto you I will not any more, eat thereof, until
it be fulfilled in the kingdom of God. And he took
the cup and gave thanks and said, Take this and
divide it among yourselves. For I say unto you, I
will not drink of the fruit of the Vine until the kingdom
of God shall come. And he took bread, and
gave thanks, and brake it and gave unto them saying,
This is my body which is given for you: this
do in remembrance of me. Likewise also the cup after
supper, saying this cup is the new Testament in
my blood which is shed for you. No words can
be more particular. All the three Evangelists
exactly agree in their account. There is indeed
a wonderful harmony in this, as in all their other
accounts of the birth, life, doctrines, institutions,
sufferings, and death of the son of God.
They vary so much as is a full proof that they
did not transcribe from each other—or pen their
Gospels by previous concert:—and they harmonize
so completely as to satisfy all candid minds,
that they gave a true, and not a false or fictitious
history. All these three Evangelists tell us that
Jesus Christ, directly and expressly, abolished
the ordinance of the Passover. And that
he also in the Gospel-kingdom, or his Church,
would have bread and wine used as an ordinance
commemorative of his broken body and shed
blood. He was very formal, as well as solemn
and particular in this. He told his disciples
what the bread was a sign or symbol of—his body
broken: and what the cup was the sign or
emblem of—his blood shed for the remission of
sin.—All reasonable people will agree that his
disciples, who were present and heard him, and
partook of the consecrated bread and wine, understood
him perfectly. But how did they understand
him? If they did not comprehend his
meaning, it was because he did not utter himself
intelligibly, or they had not common capacities
to take up his meaning.—How they understood
him, their conduct explains to all who
have eyes to see, and ears to hear. Did they ever
more after this attend the paschal Ordinance,
which had been so dear to the Jewish Church,
from the day of its institution?—Did they not
on the first day of the week, the Lord’s day, attend
public worship, and solemnize the Lord’s
Supper? They did. What did they do this for,
if their Lord and Master had not ordered them
to do it? Dared they, of their own accord, undertake
to appoint an ordinance of worship?
Their actions speak louder than words can do.
In the Acts of the Apostles, we are told xx.
Chapter—7. that the disciples and believers solemnized
the ordinance of the Lord’s supper—on
the Lord’s-day—the day of his resurrection,
the first day of the week. And upon the first
day of the week when the disciples came together to
break bread Paul, preached unto them. This could
not be common breaking of bread. No person,
in his senses, can imagine the Apostles went about
from house to house to do this. It could
be no other, therefore, than the sacramental breaking
of bread. It was on the first day of the
week—the Christian Sabbath, or Lord’s day.
They met for public worship. Paul preached to
them. They had likewise public prayers. They
assembled as we do, and as the Christian world
ever since have done, on the Christian Sabbath
to preach, to pray, and to solemnize the holy
Ordinance of the Supper.—A still more minute
account is given us of the various parts of pubic
worship observed in the Apostolic days—ii.
Chapter—41 and 42 verses—They gladly received the
word, and were baptized, and continued steadfast
in the Apostle’s doctrine and fellowship—and in
breaking of bread and in prayers. They were
steadfast. They gladly received the word—took
a pleasure in hearing it—in being where it was
preached. The ordinance of water-baptism was
administered to them. The ordinance of the
Lord’s Supper was celebrated and prayers were
attended. They—that is, all the professed believers
in Jesus Christ continued steadfast in the
Apostle’s doctrine and fellowship.——It is then a
fact incontrovertible, that in the primitive days
of Christianity, the disciples all attended the divine
ordinances of baptism and the Lord’s supper—public
worship and prayers, on the first
day of the week.
To put the matter beyond all doubt, we will
see what St. Paul’s view of it was. He was the
chief of the Apostles. An immediate revelation
was given to him, and he was a wonderful and
most successful instrument of spreading the glory
of the Gospel—and by whom also a very considerable
part of the New Testament was penned.—In
his first Letter to the Church at Corinth, he
gives us a very particular account of the original
institution of the ordinance of the Lord’s
supper—and expressly informs us that it is to
be perpetuated in the christian Church till the
end of the world—that is all christians are by it,
to show forth the death of Christ till he come—come
to judge the world, and to render to every
man according to his deeds.—xi. Chapter—23–27—For
I have received of the Lord, that
which also I delivered unto you, that the Lord Jesus,
the same night in which he was betrayed, took
bread: and when he had given thanks, he brake
it, and said, Take, eat: this is my body, which
is broken for you: this do in remembrance of me.
After the same manner also, he took the cup when
he had supped, saying this cup is the new Testament
in my blood: this do ye as oft as ye drink it, in
remembrance of me. For as often as ye eat this
bread, and drink this cup, ye do show the
Lord’s death till he come. That this is not common
daily eating and drinking to support life—to
satisfy hunger and thirst is evident to every
person, who makes use of his reason in things
of religion. Could the Apostle speak as he does,
if he meant no more than our common meals?
If he meant only common eating and drinking,
must he not be insane to speak as he does? Is
common eating and drinking a remembrance of
Christ’s sufferings and death? If we eat and
drink, at our common meals, without a pious
and thankful heart, are we guilty of the body
and blood of the Lord? Is our common eating
and drinking, if not done in a holy manner,
eating and drinking damnation to ourselves—not
discerning the Lord’s body? Are we to wait,
in partaking common nourishment, till we
have examined ourselves? But let a man examine
himself, and so let him eat of that bread,
and drink of that cup. The Apostle severely
reproves the converts at Corinth for an unworthy,
disorderly partaking of the Lord’s Supper,
when they assembled for that purpose. He calls
the ordinance, the Lord’s Supper. When ye
come together into one place, this is not to eat the
Lord’s Supper. What the Lord’s Supper is,
we know as well as we know the meaning of any
word ever used: as well as we know what
the Lord’s prayer means. The Lord’s Supper is
not every meal or any partaking of any food,
but a Supper that is particularly so—eminently
so. If I were to call every prayer the
Lord’s prayer—and every meal I made—or food
I received, the Lord’s Supper, I should justly be
looked upon, either as a wilful perverter of scripture,
or insane.——
Further, the Apostle calls the ordinance
now under consideration—the Communion—and
partaking of it—setting at the Table of the Lord,
the cup—the cup of the Lord. The cup of blessing
which we bless, is it not the communion of the
blood of Christ. The bread which we break, is it
not the communion of the body of Christ. 1. Cor.
x. 16. Again, verse 21. Ye cannot drink the
cup of the Lord and the cup of devils; ye cannot
be partakers of the Lord’s table, and the table of
devils. We may also observe, that the abolition
of the Jewish passover, and institution of the ordinance
of the holy Sacrament of bread and
wine, in the room of it, is plainly intimated,
when the Apostle calls Christ our Passover sacrificed
for us—and directs us to keep the feast, alluding
to the paschal feast, in a sincere manner.
For even Christ our passover is sacrificed for us.
Therefore let us keep the feast, not with old leaven,
neither with the leaven of malice and wickedness,
but with the unleavened bread of sincerity and truth.
It is most easy and natural to understand this, of
the Gospel-feast of the sacramental supper—and
that this comes in the room, of the Jewish passover.
This is the way in which it is generally
and justly understood. Christians, in general,
and all denominations, have from this and other
very plain passages of scripture, been of the opinion,
that the Lord’s Supper as a holy ordinance
succeeds the ordinance of the Passover.
There were two stated or fixed ordinances in the
Jewish church, Circumcision and the Passover.
There are two, in the Christian church, Baptism
and the Lord’s Supper. The latter, no
doubt, came in place of the former. At least
this hath been the common belief; and it will
not be given up with out very solid reasons.—None,
generally satisfactory, have ever yet been
alledged, and it is presumed never will.——To
evade the force of the above reasonings and plain
scripture, it has been said, all that is contained
in scripture relative to the sacramental supper,
is only allegory—mere metaphor—and that the
Apostle John speaks of a spiritual supper in the
soul. That he describes the regeneration of the
soul, by Christ’s coming into it, and the sweet
pleasures of internal religion, by his supping in
the soul, in the following words, is granted.—And
the language being highly figurative
and metaphorical, is just and beautiful is also
allowed. Behold I stand at the door and knock;
if any man hear my voice, and open the door, I will
come into him, and sup with him and he with me.
The spiritual supping of Christ in the regenerated
soul, or his imparting to it, divine consolations,
no more proves that there is no ordinance
of the Lord’s Supper, to be a standing ordinance
in the Church, to the end of the world, than
the first verse in the book of Genesis proves it.
It doth not refer to it, so much as in the remotest
degree. Before a person can bring himself
to believe in such a strange perversion of scripture,
he must have resolved that he will understand
nothing, according to what is in truth.
What will not man do, to get clear of plain
truth! How will he twist and pervert the plainest
words!——
It hath also been alledged, that our divine Lord,
directed his disciples to wash one another’s feet as
a token of humility—John xiii.—from the 4th
to 15th verse. There is no word, in this whole
transaction, that can possibly denote that washing
of the feet was to be a standing ordinance in the
New Testament-dispensation.—Most plainly doth
Christ tell them, that what he had done was only
an example of humility, or significant way to teach
them this important Virtue. It was an outward
action calculated to impress their minds with a
sense of the duty of being meek—humble—condescending—and
forbearing. So they understood
it—for they never practised it as an ordinance.
We have a right to say they did not, because,
we are no where told of their observing it
as a divine ordinance. So Christians have, in
general, understood it.—One very small handful
of pretended followers of Christ have understood
it differently—and observed it as a Christian
rite. But admitting it to be an ordinance to
be observed in Christ’s Church, it doth not disprove
the other ordinances.——Upon the whole,
we may as well deny any duty as the ordinance
of the Lord’s Supper. We may with as good reason
affirm that all the scripture is mystery, and
none of it capable of being understood, as to affirm
that what it says relative to the institution
of the Lord’s Supper as a standing ordinance to
be continued in his Church to the end of the
world, his second coming to judgment, is only
mere metaphor—allegory, or figurative language.—But
it is one thing to show malice against
God’s special ordinances, and another to disprove
them. All who reject, despise, and deny
them, cannot, with any consistency, pretend to
receive the word of God, as the only rule of faith
and practice.
Having reviewed the scripture account of the
Institution of the Lord’s Supper, as a standing ordinance,
in the Christian Church, to be continued
to the end of the world.—We shall, as was
proposed, examine
II. Very briefly into its nature, and enquire who
may rightly attend upon it.—God is infinitely
wise, in all that he requires of us, as duty. He never
did require, or enjoin upon man what was inconsistent
with his wisdom or goodness, or when
complied with, would be of no benefit to him.
The ordinances of the gospel are spiritual in
their meaning, and highly subservient to the
purposes of fervent piety.—And the ordinance
of the Supper, is an ordinance wherein by giving
and receiving sensible signs, we show forth the
death of Christ till he come to judge the world
at the last day. By visible signs, it represents
to us the body and blood of the Saviour. The
material emblems, the bread and wine, convey
to us, or signify spiritual things; and are designed
to impress the mind, with the liveliest ideas
of the dreadful sufferings of the son of God, of
his blood shed, and body broken for us, by the
aid of our external senses, our eyes and taste.—By
these Elements, as they are termed, we behold
him crucified afresh:—as groaning on
Calvary:—as expiring on the Cross:—as rising
from the dead:—as bursting asunder the cords
of death:—as ascending up into heaven:—as
sitting at the right hand of God:—as an all-willing
and all-powerful Saviour. Our eyes see it,
in the sensible signs. May our hearts realize it!
The duty of remembering our Redeemer, in the
memorials of his dying love, is most reasonable.
We consist of body and soul, and in this ordinance,
the apprehensions and devotions of the
latter, are aided by the senses of the former. This
is treating human nature as being what it is.
Had we no body, or were we unembodied spirits
this ordinance would be absurd.——
It may be here pertinently added, God has
had his sacramental institutions in every age of
the world—even, before the fall of man. In
a state of innocence, before the Apostacy, the
tree of life was the Sacrament, or standing sign
by which Adam was to be confirmed, if he had
maintained his integrity.—The Rain-bow, a natural
phænomenon, was expressly appointed by
God, as a sacramental sign, by which his covenant
with Noah was ratified, and in which he
promised that the world should not, a second time,
perish with water.—In the Jewish dispensation,
the Passover and circumcision were two noted
sacramental institutions, by which God’s covenant
of grace, was confirmed.—And in the last,
best, and most perfect dispensation of all, the
Gospel, are two most plain and important Sacraments,
Baptism and the Lord’s Supper.
In all these instances, the wisdom, goodness,
condescension and grace of the Supreme Being
are remarkably manifested. He considers what
we are, weak and frail Creatures. He treats us
as being what we are, imperfect Creatures; and
hath, in the sacraments, appointed outward signs
to assist us in conceiving rightly of divine things,
and to move and affect the heart.
2dly. The nature of the ordinance of the supper
is a commemoration of the sufferings of a
dying Redeemer. This is sufficiently proved by
the very words of the blessed Jesus in the original
institution and distribution of the Elements.
This do in remembrance of me. He, as
our passover, is sacrificed for us. We are then
to remember him, principally, as dying for us:—as
bearing our sins in his own body on the
tree:—as our propitiatory sacrifice:—as our
righteousness. This needs no other proof, than
the very words used in the distribution of the
outward signs. This is my body which is broken
for you:—broken with an inconceivable weight
and variety of sufferings.—So again, This Cup
is the new Testament in my blood which is shed for
you: shed for you—a ratification of the new
covenant, which is the meaning of the word
Testament here.—Who can hear the divine Jesus—who
can see him holding out life and glory,
in these appointed signs, saying eat, O friends,
and drink ye all of it, without being melted into
love, gratitude, and a cordial compliance!—The
sacramental supper, then, is a memorial of his
dying love, bleeding piety, and wonderful grace.—By
it, as the Apostle expresses himself, we
show his death till he come—till he come to
visit our guilty world as the final judge. As a
dying friend he gives us this memorial of his
love. He knew that we, in this wicked world,
and amid its concerns and temptations, should
be apt to forget him in the riches of his grace
and bitterness of his death. Accordingly that
the manner of his death, and magnitude and variety
of his sufferings might never be effaced from
the mind, the same night in which he was betrayed,
he instituted this precious Ordinance,
and bid all his followers, to remember him in
it, with all the weight of his divine authority,
and affection of ardent friendship.——And can
we forget thee, O suffering Immanuel! Whom
should we remember, if we forget thee!—Can
our cold hearts be unmoved at those things,
which thou didst undergo for us!—Can any pretend
to be thy disciples, deceiving mortals, and
still exert themselves to persuade others not to
remember thee, in thy dying command!
3dly, The sacramental supper is a Communion-Ordinance.
The cup of blessing which we
bless, is it not the communion of the blood of Christ?
The bread which we break, is it not the communion
of the body of Christ? For we being many are one
bread and one body, for we are all partakers of that
one bread. This ordinance from these words is
often called, by way of eminence, the Communion;
and it has been celebrated ever since the
days of Christ, as a standing ordinance, in every
Country, where the Gospel hath been enjoyed
by all denominations of Christians, except some
deniers of all outward ordinances. Serious and
enlightened Christians have always highly valued
it. They have always loved it. They always
deemed it a blessed privilege to remember
their dear, departed Lord in his own appointed
emblems. And while attending upon this great
Christian solemnity, the Communion-Table, we
commune with one another—with our Father
who is in heaven—and with the Redeemer of a
fallen world.—As brethren we sit at the same table,
commemorate the same suffering Lord, participate
in the same rich provision. This shows
our union in all essential doctrines, our charity;
that in the things of God and Religion we have
one heart, one Lord, one hope, one faith, one
baptism, one God and Father of all, and that we
acknowledge one another as fellow-Christians.
We stand, as it were, at the foot of the Cross,
beholding the awful sufferings of our Lord, and
professedly rest all our hope on his merits and
precious blood, our hope of pardon, hope of
peace, hope of acceptance with a holy God, and
hope of eternal blessedness in heaven.—We also
commune, by the divine spirit, with God himself.
A spiritual intercourse, at the Sacred Gospel-Passover,
is maintained between him and his
pious people. He communicates, by the influence
of his holy spirit, his love to them; and
they pour out their hearts, desires, and prayers
before him, and to him. He draws near to
them, in mercy, and in the tokens of his favour.
They draw near to him in duty. Hence he is
said to dwell in them. He smiles upon them
through the Son of his love. He owns them in
the covenant of grace. He pities them in all
their sorrows. He comforts them with his own
consolations. He establishes them in the truth
and right way. They are, in fine, seated at
his own table—a Father’s board, upon the best
provision.—What a high privilege! What a
sublime felicity!—
And who may rightfully attend upon, and
enjoy this divine Ordinance? The answer is, all
Christ’s disciples. His professed followers who
believe in him, and obey his precepts. All are
bound to honor the God of ordinances. He
alone can make them profitable and savingly
beneficial. Without him, they will be inefficacious.—And
to have a right to approach them, we
must profess the religion of the Gospel, must
admit all its essential doctrines. And behave
and conduct accordingly. Do this in remembrance
of me is the absolute command. And
we are to remember a dying Redeemer, as his
friends, as his followers. All, therefore, who
have a disposition to live a life and piety and Virtue,
to perform the duties thereof, and to walk
in the fear of the Lord all their days, may, and
ought to approach the holy ordinances of the
Gospel.—
In the review of what hath been offered, we
infer the indispensible duty of partaking in divine
Ordinances. It is as much our duty, as
professed Christians, to remember the sufferings
of the Lord Jesus Christ to atone for sin, in his
own appointed way, as it is to practice the moral
virtues of compassion, honesty, or truth. A
positive duty is absolutely binding. When it is
made known to us, we may not neglect it any
more than a moral duty: though moral duties
may be more important, and be not to give place
to positive: for God will have mercy and not sacrifice.
If both, as both are obligatory, cannot be
complied with, under certain given circumstances,
the moral claims the precedency. All, therefore,
are obligated to prepare themselves to wait on
God, and to honor him in his own institutions.
None can excuse themselves. And what is required
on their part hath now been concisely stated.
Again, from our subject we see how exactly
we follow Christ in the way, in which we attend
upon the Sacramental Supper. We profess to
follow him altogether, and to make nothing essential,
which he doth not make essential. Every
communicant is left to his own opinion and
free liberty to stand, or sit, or kneel, as he conceives
is the will of his divine Lord. As our
professed aim is to honor God, and Jesus Christ,
we endeavour to make the revealed will of our
Lord, in this Ordinance, our rule. Did he set
apart the sacramental bread by prayer, so do we.
Did he do the same as to the Cup, so do we.
Did he close all by an hymn of praise, so do we.
We close the solemnity by a well adapted religious
song of praise to God and the Saviour.—
We infer, further, from what hath been said,
how painful to the real lover of Virtue and piety
it is to reflect that this divine Ordinance, upon
which we have been discoursing, should be so
much disregarded, as it is, among those who call
themselves Christians. Some profane it. Some
deprecate and speak evil of it, and of all divine
institutions even the christian Sabbath and Christian
worship. Some cast off prayer, and maliciously
and impiously reproach all christian duty.
In this Country, it is with difficulty, that many
who, in the judgement of Charity, are Christians,
can be persuaded to honor God in his special
ordinances. How melancholy the idea!—But
what is of all the most affecting is, that there
should be so many open enemies to that very
Redeemer, who died on purpose to save man,
lost man! For he came to seek and save that
which was lost. His sceptical scoffers, will not
have him to reign over them. Such should remember
the observation of the wise man respecting
the Deity’s treatment of scorners. Surely
he scorneth the scorners: but he giveth grace
unto the lowly.—Those who deny Jesus Christ in
his word, in his worship, and in his ordinances,
and will not have him to save them from sin and
misery, will never have any salvation at all. If
ye believe not, says our Lord, that I am he, the
promised Messiah, ye shall die in your sins.
To conclude all—In the above discourse,
I have endeavoured to plead the honor of the
only Saviour in his holy ordinance:—I have enquired
what saith the scripture, not what men
have said, or Councils decreed. If in any thing
I have misapprehended, or misrepresented divine
truth, I hope it may be forgiven me by a
gracious God; and that all my sins may be washed
out, as to their guilt, in the precious blood
of that Jesus, whose Religion I solemnly believe
to be divine, and on whom I am entirely willing,
after the most deliberate examination of his celestial
pretensions, to risk my eternal felicity.
Baptism by water not a piece of Superstition,
but appointed by Jesus Christ.
MATTHEW xxviii.—and this part of the 19 verse.
Baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost.
Every true friend of Christ and his Religion
mourns over every departure from
the duties he enjoined, the doctrines which he
taught, and the Ordinances which he appointed.
The more sincere and cordial his friendship, the
more dear to him, will be the duties, the doctrines
and the institutions of his divine Lord and
Master.
We should be exceedingly solicitous, then, to
abide in the doctrines of Christ, to preserve Gospel-ordinances
in their purity; avoiding carefully
all human additions, supplements, and traditions;
adhering to the original primitive simplicity
of Gospel-worship and order; rejecting all
that Christ rejects; holding to all, to which he
holds; hoping all from him; and keeping from
whatever contradicts his doctrines. All the appointments
of the Savour are to be highly esteemed,
and diligently observed by his professed
people. And one of these, is the Ordinance of
Baptism by water, to be a standing ordinance in
the Church to the end of the world; of the clear
and express institution of which it is now proposed
to lay before the audience, a plain and faithful
account from scripture; being in the enquiry
wholly directed and guided by what Christ and
his Apostles have left us, have said, and practised
respecting it.
So far, my hearers, as I know my own heart,
I would cheerfully give up any thing, which I
could not find duly supported in scripture understood
in its plain and natural sense, and not perverted
by ignorance and wilful misrepresentation.—That
the ordinance of water-baptism has been
greatly abused and perverted, is readily acknowledged.
Different denominations of professing
christians, have entertained different opinions about
its nature, as well as the subject and mode.
But different opinions and different practices do
not disprove the reality of the ordinance, or its utility
as a christian privilege. They are however
a full proof of the weakness, prejudice, and imperfection
of human nature. If we must relinquish
all that has been perverted and abused in
religion, or disputed and differently understood,
we shall have nothing left. We must, as many
have done, commence infidels. For there is no
article either of religion or morals but has been
disputed, perverted and differently understood.
I hope for a patient and candid hearing of the
arguments, which shall be alledged to prove that
baptism by water or christian baptism is not a
piece of superstition, but appointed by Jesus
Christ.—I would attempt humbly to enquire,
what is the mind or will of God, as revealed in
the holy scriptures, concerning christian baptism.
I have taken all proper pains to search them, looking
to the Father of lights for his guidance and
spiritual illumination—to weigh and compare
what they affirm, and to examine the original
language. I hope, by divine grace, to be preserved
from all error in opinion, and intemperance
of words, or harsh and uncharitable expressions,
being fully persuaded, that the wrath of
man worketh not the righteousness of God.——
The words chosen, as the subject of present
meditation, make a part of that great Commission,
which our Lord after his resurrection and
before his ascension to his Father and our Father,
to his God and our God, gave to his Eleven Disciples
or first Ministers. The whole Commission
runs thus, Go ye therefore and teach all nations,
baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost, teaching them to
observe all things whatsoever I have commanded you.
And, lo! I am with you always even unto the End
of the world. To remove all possible doubt, if
any could remain, of his authority to ordain and
commission them, he informs them, that all power
was given unto him, in heaven and on earth:
power to do every thing in his church, and even
to render the whole system of nature obedient
to him. He appointed the time and place,
when and where the eleven disciples were to meet
him in order to be invested with the commission
to preach his Gospel, to gather and organize
churches, and to admit converts to the Sacrament
of baptism. Then the eleven disciples went
away into Galilee, into a mountain where Jesus,
had appointed them. And when they saw him, they
worshipped him, but some doubted. And Jesus
came and spake unto them saying, all power is given
unto me in heaven and in earth.
1st. The first argument that there is such
an ordinance as water-baptism to be administered to
all, who are the professed people of God, to be
continued to the end of the world, is taken from
the very words of the text: baptizing them in
the name of the Father, and of the Son, and of the
Holy Ghost. In the original, it is into; which
however altereth not in the least the meaning of
the passage. To baptize in and into the name of
the sacred three is precisely one and the same
thing. And the word, baptize, as all the learned
know, is applying water in some way or other
to the subject, as will be proved in its proper
place. And in the commission which our Lord,
just before his ascension into heaven, in a very
formal and solemn manner, gave to his Apostles,
the Eleven Disciples, we should naturally expect,
if any where, as the most fit time and place,
on account of the institution of the ordinance of
baptism, as an initiatory or introductory ordinance
in his Gospel kingdom or New Testament-dispensation.
Accordingly the very thing is
done; the ordinance is instituted in as plain,
and as clear, and as precise a manner as words
can state. The very particular form of words is
given. That precise form which Jesus Christ
would have us use, and which the christian world,
in all its various ages and different communions,
have ever since used. For the sacraments or ordinances
of the Gospel are positive institutions;
and in all positive institutions the observers are
wholly confined to the declared will and form of
the institutor. They are neither to go beyond
or fall short of it. They can do neither, without
offending the institutor. In the appointment
of christian baptism our Lord hath then prescribed
the very form of words to be used. The
Sacrament of baptism has a most important
meaning, and by an outward sensible sign, exhibits
to us divine truth, or one of the foundation-doctrines
of the whole system of christianity.
And outward signs are a most affecting way of
teaching mankind spiritual doctrines. By these,
as well as by words, doth God, in his infinite
wisdom, teach us. It discovers a particularly base
and disingenuous mind to object against any of the
ways in which it may please him to teach us, sinful
and guilty creatures. Christian baptism teaches
us, in a most striking and affecting manner, by
an outward rite, the absolute need of our
being washed by regeneration:—that we are defiled
with sin, in our natures, and cannot be saved
unless this defilement be done away by the
purifying efficacy of grace. To apply water to
the subject, whether infant or adult, whether by
immersion or sprinkling, in the name of the father,
and of the son, and of the holy Ghost, is to
signify our belief in the one true God, distinguished,
as now stated; our subjection to him;
and our adherence to whatever is revealed by
him. For to baptize in the name, or into the
name of another is openly to denote our following
him, belonging to him—our subjection to
him, to his will and cause. Thus, when the Apostle
Paul thanks God that he had baptized but
few: when the Corinthian converts were so divided
about Preachers who ministered to
them, he assigns this reason, not that the ordinance
was unnecessary or unprofitable, or not
divinely appointed, but lest any should say he baptized
in his own name or into his own name, which
must mean that he was to be their head; and
they wholly devoted to him as followers. To
baptize, therefore, into, or in the name of the
Father, and of the Son, and of the holy Ghost,
is to denote an entire consecration to the Trinity,
to the love, fear, and service of God, and a
full renunciation of all other Religions—of all Idols,
and the vanities of the world—that we
take God, for our God and portion, Jesus Christ
for our only Redeemer, and the holy Ghost for
our sanctifier. By Christian baptism we signify
our duty to be God’s, and to declare it to all the
world; we declare in a more solemn manner
than words can do, that we need the washing of
regeneration—and that we are defiled in our nature
by sin. All Christians should see that they
understand the nature, use, and intention of
baptism. And how reasonable, that by some
outward rite, our need of being sanctified, should
be exhibited!—When, therefore, we call the
sacrament of baptism, a positive Ordinance, we
do not mean that it has no moral uses, or is not
beneficial in Religion, or reasonable: we only
mean that it is an Ordinance which we should
not have known, or been obliged to attend upon,
except it had been expressly appointed by the
Author of the Christian dispensation, who has
the sole and exclusive right to legislate in his own
kingdom, and to appoint what ordinances of
worship he pleases. He is king in his Church.
Referring to the Messiah, and to his kingly office,
Jehovah says, Yet have I set my king upon my holy
hill of Zion.—
As to the mere circumstances of the Ordinance
of baptism; these are left to the convenience
and discretion of those who use it. And the disputes
which have been carried on respecting
these, between different Christian denominations,
have been a disservice to Religion and Charity;
have perplexed honest and serious minds very
often; and opened the mouths of gain-sayers to
object.——
Let it be particularly remembered here, that
we do not substitute baptism by water, however
dispensed, whether by sprinkling or immersion,
in the room of regeneration. Some of the Christian
Fathers used the words, regeneration and baptism,
as similar in signification, though at the
same time, they by no means excluded the doctrine
of a renovation of nature; or meant to be
understood that the application of the Element
of water, in the baptismal Sacrament, was the
actual scripture-new-birth. Some few Christians,
have supposed that baptism rightly administered
is the scripture-regeneration. Those who do,
are few in number, and are considered by other
Christians, as exalting the ordinance of baptism
above its proper place, and taking the sign for
the thing signified. Those, in general, who practise
water-baptism, hold to the new-birth or regeneration
of the soul as much, and as strongly,
as if they never practised infant or adult baptism.
We proceed in the argument—and ask, is it
not strange, indeed, that Christ should be so particular
in directing his Ministers to the end of
the world, his Apostles, and in them, all faithful
Ministers, to baptize into the name of the Father
and of the son and of the holy Ghost, all who
were brought over to his religion, or who embraced
his Gospel, if he intended there should be
no baptismal Ordinance in his Church? They
were to teach and to baptize. Go teach all nations,
baptizing them. The word teach here signifies
to disciple them, or bring them over to the
Gospel. And to baptize them is to apply water
in the name of the father, son, and holy Ghost to
the individuals, who should be induced, through
the preaching of the Apostles, to become Christ’s
disciples. He promises to be with them, while
engaged in their sacred work, teaching and baptizing,
two different acts entirely, even unto the
end of the world. Here is a plain scripture-account
of the actual institution of the sacrament
of baptism, or christian baptism, by whom to be
dispensed, and to whom;—and how long to be
continued. It is to be dispensed by Christ’s
ministers, or regularly authorized Teachers; the
subjects to whom it is to be administered are all
who professedly become disciples of the Redeemer,
or embrace his Gospel, including, as we believe,
their infant offspring; and it is to be continued
to the end of the world. No words can
be more explicit and full than these. If these
can be explained away, by sophistry and art, any
may, that could be used. If these be perverted,
we must despair of finding any which are incapable
of perversion. To say that to teach and to
baptize are one and the same thing, is to deny
the natural and obvious sense of the words—to
make our Lord guilty of a silly tautology—an
unmeaning repetition—is contrary to the whole
current of scripture. For it never, in one single
instance, uses the word baptize for teaching. And
the word baptize no more signifies teaching,
than it does meekness or humility, or faith, or
repentance. None can adopt such an absurd
idea, except they be predetermined to deny every
thing in the Gospel which makes against their
favorite system.—On the other hand, all who
are willing to receive Christ’s Institutions, and
doctrines, or religion as delivered in his own
word, will never want a full proof to support
them in holding to the ordinance of Christian
baptism, as long as this text now under consideration,
is found in scripture.
2dly, A further scripture-proof of the institution
of Christian Baptism is from the Evangelist
Mark xvi.—15, 16 compared with our text.
He is giving us an account of the very same Commission
as the Evangelist Matthew, but is not so
full and particular. And he said unto them, go ye,
into all the world, and preach the Gospel to every
Creature, every person who will hear you wherever
you may, under divine direction, travel.
He that believeth and is baptized, shall be saved;
but he that believeth not shall be damned. This
Commission is certainly to the following effect.—“I
ordain and send you my chosen disciples and
Ministers to spread the Gospel, by your preaching,
far and wide the world over, without any
distinction of Jew and Gentile, and to dispense the
Sacrament of baptism, as a standing ordinance
in my kingdom, and as highly necessary, as you
have hitherto practised it, under my direction
and by my order, while I exercised my personal
Ministry; he that believeth on me and receiveth
baptism shall be saved.” I argue thus, baptism
is of high importance, and a divinely instituted
ordinance, or it would not have been mentioned
in this order or connexion, he that believeth
and is baptized shall be saved. Why baptized, if
not needed, or a divine ordinance? Was our
Lord ignorant of what he said; or did he use
words which cannot be understood; or did he
mean to deceive us? of one or the other he was
guilty, if he intended his followers, to the end
of the world, should not be baptized with water.
For baptism here must mean the application
of the element of water to the subject, and
not the sanctifying, regenerating, or miraculous
power of the holy Ghost, because it is put after
believing. But none, all must admit, do believe
to the saving of the soul, but regenerated and
sanctified ones. And that water-baptism is not
in Christ’s religion as necessary as faith, is plain
from the last clause of the verse, but he that
believeth not shall be damned. It is not said he that
believeth not and is not baptized shall be damned.
For many may believe, and have no opportunity,
however desirous, to receive baptism.
And such as are not in Providence allowed to
have opportunity to receive it, in a Gospel-way,
are not therefore shut out of the kingdom of glory.—Besides,
it is a circumstance on this subject
of no small weight, and merits a particular remembrance,
that Christ invested his eleven disciples
or Apostles with this commission to carry
the glad tidings of peace and Salvation, and
in them, his true ministers, round the world, and
to dispense the ordinance of baptism to all meet
subjects, just before his Ascension into heaven.
It was one of his very last acts in our world.
And they could not possibly help understanding
him to mean water-baptism, in their Commission,
for during the whole term of his personal Ministry,
they had practised administering it, as an ordinance,
to all who professed to be convinced
that Christ was the promised Messiah and who
followed him.—
3dly. Therefore, a third proof, from scripture,
of the institution of water-baptism, as a special
ordinance or sacrament in Christ’s kingdom,
or spiritual religion, is that his disciples, after he
had entered upon his public Ministry, statedly
practised it. This must be a satisfactory proof
to all, who are willing to follow Christ and his
Apostles, and not to set up a religion of their
own making. Deluded and visionary men have
often undertaken to make schemes of religion
of their own. What daring impiety!—That
Christ’s chosen disciples or Apostles, during his
public Ministry on earth, practiced water baptism
the Evangelist John tells us. John iii. 22.
After these things, came Jesus and his disciples into
the land of Judea, and there, he tarried with
them and baptized. iv. 1, 2, 3. When therefore
the Lord knew, how the pharisees had heard that
Jesus made and baptized more disciples than
John; though Jesus himself baptized not, but his
disciples, he left Judea, and departed again into
Galilee. Making disciples and baptizing them
were two entirely different acts. To make disciples
was to teach them his doctrines, and to persuade
them to embrace his religion. To baptize
them was to apply water to them, as an ordinance
or sacramental sign. Baptizing these professed
followers of Christ was the application of
water to them, as a sign, or symbol, whether by
immersion or sprinkling, is not now material to
enquire, and not the renewing of the holy Ghost.
In the first cited passage, it is said, Jesus baptized.
In the last, it is said, he himself baptized not,
but his disciples. There is no manner of difficulty
in reconciling these two different accounts.
For Christ is said, and with the most evident
propriety, to do, what he ordered and directed
his twelve Apostles to do. They were only his
organs; and as his teachers, they did nothing
but by his order and direction.
Had our Lord no design in this? He had
now been some time on his public Ministry. He
had begun the promulgation of his Gospel-kingdom,
the new religion, which he came into the
world to erect. He had collected many followers.
And his Apostles baptized them all.
The words are, made and baptized disciples.
All that were made disciples, the necessary inference
is, were baptized. It follows, then, that
every one that was made a disciple, was baptized,
without one exception. There was but one
way of practice. All or none were baptized.
These chosen Ministers of Christ did not venture,
of their own heads, in imitation of John the baptist,
to administer baptism. Neither did the son
of God commit an error. He was perfect: a
teacher come from God, both impeccable and
infallible. As people, in various parts, where
he and his disciples travelled to preach, hearkened
to him and owned him, as the true Messiah
and Saviour, the disciples were bidden to baptize
them.—How did they baptize them? Doubtless
as professed followers of Jesus of Nazareth.
The form of words made use of, is not recorded;
neither is it of any importance that it should be,
at this time; because Christ intended to prescribe
the very form, at the proper time, just
before he ascended into heaven.—Did Christ allow
his disciples to baptize, accidentally, or undesignedly,
or by mistake, or merely because his
forerunner John did? Can any one believe this,
who has his intellectual powers underanged, or
any honourable thoughts of his Saviour? Nay,
would not this be to blaspheme the son of God?
All he did, in his public Ministry, and as an infallible
Teacher, was of design.—Or again, did he
admit his Apostles to baptize all who professed to
believe in him, to gratify the caprice, humours,
and prejudices of the people? Did the glorious
and divine Jesus act from such base and low motives?
Did he make these whims and prejudices
the rule of his public conduct as Messiah?
Dare we bring in against him, such a false and
groundless charge?——We come, therefore, to
this conclusion, that we only follow him, when
we administer water-baptism to all, who profess
their faith in him and love and obedience; or
to visible believers; the promise being to them,
and their seed. And in things of religion we
are safe, and only safe, when we most strictly follow
him.——
4thly. The fourth argument to prove from
scripture the institution of water-baptism to
be a standing ordinance, is taken from John iii. 5.
compared to the 26 verse of the same chapter.
Jesus answered, verily, verily, I say unto
thee, except a man be born of water, and of the
spirit, he cannot enter into the kingdom of heaven.
Why, is being born of water, mentioned here?
It is to no end; was it merely a word of course,
to fill up a sentence? This was an important evening
conference, of which these words are a part,
with Nicodemus, a ruler in Israel, on the very
nature of that new dispensation of religion, which
Jesus was opening as the teacher come from God,
called the kingdom of heaven or kingdom of God.
Regeneration or the new-birth is mentioned verse
3. as indispensably necessary; in this 5th verse
water to be used, in a certain way, is made a
term of entrance into the kingdom of heaven or
Gospel-church; that is, we must be born of water
as well as of the spirit in order to be regular
members of his church. Water, in the ordinance
of baptism, denotes the need of purifying
grace. To be born of water may very well,
without any unnatural force, mean baptism. As
if Christ had told this ruler, in Israel, you must
be renewed in your soul, and baptized with water,
in order to be entitled to the blessings of my
kingdom, or to be a regular member of the Gospel-church.
Expositors generally suppose that
baptism by water is implied in this passage. If
Christ intended to have no ordinance of this sort,
in his church, why did he point to water in the
way he does?—Some, indeed, suppose that the
ordinance of baptism is not meant here, but that
to be born of water and of the spirit, is to be born
of the spirit, which purifies and cleanses from
the filth of sin, like water.—In the 26th verse
we read thus: And they came unto John; and
said unto him, Rabbi, he that was with thee beyond
Jordan, to whom thou bearest witness. The same
baptizeth, and all men come unto him. He baptized
by his disciples. They dispensed the ordinance
for him, by his order, and authority.—Immense
multitudes were baptized. The text
says all men came unto him; that is, multitudes,
and multitudes from all parts of the land. And
they who professed to receive him as the Saviour
and Son of God were baptized. The same baptizeth,
and all men come unto him.——
5thly. The fifth argument, is taken from those
numerous passages of scripture, where baptismal
water in the name of Christ, or no doubt, in
the name of the Sacred Three, is said to be
used. There are in the New Testament, we
readily own, several instances, in which the baptism
of the holy ghost is mentioned; all of which,
one excepted, mean his miraculous influence. And
it is to be carefully remembered that when the
words baptize and baptism denote either the sanctifying
grace, or miraculous gifts of the spirit,
they are used not in their natural or literal, but
in a figurative and metaphorical sense. These
instances I will carefully recite. Once baptism
is used by Christ to represent his sufferings, especially
on the Cross; Luke xii. 40, and Mat.
xx. 22. There are but three, or at most four
instances where baptism and baptize mean evidently
or necessarily the sanctifying grace or miraculous
powers of the holy ghost. Matt. iii. 11,
compared with Mark, i. 8, compared with Luke,
iii. 16, compared with Acts, i. 5, and xi. 16.
These texts all refer to one and the same thing.
And most evidently intend the miraculous gifts of
the holy ghost. Christ’s baptizing with the holy
Ghost and with fire necessarily means his giving
the miraculous powers of his spirit, as is fully proved
by comparing Acts, i. 5, with the first sixteen
verses of the second chapter. In these passages,
in the Evangelists, there is a pointed and
marked distinction between John’s baptizing with
water, and Christ’s baptizing with the holy ghost,
of giving the miraculous powers thereof. They
are entirely different. But Christ’s baptizing
with the holy Ghost and with fire, does not
mean the sanctifying grace, but the extraordinary gifts
of the holy Ghost, as now proved from Acts i. 5,
and ii. 1–16. Christ’s baptizing with the
holy Ghost and with fire, or imparting the miraculous
powers thereof, is essentially different
from John’s baptism; but it neither proves, nor
disproves the ordinance of baptizing by water as a
standing ordinance, to be continued in his church,
to the end of the world. It hath no reference to
such a thing, more or less. What kind of logic
must that man have who reasons thus; Christ’s
baptizing with the holy Ghost is altogether different
from John’s baptism of water unto repentance,
and therefore he never intended to have
any ordinance of water-baptism in his dispensation
of religion, or in the Gospel-church? A
man who can suppose this to be just reasoning,
or any kind of reasoning, must be disordered in
his mental capacities. There is but one instance,
where being baptized by the spirit can
mean being regenerated by his divine influence.
And that is 1 Cor. xii. 13. In describing christian
graces and exercises, allusions to baptism
by water are many times made, which is
an argument in favour of it, and not against
it, as will be illustrated, in its proper place.
The word translated baptize with its derivatives,
in the Old Testament, is the common word used
for applications of water, in some form, to the subject.
In the New-Testament the words, baptism
and baptize, with their derivatives, or compounds,
borrowed and brought down from the Old Testament,
are used about sixty times; and must
necessarily mean the application of water, in
some way, to the subject, except in the four instances
and their parallel places, now recited.
I have endeavoured from the original to make
the selection with diligence and care. We
know that the first, original, and natural signification
of the word, baptism or baptize is, as well
as we do know, or can know the sense of any
word, in any language. And that the first, plain,
original signification of the word, baptize, and its
derivatives, is the application of water, in some
form, to the subject, all the learned know:—and
to them I appeal, as the only proper judges, in
this case: though unlearned men may see how
it is used, in the New-Testament, to their full
satisfaction in the sequel. Whenever the word
is applied to denote either the sufferings of
Christ, or the sanctifying grace, or the extraordinary
and miraculous powers of the holy Ghost, I
affirm from scripture, it is used in a figurative
and metaphorical sense. To reject the plain
common meaning of a word, in nearly fifty instances
out of sixty, and to insist on the metaphorical
sense, for the sake of expunging from
Christianity, a plain ordinance, is having
recourse to a strange expedient to establish a
point.—And whether it be not a gross perversion
of scripture, and contrary to all the rules of
a fair and candid construction, is left for all to
judge, who have eyes to see, or ears to hear.—We
will now attend to those texts, numerous
indeed, which directly or impliedly speak of baptism
by water, as a standing ordinance in the spiritual
religion of Jesus Christ, according to Apostolic
practice. Rom. vi. 4. We are buried with
him by baptism. Ephe. iv. 5. One baptism. Col.
ii. 12. Buried with him in baptism. Heb. vi. 2.
Doctrine of Baptisms. 1. Pet. iii. 21. Baptism
doth now save us. Acts. ii. 38. Be baptized every
one of you. Every one of you. 41 verse,
They that gladly received his word were baptized.
viii. 12. They were baptized both men and women.
No distinction of sex as in circumcision.
13 verse, Simon believed and was baptized.
16 verse, Only they were baptized in the
name of Jesus. 36 verse, Here is water, what
doth hinder me to be baptized? 38 verse, And he
baptized him. ix. 8. Saul received sight, and
arose and was baptized. x. 47. Can any forbid
that these should not be baptized? 48 verse, Peter
commanded them to be baptized. Commanded.
xvi. 15. Lydia was baptized and her
household. 33 verse, The Jailor was baptized,
he and all his straitway. xviii. 8. Many of
the Corinthians believed, and were baptized. xix. 5.
And when they heard this, they were baptized.
xxii. 16. Arise and be baptized, and wash away
thy sins. Rom. vi. 8. Were baptized into Jesus.
1. Cor. i. 16. I baptized the household of
Stephanas. x. 2. And were all baptized unto
Moses in the cloud. xv. 29. Else what shall
they do, that are baptized for the dead? Gal. iii. 27.
As many as have been baptized. These
are some of the principal places in the New-Testament,
where baptism and baptize are used: and
they all, mean the ordinance of water baptism,
or allude to the use of it, as a standing ordinance.
How numerous are these texts, more so than any
one, at first view, would have imagined. How
unhappy is our Lot, if against all these, and
plain are the most of them, as words can be, we
are to believe Jesus Christ never intended to
have the sacrament of water-baptism administered,
as a standing ordinance, in his Church! So considerable
a portion of the New-Testament occupied
in giving us a plain account of this sacrament
deserves notice. Could reason wish for
more? With a beautiful display of divine wisdom,
in so fully and so particularly stating the
matter, as if, on purpose, to cut off all the cavils
and objections of gainsayers—as if, on purpose,
to prevent any from denying, rejecting, or
explaining away the Ordinance.—It seems
utterly unaccountable how a denial of it, can
consist with a serious belief that the scriptures are
from God, or the only rule of Christian faith and
practice.
Baptism by water not a piece of Superstition, but
appointed by Jesus Christ.
MATTHEW xxviii.—and this part of the 19 verse.
Baptizing them in the name of the Father, and of
the Son, and of the holy Ghost.
I proceed, in this discourse, to lay before
the audience a plain account, from scripture,
of the Sacrament of Baptism as an ordinance to
be observed, in Christ’s Church, or the Gospel-kingdom,
to the end of the world. This, it will
be acknowledged, is a very important and interesting
subject. For if there be no such sacrament
too long have we, and the christian world, of
the various Communions, practised upon it. If
there be, we ought to see the scripture-proof of
it, and observe it, as we are directed. If it be a
human invention or tradition, only a piece of
superstition, the sooner the discovery is made the
better.—
We finished the former discourse, in taking a
concise survey of the numerous texts, which
speak of the administration of baptism as an ordinance,
in Christ’s house, the Church of the living
God; or which allude to it, as an established
Apostolic practice.—
6th. During our Lord’s personal Ministry,
which lasted as is generally supposed about three
years and an half, his own chosen disciples, the
twelve, administered water-baptism to all who
embraced, or professed to embrace him, as the
promised Messiah. It appears to have been the
common practice of initiating them into his
kingdom by baptizing them with water, as the
appointed token or visible sign of their being his
professed followers. We must necessarily conclude
that our blessed Saviour ordered his disciples,
during his public Ministry, to administer
baptism by water to his professed followers, and
gave them the form of words to be used. And
that there was likewise a complete uniformity in
their practice, we must necessarily conclude; because
we never, in any of the four Gospels of
Matthew, Mark, Luke, and John, find that our
Lord reproved them for baptizing converts to his
Religion, as the introduction, or intimated to
them, in the remotest manner, his disapprobation:
or spoke any where against baptism as administered
by his harbinger, John the baptist,
as if it were a piece of superstition—or an empty
form: but he received it himself, which is at
least a presumptive argument, that water-baptism
was to be an ordinance in his religion; for John
came to prepare the way of the Lord, in all respects,
and to dispose people in their minds, to
receive the Christian System; but if there were
to be no christian baptism, how could John’s
baptizing unto repentance be from heaven or a
preparation for the introduction of the Gospel-System?
If Jesus Christ designed to have no
such ordinance, to be a standing ordinance, in
his Church, to the end of the world, we should
have had, we rationally suppose, some direct or
implied hint at least of his dislike of baptizing
with water. For when he gave his eleven disciples,
and virtually, in them, all his true Ministers,
the commission in the text, go teach all nations,
baptizing them, in the name of the Father—and
of the Son, and of the holy Ghost, they could
not understand him, but as instituting and appointing
the ordinance of water-baptism. As
they had been universally, during his public
Ministry, in the practice of it, if he had intended
to have the practise discontinued, he would have
told them so:—he would have forbid them to
continue it, and told them it was an idle ceremony—a
perfectly useless and insignificant rite—no better
than old Jewish fables—and wholly unbecoming
the nature of his own spiritual religion. But
there is not a word of this. On the other hand
he, in the most solemn manner possible, commanded
them to go and baptize all that should
embrace his religion, professedly, throughout
the world. And after being endowed with power
from on high, on the day of Pentecost, or baptized
with the holy Ghost, that is, invested with his
miraculous gifts, they continued to dispense the
ordinance of water-baptism, as they had done
before. As they gathered and organized Churches
over the world, and preached Christ and
him crucified, they dispensed water-baptism to all
their converts, not one excepted, that we hear
of, or know of: and so careful were they about
this matter that they even baptized some of
John’s disciples over again. In the progress of
their labours, they gathered an immense number
of churches in Asia, in Europe, in Africa, in all
parts of the then known world. And they were
uniform in their practice. All the churches were
formed doubtless upon the same model. They
did not practise baptism in some instances, or omit
it in others. They administered it to all, as
the standing introductory ordinance. They did
this, as long as it pleased the great head of the
church to employ them in his work. They had
with them, when they did thus practise, the promised
comforter: That holy spirit who was to assist
them—to inspire them—to secure them from all
error in doctrine or discipline—to lead them into
all truth: to be an infallible guide to them.
All these are facts. And all, who believe the
holy scriptures, cannot help knowing them to be
facts. I appeal to them as facts. I have proved
them to be facts, in the large number of texts
cited under the last argument. With an irresistible
evidence, then, doth it appear, that water-baptism
was the stated universal practice of the
Apostles. The union of the Apostles, in the
practice, will be particularly noticed and enlarged
upon, under another head of proof.—Now,
what can be said against baptism by water, as an
appointment of Jesus Christ, and not a piece of
superstition? Is any truth—is any duty—is any
point of christianity more substantially proved,
more clearly revealed?—So plain is this matter
that it cannot, one would imagine, be contested.
However to get rid of the argument and of the
ordinance, it is said the Apostles, it is true, did
practise it; but did administer it in ignorance—as
uninformed and erring men—in weakness,
and condescension to the wicked humours of
their hearers:—but all along told them it was
unnecessary and unprofitable—no Gospel-ordinance—but
weak and beggarly elements—rudiments
of the world—an abrogated rite—an abolished
institution—old things that must pass away.—Strange
indeed! Alas, did the Apostles
practise this ordinance in ignorance, and to gratify
prejudice in their converts? They acted, then,
very wickedly. For they have herein set an example
to all the christian world, in every age,
and land. For all the various communions have
followed their practice, for more than Seventeen
centuries, though differing about the modes and
circumstances of it. If, then, we be in an error,
we have been led into it by Christ and his Apostles,
by following them in administering baptism
as an ordinance, in his spiritual religion. For
his kingdom is not of this world, it is a spiritual
and heavenly kingdom. Are we not safer in
following the Apostles, as inspired guides, in
doctrine, and worship, and ordinances, than in
listening to such as tell us they were weak and
ignorant men?—But be pleased, to consider a
moment, my hearers,——Who can believe that,
under the baptism of the holy Ghost, his miraculous
inspiring influence, the Apostles would
have practised water-baptism universally, if it
had not been the mind and will of Jesus Christ,
that there should be such an ordinance, in his
religion?
7thly. It may tend to corroborate the proof
that there is such an ordinance to be observed in
the church of God, that it was the common received
opinion, in the times of John the baptist,
that the promised Messiah, the great Saviour of
Man, would practise baptism by water in his ministry
and kingdom. The people objected against
John’s baptism, because he declared that he was
not the Christ, John i. 25. Why baptizest
thou, if thou be not the Christ? This question
most obviously and clearly implies that it was expected
that Christ, the promised Messiah, would
have baptism by water, statedly practised, in his
kingdom or dispensation. Why baptizeth thou,
if thou be not the Christ? As many as if they had
said, you take too much upon you, in your baptizing:
you assume one of the offices of the Messiah.
We expect he will have baptism, in his
kingdom, as an initiation, or introductory ordinance,
representing our need of renovation.—The
Jews might be mistaken in their ideas of the
expected Messiah, in this, as in other respects.—What
is now mentioned is only to show what the
common expectation was. And that common
belief must have had something to be grounded
upon.—
8thly. Another consideration of no inconsiderable
importance to prove, that baptism by
water, was to be a stated ordinance, in the New-Testament-dispensation,
is taken from those passages
of scripture, which do not directly, but impliedly
assert, or allude to water-baptism, as a
stated ordinance or practice, in the Apostolic
and primitive Church. Titus iii. 15. Not by
works of righteousness, which we have done, but
according to his mercy, he saved us by the washing
of regeneration and renewing of the holy Ghost.
Paul is here guilty of a needless repetition, or else
he intends two different things, by the washing of
regeneration and renewing of the holy Ghost. By
the first, most Commentators and learned men,
suppose he must intend baptism by water as a
sign of the renewing of the holy Ghost. The original
word translated washing of regeneration is
the laver of regeneration—alluding to the laver
or vessel to wash in, in the Jewish tabernacle and
temple. We must be baptized, then, as well as
renewed. The Apostle here speaks, indeed, most
honourably of baptism, if he intend it, at all, as
doubtless he doth.—Ephe. v. 26. That he
might sanctify it, that is, the Church, having cleansed
it by the washing of water, by the word. Christian
baptism is generally supposed to be alluded
to, in this passage, as one thing implied in being
cleansed, in being regular and proper members
of Christ’s Church. Romans, vi. 4. We are
buried with him by baptism. How absurd would
such an expression be, if there were no ordinance
of baptism statedly administered!—It would be
unintelligible to the Christians at Rome. What
does the beloved Apostle mean? they would naturally
say: We know of no such ordinance as
baptism. He must have forgotten himself, or
he would not speak of our being buried with
Christ in baptism.—We have a similar allusion
to the ordinance of baptism in Col. ii. 12. Buried
with him, that is Christ, in baptism. If Christ
would have no baptism, as a stated ordinance,
how improper all such allusions to it. This
scripture applies to all Christians, in all ages and
parts of the world, who have the Gospel. But
what instruction doth it contain in such allusions,
if there be no ordinance of baptism?—More
texts of this kind might be easily added, but these
are enough as a specimen. If not of themselves
a sufficient proof of the point before us, still they
confirm the other arguments already adduced.—
9thly. It may, with much force be added
here, as a convincing and satisfactory proof of
the Institution of baptism by water, as a standing
ordinance, in the Gospel dispensation, that the
Apostles were unanimous in the administration
of it, as an appointment of their Lord and Master.
They absolutely knew his mind and will. They
were with him so long, that it is impossible that
they should be ignorant of his will. When he
told them to baptize, they perfectly knew what
he meant. They all practised baptism as a divine
appointment. They baptised all their converts,
without one exception, that we find on
sacred record. Their command was, be baptized
every one of you in the name of Jesus Christ
for the remission of Sins; and ye shall receive the
gift of the holy Ghost. These were about three
thousand, being all pricked to the heart by Peter’s
Sermon, on the day of Pentecost. Now
when they heard this they were pricked in their
hearts, or convinced of Sin and savingly wrought
upon, no doubt. And they said unto Peter and
the rest of the Apostles, for they were all together,
the Eleven, see Chap. ii. 1. Men and brethren,
what shall we do?—Then Peter said unto them,
repent and be baptized every one of you. This
is a command from all the Apostles; for Peter
spake in the name of the rest. They were all
of one opinion on the subject; and this was but
a few days after they received the commission to
baptize all that should believe—go teach all nations,
baptizing them. They never differed about
the necessity of baptism. But were perfectly united
in their practice. No one of them ever
made any objection to the need of the ordinance,
because Christ’s Religion was a spiritual Religion.
Nay, they positively commanded their
converts to receive the ordinance. Acts x. 48.
And he commanded them to be baptized in the
name of the Lord Jesus, using, beyond all reasonable
doubt, the very form of words prescribed in
the original institution. Here were both Jews
and Gentiles, and one as well as the other, were
commanded to be baptized. Now is it possible
for any candid person, exercising his reason and
reflecting powers, and not determined to support,
at all events, a pre-conceived opinion, to
suppose all the Apostles, in all parts of the
world, among Jews and Gentiles, in all the
Churches gathered by them, would unitedly,
without one scruple, or one objector or objection,
go into the practice of baptizing with water, if
not an institution of their Lord, designed to be
perpetuated, in his Gospel-kingdom, to the end
of the world?—The Gentile converts, who were
thousands of miles from Jerusalem and Judea,
and where there were no Jews, were baptized,
as well as Jewish converts. There could be no
reason drawn from condescension or indulgence
to prejudices, in their case, whatever there
might be, in the case of Jewish converts.—
The arguments in support of the divine rite
of baptism, as a Gospel-ordinance, would admit
of much more illustration and enlargement—but
I pursue the point no further, trusting that
the attentive and reflecting hearer hath received
full and entire satisfaction from the proofs already
offered.
After contemplating the scripture-proofs of
the ordinance of baptism, as a standing ordinance
in the religion of Jesus Christ, it may not
be a mere waste of time, to consider, in a concise
manner, what hath been objected against it.
Plainly as it is instituted, it has nevertheless
been denied.—This, together with the Lord’s
Supper, hath been classed with the old abrogated
Jewish rites and ceremonies, and exploded
with them as wholly unworthy the regards of
christians, and disgraceful to the spiritual nature
of Christ’s religion. The texts of scripture,
which inform us of the abolition of Jewish rites—meats
and drinks—or carnal ordinances, have
been applied to the Gospel-ordinances. The argument
is this, the Apostles tell us no Jewish ordinances
are binding on us, but are all abrogated,
therefore there are no christian ordinances
binding on us. This all must see, who can exercise
any reason, is no argument at all. And
no man who uses it, can believe it to be any argument.
The passages of scripture which declare
the abolition of the Jewish ordinances are
Col. ii. 14, to the 23 verse—Rom. xiv. 1, to
the 17 verse. And in several other places the
same thing is affirmed. These places refer only
to the Jewish rites and ordinances, and the
abolition of them. Any one may see this, who
will attend to them. To apply them to the christian
ordinance of baptism and the Lord’s Supper,
is not only unfair and unjust, but a horrible perversion
of scripture. It cannot be done ignorantly;
for any one who can read, and who is
capable of perverting such passages, must know
better.——
Again:—The abuses of the ordinance of baptism,
and the disputes about it, are alledged as
valid objections against there being any such ordinance
to be observed in the Gospel-kingdom.
We lament that it ever hath been abused or perverted:
and that there have been so many controversies
about its nature, and the subject and
mode. But this is no kind of argument against
its being a divine ordinance. For can a truth—a
duty—or a doctrine of religion be named,
which hath not been denied, or perverted, or abused?——
Another objection against the holy ordinances
of the New-Testament, baptism and the Lord’s
Supper, is taken from our Lord’s washing His
disciples’ feet—Paul’s circumcising Timothy—St.
James directing that the sick be anointed with oil—and
the decrees of the first Apostolic council
met at Jerusalem.—These several instances of
conduct are recorded John xiii. 4—to the 12,
Acts xvi. 1—to the 4—xv. 29—and James
v. 14. The objection from these things, against
the two standing sacraments or ordinances of the
Gospel, baptism and the Lord’s Supper, is very
easily obviated. Our Lord’s washing the feet of
his disciples is described as an extraordinary instance
of humility, and is a representation of the
cleansing efficacy of his blood soon to be shed by
wicked hands—calculated to teach us to love one
another—to be meek—ready to do any kind office
when needful, though mean—and that we
should not assume any Lordship or dominion over
one another’s consciences. And at the close,
he expressly tells them he had set them a pattern
of meekness and condescension, and not ordained
an institution to be observed in his church to
the end of the world. There is a material and
essential difference between setting a pattern of a
virtue or giving a remarkable display of it, and
solemnly appointing a holy Ordinance. We cannot
argue from the one to the other.—We are to follow
the Redeemer, in all his doctrines and ordinances,
but not to perform the same extraordinary
personal actions—any more than to imitate
him in his exterior manner, air, and habit.—As
to Paul’s circumcising Timothy, there was a
very plain reason for it. It was necessary for his
reception, at that time, among the Jews. The
ordinance of circumcision was not then declared
to be abolished. When the time had come,
when there was to be an open declaration of its
abolition, no one of the Apostles practised it,
upon their converts. Moreover, Timothy was
circumcised as born of a Jew, and not as a christian
convert. As a convert to christianity he was
baptized, as of Jewish lineage he was circumcised.
And St. Paul’s example to us, in this is,
to exercise condescension, forbearance, and humility.
As to the anointing the sick in the name
of the Lord, James v. 14, it was an appointment
for the miraculous cure of such, Mark vi. 13.
But since those extraordinary gifts are ceased,
as being no longer necessary for the confirmation
of the Gospel, our faith in the common
course of things has no warrant for using that
ceremony; much less doth what is here said about
it, give any countenance to the Papist’s
Sacrament of extreme Unction which they administer
not for the recovery of the sick, but for a
pretended purgation from the sins of those that
are in the very article of death, or past hope of
recovery.
As to the decrees of the famous Apostolic
council met at Jerusalem, they were adapted to
the then existing case and circumstances of the
Gentile converts, and not of perpetual obligation
in Christ’s kingdom, except one article of a moral
nature, abstinence from fornication. The others
are not described as binding on all Christians.
There is nothing, in the result of that council,
which can possibly signify that the practice of
Christians, in all ages, should be conformed
thereto. It was wholly adapted to the then state
of the Gentile Converts.——Thus it most manifestly
appears that these instances of actions above
cited and commented upon, are not binding
on Christians, in the common ages of the
Church; and were never intended to be;—nor
can any argument or objection be raised from
them, of the least weight or plausibility, against
the two plain, express, and positive Institutions
of the Gospel, to be observed, in all ages,
to the end of the world, baptism and the Lord’s
Supper.——
We will now make some improvement of
what hath been said.—And what are the great
and special uses or purposes of this Ordinance?
Some affirm that it is a vain and unprofitable ordinance.
Let us enquire, is it so then indeed?
Did Jesus Christ impose on his church a rite useless
and absurd?—The profit of it, however, appears
to be great every way. But were we convinced,
that he had actually appointed it, we
ought to observe it, even if we could not discern
any moral uses, or religious benefit resulting
from it—trusting in his love, faithfulness,
wisdom, and goodness.—It is of great use and
importance as it teaches us, in a striking and
affecting manner, our defilement and pollution
by sin, one of the foundation-doctrines of
the Christian Religion. It teaches us this more
affectingly than words can do.—It is a clear and
lively emblem of the need of the renewing of the
holy Ghost. Baptismal water points out the
need of a spiritual baptism—or that we must be
cleansed from sin by grace divine, and a Saviour’s
atoning blood.—The very form of words prescribed
by our Lord, and always used, teach us
where all our hope, our love, our trust, our dependence
for salvation must center, in the Father,
and the son, and the holy Ghost—a triune God.
Baptismal water, as a visible sign, represents our
need of having all our sins, as to their guilt,
washed away by the blood of Jesus—Be baptized
every one of you, in the name of Jesus Christ, for the
remission of sins.—Baptism, as a sensible sign, signifies
our obligation to renounce sin, and to put
on the temper and character of Christ—to put
away the filth of the flesh, and to put on newness
of life—to renounce the vanity and pomp of the
world—and to become clean in heart and life.
And when we are baptized, or have our children
baptized, we bind ourselves to love, to live to,
to obey, and serve the one true God as set forth
in his own word.—Can the ordinance, then, be
useless?—Does it answer no important ends, no
moral and religious purposes?—Is it also recognizing
our engagements to be the Lord’s we and
ours. And teaches some of the greatest and
most important doctrines, truths, and duties of
Religion.—Does it then, as the deniers of it affirm,
keep us from god—from christ—from
the substance—from the power of religion?—No:
it brings us, in its tendency, to
them. How unhappy that any, under a christian
name, should set themselves to vilify—reproach,
and deny, it!—May the scales of ignorance
and prejudice fall speedily from their eyes;
and that Jesus whose ordinances they reject,
commiserate and forgive them; and not suffer
them to be the means of spreading irreligion!—
2dly. We may enquire for the improvement
of this subject, who may, according to scripture,
enjoy the ordinance of baptism? The answer is,
all who confess that Jesus is the Christ—who
profess to believe in his religion—and have a
desire and disposition to honour him in it,—and
live a regular, pious and religious life. Such may
enjoy it for themselves, and infant seed.——
3dly. As another observation for the improvement
of the subject, we may ask how is it to be
administered? Water is to be applied to the subject
by sprinkling the face, or by immersion, in
the name of the father, son, and holy Ghost. The
quantity of water is a mere circumstance. And
immersion is as valid as sprinkling.—Mere circumstances
are left to the wisdom, prudence,
and convenience of the observer. Some prefer
immersion as the most scriptural, and others,
sprinkling. Both are valid. Both are right?
All that is essential is the application of water,
in one of these ways, to the meet subject, as the
form is prescribed. Some admit, others exclude
infants, but this need be no bar to christian
communion. Had the various denominations of
christians entertained these catholic and charitable
sentiments, there would never have been any
dispute about the mode, and much evil
would have been prevented.—I hope and expect
the day will come—and O that it might not be
far distant, when these reconciling and compromising
sentiments will have a general diffusion;
when all real christians will be united, though
practising in different forms, and bend their
whole force and zeal against error—vice—and
irreligion.
4thly. Let all Christians feel a due and unshaken
attachment to public worship, the Sabbath—and
all divine ordinances. All of them ought
to be dear to Christ’s disciples. We should esteem
them. We should love them. We should
diligently and constantly attend unto them.
We are, at the same time, to take care that we
do not place our hope in, or dependence on them,
instead of the God of ordinances, the Saviour’s
all-cleansing blood, and the spirit’s sanctifying operations.
Means and ordinances are the helps
provided by a wise, gracious, and holy God. In
the appointment of them we see, in a most wonderful
manner, his love and grace, goodness and
patience, wisdom and condescension. Let our
eye, then, be to the God of grace to bless and
sanctify unto us, all means and ordinances. By
the power of the holy Ghost we are; and we
must be renewed. But we ought nevertheless to
prize and esteem all divine institutions, as means
of holiness and pious instruction. We should
be grieved when any neglect them, revile them,
or deny them. For they are the ways prescribed
by God, to uphold religion, in the world, amid
the floods of error, ignorance, fanaticism, and
infidelity, which threaten the existence of all serious
godliness.
5thly. We hence infer the duty of all people
to prepare themselves without delay, to enjoy the
ordinance of baptism. It is a precious ordinance.
It is divinely appointed to teach us, the great
truths of Religion, and to help forward our salvation.
All parents should see that they lose no
time in preparing to enjoy it for themselves, if
unbaptized, and for their Children. And what,
my dear friends, is required of you, is to seek
and know God:—to desire to do your duty: to
honor your Maker and Redeemer in the ways,
which he has so clearly appointed.—Permit me
with all tenderness and affection as a Minister of Jesus
Christ to urge you to give no rest to yourselves,
till you have rendered yourselves meet for the enjoyment
of Gospel-ordinances.—How mournful is
the idea that so many, in our Land, live in the total
neglect of this holy sacrament of baptism.—Unbaptized
Children! Unbaptized Parents! Unbaptized
Youth!—How affecting the thought to all
the lovers of Gospel-ordinances.—What impiety
prevails!—what neglect of religion in general—of
prayer in families in particular, and of public
worship.—Will not a holy and righteous God
visit for these things?—Many boast of this, as the
age of reason—of our land, as the land of reason—and
talk of the complete downfall of superstition,
and bless themselves, at the thought of
the diffusion of sceptical principles, and are as
zealous to propagate irreligion, error, and infidelity,
as if the salvation of our country, their
own salvation, and the salvation of others depended
on the abolition of christianity, against which
the most virulent attacks are made, under the
name of superstition, or a sectarian religion.—
But some seriously inclined people are objecting,
perhaps, and saying we wish to enjoy divine ordinances,
but you have made the way too strict, more
so, than God has made it, in his holy word.—Consider
a moment, before you draw up a conclusion
so unfounded, and so much to your disadvantage.
All that is required of you, is to
give yourselves up to God and the duties of Religion.—Can
less be required? Can any lower
terms be rationally desired? We must never
profane an ordinance, or prostitute and abuse it
to worldly designs and ends.—Often, alas! have
this, and the ordinance of the Lord’s supper been
perverted and profaned; and so have the holy
Oracles of God, which are the only Oracles of
reason, and of eternal truth, and of all religion.
Let us see that we are not among the number of
those, who profane and abuse, or neglect and
forsake it.—Come, then, and take the vows of the
Lord upon you, and give yourselves up to the
duties of our holy Religion, and enjoy all its ordinances
and special privileges.—Defer not—procrastinate
no longer the concerns of your
souls and of Salvation.—Behold now is the accepted
time! Behold now is the day of Salvation!
To-day, if ye will hear his voice. There
may be no to-morrow for you—no more time—no
more seasons of grace. A small space of time
will end all your days, and open to us an everlasting
state.—Hear, then, the call of God, of
reason, of virtue, and of Religion. Delay:—O!
delay no longer. Come and take Christ’s
yoke upon you, and learn of him, for he is meek and
lowly in heart, and ye shall have rest unto your souls.
6thly. For what hath been said, let all who
have enjoyed the ordinance of baptism, feel the
sacred bonds thereof, and seek divine grace to
enable them to live up to their baptismal vows.
Let parents who have come forward and had
baptism for their Children, and have devoted
them, therein, to God, to be his, and for him,
bring them up in the ways of Religion—teach
them to pray—and pray with, and for them in
their houses:—instruct and govern them for
God—set a pious example before them—and
teach them their baptismal dedication—the
meaning and import of it, as above explained,
and as a peculiar privilege binding them to be
the Lord’s.—And let such parents, farther examine
their own hearts and ways, and see if they
gave up their Children, in the baptismal dedication,
in outward appearance only, or in sincerity
and in truth, hoping and trusting in God’s mercy
and truth for them.—And let parents who
never prepared themselves to bring their Children
to God, in baptism, when they look on
their dear infant flock, feel a deep sense of their
sin, in the neglect of their duty to them: and
so pity, and so love them, as to come forward, and
give them up to God in baptism.—And Let unbaptized
youth realize their duty, and never
give themselves rest, till they have dedicated
themselves to God, in his covenant and baptismal
institution, to be his in life, his in death,
and his forever.——And let the whole Congregation
that now hear me, old and young, esteem,
rightly improve, and highly value all the institutions
of the Christian Religion; endeavour,
by all the light and advantages, which you enjoy,
truly to understand them:—to place them
on their proper foundation; and to look to the
God of all grace, for his powerful, purifying,
and all-cleansing influence, and to Jesus Christ
that the guilt of sin may be washed away:—and
make it your grand concern to walk in all the
commandments and ordinances of the Lord, blameless.
It is the will of the Author of Christianity that,
in the New-Testament dispensation, there
should be particular Gospel-Churches.
1. THESSALONIANS i. 1.
Paul, and Silvanus, and Timotheus, unto the
Church of the Thessalonians, which is in God
the Father, and in the Lord Jesus Christ: grace
be unto you, and peace from God our Father,
and the Lord Jesus Christ.
Thessalonica was the Metropolis of that
part of antient Greece, now Turkey in Europe,
called Macedonia. It was built by Philip
of Macedon, Father to Alexander the great, so
famous in history, and called Thessalonica, in
honor of his victory over the Thessalians. In
this renowned City, Paul preached a considerable
time, and was greatly successful in spreading
among its inhabitants, the truths and glory of
the Gospel. From the Jews and proselytes to
their faith, and the idolatrous heathen or Gentiles,
he collected a Christian Church. The people
of this large city were principally heathen, who
worshipped them which are by nature no Gods.
This Epistle to these Christians gathered into
a Church-state by the labours of St. Paul, assisted
in the arduous and important work by Silas
and Timothy, was the first Letter, we are told in
ecclesiastical history, which he ever wrote as an
inspired penman to any of the Churches. And
he begins it, in a very modest manner, with the
words of our text, which may be thus paraphrased——“Paul,
together with Silas and Timothy,
his assistants in the work of the Lord at Thessalonica,
send greeting to the Church of Christ,
which has lately been planted by means of our
Ministry, and ordinarily assembles for religious
worship and discipline at that renowned Metropolis
of Macedonia, and consists of believers in
God the Father, in distinction from the idolatrous
Gentiles, and of believers in the Lord Jesus
Christ as the only true Messiah, in distinction
from the unbelieving Jews, who denied him:
and so we regard you as persons that are in union,
and have fellowship with the Father, and
with his Son Jesus Christ.—May all the riches
of divine love and favour which is the fountain
of every blessing; and as the fruit of this, may
all manner of prosperity inclusive of every desirable
sort of peace with God and others, and in
your souls, be multiplied to all and every one of
you, according to the scheme of salvation from
God our Father, and from the Lord Jesus Christ
as the only Mediator and peace-maker, who has
purchased all blessings for us by his blood; and
freely communicates them to us by his spirit in
an inseparable concurrence with the Father.”
The salutation of the inspired writers, in their
Letters to the various Churches, are exceedingly
tender and affectionate. They wish them every
blessing: that the peace of God may be with
them: that the mercy of God may abound towards
them: that the peace of God may dwell
with them. The Apostles in all their Epistles
appear most friendly and cordial; anxious to
guard the Churches from error—to warn them
of heresy, unsound doctrine, and false Teachers.
They lay before the Converts to Christianity,
the subtlety, the arts, the divisive efforts of
impostors. And the need of such things is experienced
in every age of the Church. Deceivers
and scoffers, more or less, every where,
abounded since the days of the Apostles. And by
them, the glorious cause of the Gospel and of the
Redeemer has been greatly injured.—This Christian
affection, displayed in the salutations of the
Apostles to the Churches, does great honor to
them as men, and as Christians; it shews, at the
same time, the amiable and pleasing temper of
the Christian Religion. It is a religion of
benevolence and kindness. It is a religion of
goodness and philanthropy. One of the most
surprising objections against it, ever made, is that
it is defective in point of friendship. This is the
last thing that ever I should suspect would be
spoken against it. Such as thus object, it is to
be feared, are totally unacquainted with its nature.—For
every one, who possesses the temper
of the Gospel, not only loves God with all his
heart, but his neighbour as himself—is willing
to do, as he would be done by—and wishes the
good of all.—His wish for others, is like that of
Paul to the Thessalonian Church, grace be unto
you, and peace from God our Father, and the Lord
Jesus Christ.
After thus introducing the words of the
text, what is proposed, is to state the scripture-evidence
in favour of the institution of a Gospel-Church.—What
is before us, is to prove that it
is the will of the author of Christianity that,
in the New Testament dispensation, there should
be particular Gospel Churches.
In order to do this subject justice, it will be
necessary briefly to explain and illustrate the nature
of a Gospel Church—the ends of its institution—the
terms of admission into it—and the
duties particularly incumbent on its members.—To
enter largely upon these several points would
require, even each one, a volume. Christians
have thought very differently concerning them.
And learned divines have disputed much about
them.—I shall confine myself to what will be
conceded by all parties to be important and necessary.
The great and essential things are
those, which should principally be regarded and
attended to by all. When we descend into
what is very minute and critical, the ingenious
and the learned will take different paths. And
very often, things, in their nature, minute or abstruse,
occasion angry controversy; and call
forth as much warmth as the essential truths or
duties of Christianity. It is well known, and
generally observed, that the Church of God is
either invisible or visible. The former is composed
of all who are, have been, or shall be the
people of God in truth and reality, in whatever
age they may live, or whatever Country they
may dwell, or to whatever Communion they
may belong. The latter, or visible Church
of God is composed of such as openly profess
the Christian Religion, attend its divine ordinances—have
received baptism—and have devoted
themselves, in some open manner, to the
Redeemer. Persons may lose their membership
in the visible Church, by denying revealed Religion,
or by embracing errors fundamentally
wrong, or by open and gross immoralities. The
general visible Church is made up of all the particular
Churches of the various denominations
which hold to the foundation. Particular
Churches are societies of professing Christians,
who have formed themselves into one body, in
different ages, places and Countries, for mutual
edification, in the joint public worship of God,
and the celebration of Gospel ordinances. Thus
the professing Christians in Corinth—those in
Thessalonica, those in Ephesus, and those at Colossae
are called a Church. These however made but
one Church in reality. For they received the
same Gospel, maintained the same form of worship,
and professed subjection to the same common
Lord. The Church universal comprehends
all the particular and local Churches. That
there should be distinct, separate, or local Churches,
is evident from this consideration, the convenience
of attending public worship, of exercising
discipline, and enjoying special ordinances.
Different forms of doing this have been adopted,
in different ages and Countries. Some are attached
to one form, and some to another, according
to education, or habits of thinking. And
the administrations or different forms will be allowed
to be good, or valid by all who are not
under the influence of bigotry. Catholic and
candid Christians of various denominations will
embrace each other, in the arms of Christian or
fraternal affection and Charity; while the narrow-minded
and bigoted of every communion
withhold Charity from all, who are out of the
pale of their Church. To confine salvation to
one form only and exclusively is the mark of a
bigoted mind. The Scripture hath no where
laid down the precise form of Church-order and
government. It hath left, the particular and
precise form to be practised upon, to the convenience,
wisdom, and prudence of Christians; or
to their peculiar circumstances. One particular
form may have its advantages and disadvantages.
That is the most eligible which hath the fewest
inconveniences, and most excellencies. Such
only are essentially wrong as plainly contradict
the word of God, and introduce tyranny and
domination into the Church of God. Lording
it over God’s heritage is always a crime of a
malignant nature. Ecclesiastical tyranny is as
much to be dreaded as civil. There must, with
regard to local and particular Churches, be distinct
places of worship, and jurisdictions. They
may, however, be considered as one in doctrine,
in discipline, in love; calling on the name
of the same Jesus, their common Saviour and
Lord, receiving for substance the same articles
of faith, and attending on the same ordinances.
A Church, in the original meaning of
the word, is an assembling together of a number
of persons, for particular purposes; especially
religious ones, that they may jointly engage in
divine worship, mutually edify one another, and
attend all divine ordinances, agreeably to the word
of God, taking that for the only rule of their
faith and practice. And a number covenanting
together to walk by this rule, to conform to all
the revealed will of God, and to watch over one
another, and to exercise the discipline of the Gospel,
is the sense, in which the word Church is
used, in scripture, when it is taken for a particular
Church. The word indeed is used in the several
senses, which have now been mentioned.
The design of the supreme being in the institution
of a Gospel Church is, in general, the
mutual edification of the members, the interest
and honour of religion, the divine glory, and
man’s Salvation. A gracious God has wise intentions
in all he does, whether in the world of
nature, or administrations of providence, or redemption
of the Gospel. He doth nothing in
vain. In the things of Religion the divine wisdom
and goodness appear in a most pleasing and
attractive light. And his design, in the institution
of a Gospel-Church, was that mankind
might be under the best advantages, to honour
his great name, and secure their own Salvation;
that the interests of piety and Virtue might be
best consulted and promoted. A regular or duly
organized Church is composed of the church-officers
and private brethren. The officers in
Christ’s kingdom are of two kinds or ranks, Pastors
and Deacons. And the Pastors are called
indifferently Elders, Teachers, Ministers, Bishops,
and Overseers of the Church. As Christ’s kingdom
is not of this world, so no considerations of
a worldly nature are the Scripture-motives for
our professing ourselves to be members of it.
The design which we ought to have in view in
belonging to it, should be altogether spiritual;
that we may, in the enjoyment of proper means,
be built up in knowledge and holiness; that we
may be made meet for the inheritance of the
saints in light; may publicly worship the Deity,
attend divine Ordinances, celebrate together the
divine praises, on the holy Sabbath, and watch
over one another; that we may all at last be convened
together in heaven, to join in all the purity,
sublimity, and perfection of celestial worship:
and be prepared in the temper of our minds to
celebrate forever, the high praises of our Creator
and Redeemer, in the Church triumphant.
Among the members of a Gospel-Church
there is always supposed a solemn covenant or
agreement to walk together in the laws, doctrines,
truths and ordinances of Christ, to exercise
the discipline of the head of the Church in
meekness and love, and to aid one another in the
way to eternal blessedness.
What is required of us in order to be received,
as regular members, into a Gospel-Church,
is that we have some general knowledge of the
great and essential doctrines of the Gospel; that
we declare our belief in them; our subjection
to Christ as our Lord; and that our conduct and
conversation have been agreeable to the Gospel,
or if otherwise, that we profess sorrow and reformation.
Much hath been said and written about
the qualifications necessary to an orderly
and acceptable attendance on the special ordinances
of the Gospel. Good men have differed
widely from each other, in their opinions, concerning
a point which, all will allow, is very
important. But in too many instances, this difference
has occasioned bitterness, and hard judging.
If we lay aside prejudice, and attachment
to names and parties; and impartially look for
direction and guidance from the holy scriptures,
it might be expected that there would be a greater
union. The scripture is plain. And the
very reason and nature of the thing teach us
what is required, in order to participate of Gospel-Ordinances
to divine acceptance, and our
own edification and comfort. The nature of
the ordinances, and of a Gospel Church may
lead us to form some just opinion of what is necessary
as a term of admission into the latter, and
enjoyment of the former. All Christians who
love our Lord Jesus Christ in sincerity, if they
impartially consult the advancement of his cause,
would wish to have any difference which may
subsist among them, lessened, and their union
strengthened. Their endeavour should be to
keep the unity of the spirit in the bond of peace.
The more Christians differ, the more occasion is
given to the enemies of the cross of Christ to triumph.
The very attempt to promote peace and
union merits the approbation of all Zion’s friends.
There is but one Salvation—and one way to obtain
it. There is one body, and one spirit, even as
ye are called, says the Apostle to the Ephesian
Converts, in one hope of your calling; One Lord,
one faith, one baptism—one God and father of all
who is above all, and through all, and in you all.
Must it not be evident, then, that all who would
enjoy the particular ordinances and privileges of
this one Lord and his religion, should have some
general knowledge of the doctrines, truths, and
duties of this religion? If grossly ignorant of
these, how can they honor the Redeemer, or
rightly and profitably attend his holy institutions?
And is it not also clear, that they must believe
in this religion; and openly profess their belief,
in some way, which shall be satisfactory; and
feel a regard and love to it? Must they not be
impressed with such a sense of its importance as
to be resolved, to live agreeably to its precepts,
that they may enjoy its consolations, and be entitled
to its rewards? And if their former lives
have been openly immoral and profane, or scandalous,
is it not indispensably necessary, that they
profess repentance? All who are doctrinally
taught, morally clean, and piously disposed, may
acceptably attend on the special ordinances of
the Christian Religion. If we examine the conduct
of the Apostles, our infallible guides, in
discipline as well as doctrines, we shall see that
they required of all, whom they admitted into
the Churches gathered and formed by them, a
confession that Jesus was the Christ, and a solemn
purpose to conform themselves to the precepts
of his Gospel, and to depend on him for
salvation.—
After just hinting at the terms of admission
into the Gospel-Church, the duty of the members
may with propriety be stated in a few words.
This is of large extent. In general, it is to walk
in all good conscience before God. And in
particular, they should set a pious example to
others, by a steady and unshaken attendance on
public worship—on means and ordinances.
They should show to the world, their high esteem
of them, as appointed by infinite wisdom
and goodness. And if in any place or among
any people, where their lot may be cast, at any
time, divine ordinances should be vilified or disowned,
they should more especially show their
esteem of, and attachment to them. To study
the peace, the prosperity, and welfare of the
Church; to watch over one another in meekness
and love; to do all in their power to prevent errors;
to heal divisions, if any arise; to avoid
giving just grounds of offence to any; to keep
from all party views and aims; and to honor
God, in all his ways, is incumbent on all members
of Churches. The solemn covenant and
promises, which they take upon them, either expressly
or virtually, bind them to particular duties.
The vows of the Lord are upon them.
And covenant-breakers—and promise-breakers
are among the most odious characters. For we
never know when or where to trust such. The
character of a citizen of Zion is, that he that walketh
uprightly and worketh righteousness, and speaketh
the truth in his heart—and he that sweareth to his
own hurt, and changeth not. The man who deliberately
breaks his religious vows and covenant
engagements, can have no sense of God or divine
things. His heart must be obdurate, and his conscience
asleep.—All, who have named the name
of Christ, should be careful to depart from iniquity,
and see that their conversation is such as becometh
the Gospel. Such, in brief, is the duty
of all the members of a Gospel-Church.
The way is now prepared to exhibit the scripture-evidence
that it is the will of the author of
Christianity, that in the New Testament-dispensation,
there should be particular Gospel-Churches.
The proof of this from the word of God,
is plain and full. It is apprehended that, if we
admit the divine authority of the scriptures, we
shall be obliged to admit the reality of Gospel-Churches.——For—in
the first place, Jesus Christ,
in so many words, declares that he has a Church,
which is sometimes called his kingdom—his
flock—his followers—his people,—and those
whom the Father gave him, or his sheep. When
Peter made that noble confession in answer to his
Saviour’s question, Thou art Christ, the son of the
living God. The Saviour replies; And I say unto
thee thou art Peter, and upon this rock I will
build my Church, and the gates of hell shall not prevail
against it. Allusion is here made to the
meaning of the word Peter,—his person—or
successors in office, was not the rock, upon which
the Church was to be built; but the confession
that he made, that Jesus was the Christ, was
the rock, upon which the Church was to be
built. And to the joy of all true friends to the
Gospel, no power of evil men, or evil angels,
however, much they may be permitted to vex,
persecute, and distress, shall be able to overthrow
the Church. It will live amidst all winds that
may blow. It will be supported in the midst of
all storms, or dangers. No weapon formed against
it shall eventually prosper. It will continue,
through all time, and finally prevail.
Surely there is no inchantment against Jacob, neither
is there any divination against Israel. The
words of Balaam spoken of Israel, may be pertinently
applied to the Church of our Lord Jesus
Christ, How goodly are thy tents, O Jacob, and
thy tabernacles, O Israel! Saul is said to make
havock of the Church. As for Saul he made
havock of the Church, entering into every house, and
haling men and women, committed them to prison.
These men and women, who fell as victims to
his persecuting rage, were members of the
Church. But how could he make havock of the
Church, if there were no such thing as Gospel-Churches?
Herod is said to stretch out his hand
to vex the Church. Now about that time, Herod
the king stretched forth his hands to vex certain of
the Church. The unhappy individuals, whom
he sorely persecuted, were members of the Gospel-Churches,
organized by the inspired Apostles,—The
Church at Jerusalem received some that
were sent to them, upon special business, with
friendly affection. And when they were come to
Jerusalem, they were received of the Church.
This must be the Church that was planted in
that City, of which St. James was the stated
Bishop, and whom Herod cruelly put to death.
And the Church is said to be purchased by the
blood of Christ. Take heed therefore unto yourselves
and to all the flock over which the holy Ghost
has made you overseers to feed the Church of God,
which he hath purchased with his own blood.
Christ is represented also as head over all things
to the Church; and it is by an easy metaphor
called his body. And hath put all things under
his feet, and gave him to be head over all things to
the Church, which is his body, the fulness of him
that filleth all things. He is said to love the
Church—to give himself for it—to sanctify and
cleanse it. Even as Christ also loved the Church,
and gave himself for it, that he might sanctify it
and cleanse it with the washing of water by the
word, that he might present it to himself a glorious
Church not having spot, or wrinkle, or any such
thing, but that it should be holy and without blemish.
Again, observes the Apostle Paul, This is a great
Mystery, but I speak concerning Christ and his
Church. All particular Gospel-Churches make
one universal Church. Where the same essential
doctrines are maintained—the same common
Saviour owned—the same ordinances celebrated—though
there may be many circumstantial differences,
as to names, opinions, and forms, it is
the same Church.—If there be not a Gospel-Church,
in which the word and ordinances are
to be dispensed, prayers offered, and the Sabbath
observed, why is there this frequent mention of
the Church? a multitude of other passages,
which speak of the Church or particular Churches,
might be easily cited, but those already cited
are sufficient, as a sample. Did our Lord
and his Apostles know what they said; or did
they mean to mislead and impose upon us? If
they know what they said, and meant faithfully
to teach us, then the institution of a Gospel-Church
cannot be denied.
In the next place, when the Apostles went
forth and preached the Gospel to all nations,
the Lord working with them and confirming the
word with signs following, they gathered and
formed churches, ordained pastors, and chose
deacons. In Judea, in Galilee, and in Samaria
were churches formed, teachers set over them,
and other necessary regulations made, before
Paul’s conversion, while he, by the fury of persecution,
endeavoured to destroy the christian
cause. For we are informed of the rest and peace
which the churches, in those countries, enjoyed
after his conversion to christianity. Then had
the churches rest throughout all Judea, and Galilee,
and Samaria and were edified. In those places,
churches were collected, in which public worship
and divine ordinances were celebrated. In
Galatia, Ephesus, Smyrna, Thyatira, Philadelphia,
Laodicea, Thessalonica, Philippi, Rome,
and Jerusalem: and to name no more particular
places, in Asia, Africa, and Europe, that is, in
a great part of the then known world, were
churches gathered and christian Ministers set over
them, by the Apostles. This we are as certain
of, as we can be of any thing recorded in
holy Writ. We find it, in the history of the
acts of the Apostles, and in their Epistles. We
cannot doubt or hesitate about this matter, whether
it be fact or not. The Apostles wrote, sent,
and dedicated their Epistles to particular churches.
For instance, inspired letters are directed to
the church at Rome, Corinth, Galatia, Ephesus,
Philippi, Thessalonica, and Colossae. But why is
this done, if there were no churches formed in
any of these places? Did the Apostles dedicate
long Epistles to what did not exist? Did Paul
write to the church, at Thessalonica, as my text
says he did, when at the same time, there was
no church there?——If we ask, what was the
business of these churches; the answer is, to attend
upon the preached word, and dispensed ordinances.
By public worship they were to honour
God, to promote religion, to preserve pure
and entire all divine appointments, and to build
up one another in faith, love and good works.—
In the third place, the institution of divine ordinances,
the christian Sabbath, public worship,
and the christian Ministry, is an argument in favour
of the institution of Gospel-churches,
which cannot fail deeply to impress conviction
upon the mind. We have full and very plain
proof of the institution of divine ordinances, baptism
and the Lord’s Supper, of public worship,
of the christian Sabbath, and of the office and
work of a Gospel-Minister. The conclusion is
there are particular Gospel-churches. There is
no possible way to get rid of this conclusion, but
to deny the premises. Both are true, or both are
false. If we reject the one, the other cannot be maintained.
In order to be self-consistent and uniform,
if we deny the institution of a Gospel-Church,
we are under a necessity of denying
all divine ordinances, and rejecting the idea
of a Gospel-Ministry. One error, like one falsehood,
draws after it another: it leads to a second—to
a third, to support itself. He who denies
one part of the Gospel, is at length compelled
to retract his error, or to give up another
part. If we deny the institution of the Christian
Sabbath, we are obliged to deny, in order
to keep ourselves in countenance, by the appearance
of consistency, stated public worship and
divine ordinances. And if we deny these, we
must reject all idea of particular Gospel-Churches.
For the very notion of a Gospel-Church is
a number of professed believers in Christ, formed
into a union and fellowship, by a solemn
covenant, to enjoy religious worship, and Gospel-ordinances.
In the fourth place, it seems that a denial of
the institution of particular Gospel churches, in
which the discipline of the Gospel is to be exercised,
as well as its worship and ordinances observed,
involves in it the denial of the whole
Gospel. The Apostles certainly tell us of their
planting churches—of overseers placed over those
churches, to labour among them in word and
doctrine—to reprove, to exhort—and to feed
them. They tell us of the discipline to be exercised
in Christ’s house; how church-officers
are to conduct, in the discharge of their offices,
how the church is to be ruled and governed—how
ordinances are to be dispensed—how deacons
are to serve the table of the Lord—how
private brethren are to demean themselves.
They largely describe the character and duty of
Ministers—and the duty of the members of a
church in a church-capacity. But how are we
to understand all this? If there be no Gospel-churches
in the New-Testament-dispensation,
what are we to believe—what are we to admit—and
how shall we acquit the Apostles of dishonesty
and ignorance? The whole Gospel, therefore,
must stand or fall with the idea of particular
Gospel-churches, instituted by the labours of the
Apostles, under the authority and inspiring influence
of the holy Ghost. If the formation of
them be a human device, man’s work and contrivance,
then we can rely on nothing, which
the Apostles either taught or did.
In the review of this subject, we see the necessity
of keeping most exactly to the holy scriptures,
in the discipline and order of our churches, in
the forms of external administrations, as well as
the doctrines and duties, ordinances and practice.
Our articles of faith, and our rules of life are to
be taken wholly from them. The direction to
Moses, that distinguished servant of the Lord,
in respect to the building of the Tabernacle,
See that thou do it according to the pattern shewed
thee in the Mount, should lie, with all its weight
and importance, upon the minds of all the builders
in Christ’s spiritual kingdom. We should
anxiously aim at the original primitive simplicity
of the Gospel, in our mode of worship, in our
discipline, in our terms of admission into the
church, and in our doctrines. A medium between
fanatics and formalists seems to be nearest
the faith and order of Gospel-Churches. Mankind
are so prone to extremes, in things of Religion,
as well as other things, that a medium is
usually the nearest to what is right. Fanatics
are for refining and reforming away all order,
and truth. Formalists place all religion in
things exterior. This hath ever been the case,
from the day of Christ, down to the present
age, as appears from the history of the Church.
Both fanatics and mere formalists are wrong.
But which are most culpably criminal and erroneous
is hard to determine. For in Christ Jesus,
neither circumcision availeth any thing nor uncircumcision,
but a new creature. He is not a Jew
which is one outwardly, neither is that circumcision
which is outward in the flesh. And unless our
righteousness shall exceed the righteousness of the
Scribes and Pharisees, we shall in no case enter into
the kingdom of heaven.—Upon the whole, let
us all be persuaded that true Religion is the way
of duty: and that the way of duty, is the way of
happiness.
The right way to understand the inspired writings.
LUKE xxiv. 45.
Then opened he their understanding, that they
might understand the scriptures.
The design of the scriptures is to make us
wise unto salvation. They contain all
that is requisite as a rule of life or standard of
faith. They instruct us what to believe concerning
our Maker, our Redeemer, and a future
State. They place before us all that is necessary
to be believed, and to be done, in order to be
accepted of God, and entitled to life eternal.
Those, therefore, who really desire salvation, will
feel it to be a duty of very great importance to
study, as accurately as they are able, and to read
diligently, the inspired writings. A frequent,
daily, and serious reading them is incumbent
upon us all. He that is of God, heareth God’s
words, ye therefore hear them not, because ye are
not of God, said our Lord to the unbelieving Jews.
And he directs us thus, search the scriptures, for
in them ye think ye have eternal life, and they are
they which testify of me. If people refuse to search
them, or to read them with care, frequency,
and a serious endeavour to understand them,
how is it to be expected, that they can know
the character of the Saviour, or their duty.—The
inhabitants of Berea are commended for
their care in searching the scriptures. These
were more noble than those in Thessalonica, in that
they received the word with all readiness of mind,
and searched the scriptures daily whether those
things were so.—It is a noble duty—a rational,
and commendable duty to study, and daily peruse
them, that we may know the truth, and be
excited to practise it.—And the best way to gain
entire and full satisfaction, with respect to the
divinity of them, or whether they be, what they
pretend to be, divinely inspired, is carefully
and critically to read them. As the most satisfactory
way to be convinced whether there be
a God, is to open our eyes on his works! so
the most satisfactory method to know whether
the holy scriptures be from God is to read them,
with seriousness and diligence, and with a candid
and unprejudiced mind. He who will read them,
in this manner, and practice according to their
precepts; and sees their tendency and aim,
which most apparently is to glorify God and save
man, cannot long retain any scruples about their
celestial origin.—If any man will do his will, he
shall know of the doctrine, whether it be of God, or
whether I speak of myself.
The pains we are to take to read and understand
the scriptures may be seen, in a beautiful
manner, in the following words: And these words
which I command thee this day, shall be in thine
heart. And thou shalt teach them diligently unto
thy Children, and shall talk of them, when thou sittest
in thine house, and when thou walkest by the
way, and when thou liest down, and when thou risest
up. And thou shalt bind them as frontlets between
thine eyes. And thou shalt write them upon the
posts of thy house, and on thy gates. The advantages
of heedfully and seriously reading and studying
the word of God are many and great. It
will make us knowing and wise, in things heavenly
and divine. It will tend to render us pious
and devout. It will lead us to God and duty.
It will be a safeguard against error and infidelity,
against superstition and enthusiasm.——
Considerations of this nature render the
subject, proposed now to be discussed, peculiarly
important and interesting. The subject is the
right way to understand the inspirited writings.—Then
opened he their understanding, that they
might understand the Scriptures. The occasion
of these words is this;—Jesus had risen from
the dead, and took the most prudent and eligible
method to convince his disciples and friends of
the fact, upon which rests the truth of his religion.
Two of them, Cleopas and another, were
going to a village, called Emmaus, about threescore
furlongs distant from Jerusalem. On their
way, they conversed about the strange things,
which had happened—the crucifixion of the expected
Messiah, and his wonderful resurrection
on the third day.—Jesus joined himself to them,
as a stranger, in the midst of their interesting
conversation. He enquired what the subject was,
upon which they were conversing; and upon
which they seemed so anxious and deeply engaged.
They informed him. And Cleopas expressed
much surprise, at his enquiry. Art thou
only a stranger in Jerusalem, and hast not known
the things which are come to pass there in these
days?—Upon hearing the subject of their conversation—and
which indeed was the general
topic at that time, in all the city, he took the
lead in it.—And the disciples were all attention—they
were all ear—and their hearts burned
within them, with a heavenly flame, while the
appearing stranger, though in reality their risen
Lord, discoursed on the pleasing theme, and expounded
to them the scriptures, which related
to himself. They were delighted. They were
improved. Light broke in upon their understandings,
and devout affections were inkindled.
Then said he unto them O fools and slow of heart to
believe all that the prophets have spoken. Ought
not Christ to have suffered these things; and to enter
into his glory? And beginning at Moses, and all
the prophets, he expounded unto them in all the scriptures
the things concerning himself.—He, then, discovered
himself unto them. They could hardly
believe, what their eyes had seen and ears heard,
for joy. He again showed himself to his chosen
witnesses, and expounded to them also, the word
of God, as in the verse next above the text, And
he said unto them, these are the words which I
spake unto you, while I was yet with you, that all
things must be fulfilled which were written in the
law of Moses, and in the prophets, and in the
Psalms concerning me.——Then he opened their
understanding, that they might understand the scriptures.
Saying thus it is written, and thus it behoved
Christ to suffer, and to rise from the dead on
the third day. And that repentance and remission
of Sins should be preached in his name, among all
nations, beginning at Jerusalem.
How did he open their understanding, that
they might understand the scriptures? It was by a
just and true expounding them as well as deeply
impressing their hearts. He laid their real and
true meaning before their minds. He showed
them the connexion, and reference to himself.
And they understood him, and plainly saw the
meaning, design, and intention of the Sacred
writings. He gave them no new faculties and
powers. He directed them how to use and employ
their reason rightly to apprehend, and duly
to apply scripture. We are, consequently,
to exercise our rational powers in seeking the
meaning and design of divine revelation.——Christ
opens our understanding to understand
the oracles of God, by using with us the proper
means of information and instruction, and by
saving influences on the soul. We are rational
beings. And he treats us as such, not as machines,
or beings that had no reason or conscience.
He opens the understanding, by enabling
us, in the exercise of reason, and our reflecting
powers and capacities, to study into,
and seek the meaning of holy Writ—to search
into the meaning of the words used, and the order
and connexion of them; and to divest ourselves
of all corrupt biases and prepossessions.
By reason of sin, or through the depravity of the
heart, the mind is blinded to the spiritual beauty
and glory of divine objects.——The purpose of
the present discourse, is to point out the right
way to gain a true and just understanding of
the holy scriptures.
And in general, it must be allowed, that they
are capable of being rightly understood. If the
Supreme Being, in his infinite wisdom and goodness,
be pleased to grant us a revelation of his
will at all, he would give us such an one, as,
with honest and upright intentions, could be easily
understood, in its great and essential principles
and duties, ordinances and doctrines. For
to give us one that was involved in mystery, and
could not be comprehended after a diligent,
painful and careful examination, could answer
no valuable purpose; nay, it would be altogether
improper. It would, in truth, be to insult
our misery. The language of it would be this.
“Here is poor fallen man, blinded with prejudices—carried
away with evil passions—plunged
in the ruinous effects of the Apostacy—unable
by the mere light of unassisted reason to find
the path of duty and happiness. He is in perishing
need, consequently, of a safer guide, an
infallible directory, in the way to glory. Behold
I will provide a Saviour for the helpless: a
sanctifier for the unholy: I will grant him a
revelation of my will.——But such an one as
cannot be understood by him, even when he
hath used most sedulously all possible pains
and care, and means to understand it. Such
an one as is insufficient to answer the intended
purposes.” To urge, then, that the revelation,
which we enjoy, of the divine will and
our duty, cannot be truly and really understood,
in all its essential principles, when no exertions
or honest endeavours and faithful care, on our
part, have been wanting, is to reproach the wisdom
and goodness, grace, and justice of God:
nay, it is to blaspheme his name: to represent
him as trifling with his creatures; and mocking
them in their misery. Far be such folly and impiety
from us! We do therefore plead, and strenuously
insist, that all things necessary to salvation,
are laid before us, with sufficient clearness,
both in regard to doctrines and practice, both
what we are to believe, and what we are to do.
The design of all the inspired writings is to save
fallen man—to teach him that he may be pardoned
and accepted of his sovereign Lord and
Maker—to open the method, in which pardon
here, and happiness hereafter have been procured—and
the terms upon which they will be granted.
As these things are of infinite importance
to all, high or low, learned or unlearned, so
they are revealed with as much plainness as possible.
What the Psalmist says of the divine law,
may with equal truth be applied to the Gospel.
The law of the Lord is perfect converting the soul:
The testimony of the Lord is sure, making wise
the simple: the commandment of the Lord is pure
enlightening the eyes.
St. Paul takes it for granted, that the principal
and fundamental points of christianity,
which he calls the first principles of the oracles
of God, are easy for all to comprehend and to
learn. And when for the time ye ought to be teachers;
ye have need that one teach you again which
be the first principles of the oracles of God. There
are certain doctrines and duties of the Gospel,
which are essential to the very existence of all religion,
and which may, with the utmost propriety,
be called the first principles of the oracles of
God; upon which all the rest are built, and to
which they constantly refer. These are plainly
expressed, often illustrated, and warmly inculcated.
None can mistake them, who honestly and
faithfully attend to the scriptures. All that is
wanting is to care to read them, and an honest
heart, free from wrong biases, to receive the
truth, as they exhibit it. Among these first principles
of the oracles of God, may be, enumerated,
the lost state of man by nature: the absolute
need of regeneration: the nature of it as consisting
in the implantation of a holy temper of heart
or true love to God:—that what Jesus Christ
did and suffered for fallen man is the sole meritorious
ground of our pardon, and acceptance
with a holy and sin-hating God:—the incarnation
of the divine Saviour, and his sufferings to
expiate human guilt:—the universal resurrection:
a righteous judgment:—and eternal retribution.
To these we may add, the great and
essential duties and virtues of piety and morality
or of the gospel—the need of repentance towards
God and in what it consists: faith towards
Jesus Christ: constancy in the exercises of
devotion:—strict justice—benevolence, peace,
and condescension—forgiveness of injuries—love
to enemies—humility, patience, temperance, and
self-denial. Can any one, who has ever read the
sacred pages with any care, affirm that these are
not set before us, as strongly as language can express
them? Are they not often repeated? Are
they not pressed upon the conscience, in a variety
of ways, and elucidated by beautiful metaphors
and figures? And they are pleasingly illustrated,
I mean the duties of piety and Virtue,
in the life and character of the divine author of
Christianity. He, indeed, hath set us an indefective
example of goodness—left us an example
that we should follow his steps.
While it is asserted that the leading and fundamental
doctrines of the Gospel are most clearly
and repeatedly laid before us, it cannot be denied
that some things in it, are hard to be understood.
These are revealed as clearly as the
nature of the subject would admit. Some things
must be in their own nature mysterious and incomprehensible.
Such things there are in the
volume of nature, and we have no reason to suppose,
it would be otherwise in the volume of
revelation. They are so sublime as to transcend
our scanty powers of mind. They are revealed,
however, as far as they are capable of being
revealed, or as far as we are capable of receiving
them—or as far as may be needful, either for
the glory of God, or our own salvation. Prophecies,
for example, in the very nature of things,
will be obscure. The event only can expound
them. We may easily see what the grand design
is: but the precise circumstances of the
predicted event will remain a secret to us, till the
event lay them before us.—We cannot pretend
to comprehend the great points of Christianity
relative to the Trinity, or a threefold subsistence
in the divine essence—the human nature united
to the divine to constitute the one mediator between
God and man—the resurrection of the
body—and the change which will pass upon those
who shall be found alive at the coming of Christ
to judge the world. These, we readily admit,
are mysterious and incomprehensible doctrines.
But their being so, is not proof that they are unreasonable
and absurd. To say that whatever is
incomprehensible in Religion is unreasonable, is
a mark either of inattention or ignorance.
God’s nature is incomprehensible. His works
of creation are full of wonders. And a revelation
from him to the children of men would be
justly suspected, if it contained nothing incomprehensible,
and above reason.
You will be pleased to observe also that, besides
some doctrines which are beyond our reason,
inexplicable difficulties may attend some particular
passages of scripture. These difficulties
originate not from any defect or impropriety of
manner, in which they are expressed; but from
our being unacquainted with the customs or usages,
to which an allusion is made. These
passages are not numerous. And our salvation
depends not on our rightly understanding them.
No essential duty or doctrine of the Gospel depends
on a doubtful text. What is necessary
to instruct us, in things divine, and to guide us
safely to God and happiness, through the dangers,
snares, and temptations of human life, is
clearly made known unto us, and repeatedly urged
by all suitable arguments, and the most serious
and weighty considerations.
The scriptures, therefore, are as a light to
our feet, and a lamp to our paths: a light shining
in a dark place, with a steady brightness—able
to make us wise unto salvation through faith in
Jesus Christ—And——
1stly. One way rightly to understand them is
to interpret them by themselves. They are their
own best interpreter. It is one of the most rational
principles can be adopted relative to understanding
the inspired writings to make them
expound themselves. They are to declare their
own meaning. No explanations of men, decisions
of councils, or tenets collected into creeds
are to be admitted as perfect guides, in things
pertaining to our salvation. Men may be wise
and learned: Councils may be judicious and pious
in their intentions, but after all are liable to
mistakes. This is not said to detract from the
wisdom, piety and learning of men—or of venerable
councils. A wise and candid Christian
will honour their opinions—carefully weigh them,
and be diffident of himself: will be modest and
pay all due deference to the opinions of others,
especially men of study, erudition, and piety.
But still we must all think for ourselves, and
must adhere undeviatingly to the scriptures, as
our only infallible guide. We must stand or
fall to our own Master. Another man’s faith cannot
save us, or his want of faith destroy us. We
are, in things divine, to call no man Master or
Father, for one is our Master even Christ; and
one is our Father who is in heaven. But be not
ye called Rabbi; for one is your Master, even
Christ, and all ye are brethren. And call no man
Father upon the earth; for one is your Father
which is in heaven. No man has a right to
interfere, by compulsive measures, in another
man’s religion. Reason, argument, and persuasion
and a pious example are the only weapons
to be employed to spread the glories of that mild
and benevolent system of Religion, which Jesus
of Nazareth instituted. The first rule of rightly
understanding the Oracles of God, is to make
them their own expositor. This is the maxim
of protestants. It is a just and important maxim.
We are not to put upon them, the interpretations
and constructions of imagination, or fancy; or
to suppose that we have any impulses or inspiration
in the mind to give us, the spiritual
meaning of them.
2dly. Another method rightly to understand
the Scriptures, is to take them according to the
general, established, and well known import of
the words used. All learned men, who alone can
be competent judges, in the case, agree that they
are well translated. And through the peculiar
care and blessing of divine Providence they have
been preserved pure and entire, during such a
length of time, and so many revolutions of literature
and of states and kingdoms. The men
who were engaged in, and by authority appointed
to the work of translating them into the English
language (and the translation of them was a most
arduous work) were men of great integrity, extensive
learning, and, in the judgment of charity,
undissembled piety. Opposite sects have all
allowed them to be a faithful and just translation.
When we, therefore, take them into our hands
to peruse them, we should understand them precisely,
as they are written, in the common import
of the words, according to the plain rules
of grammar, and the necessary construction of
sentences. An attention to these things is absolutely
necessary, in order to a true understanding
of them. We are not to seek after any hidden,
mystical sense of the words or sentences.
The very letter and meaning of the scriptures is
to be strictly attended to. We are to take the
words used in the sacred, just as we would, in
any other good writings. For the inspired writers
always used words properly, and had good
sense. They were not guilty of obscurity or self-inconsistency.
Their sole end was to state and
convey the truth, which they were commissioned
to deliver, with propriety and fulness. This they
did most admirably, and with great beauty and
energy. The true meaning of scripture, is its
very life and power, its spirit. The words that
I speak unto you, says Christ, they are spirit, and
they are life. They reveal true, spiritual and saving
doctrines: doctrines all-important—doctrines
that lead to life eternal.—
3dly. A third way rightly to understand the
scriptures, is carefully and critically to observe
the connexion and subject matter of discourse,
or the occasion—the characters to whom or of
whom the words are spoken. It is not to be expected
that readers of the Bible will attain to a
right understanding of it, if they overlook the
connexion and occasion; and take single and
detached passages by themselves, and shape them
into a conformity to their own pre-conceived opinion
or scheme of doctrines. The right way
not to be deceived by our own reflections, or
the artful insinuations of such as lie in wait to
deceive, is to bring our opinions or tenets, our
principles, whatever they may be, to the scriptures;
to examine them by their light; and to
make them bow to their decision. And not, as
is too often done, to bend them to our tenets and
principles. We are to search them, that we may
thence take all our articles of faith, and maxims
and rules of conduct. Learned and unlearned
ought to do this; and to reject whatever will
not bear the test, when applied to them. To
the law and testimony ought to be our
Motto as Christians or believers in a divine revelation.
If any of our religious opinions be contrary
to scripture, we are bound by our regard
to their authority to abjure them. And that
we may not inadvertently be led into error and
delusion, we are to consider as accurately as may
be, the connexion, the occasion, the design of
the inspired penman, to whom, and of whom he
is speaking, comparing one passage with another:
that which is figurative, and less plain, with
that which is unfigurative and more obvious:
examining all, with diligence, by the general
and ruling principles of the Gospel: with an
honest desire to discover our duty and the will
of God, even, if our favourite notions, (as almost
all sects and individual Christians have their
peculiarities of belief and practice) should be
found to be directly repugnant to scripture. Thus we
shall rightly understand scripture. Thus we
shall be led into all truth and duty.—It appears,
then, with an evidence exceedingly bright, that
all our opinions, whether gleaned from authors
uninspired, or taken up by reflection, or fallen
into by accident, should be tried ty the word
of God. But whoso looketh into the perfect law
of liberty, and continueth therein, he being not a forgetful
hearer, but a doer of the work, this man
shall be blessed in his deed.
4thly. A further way rightly to understand
the scriptures, is to divest ourselves, as far as is
possible, of all prejudices, and to read and hear
them, with a sincere and honest intention to
know the truth. Wherefore lay apart all filthiness,
and superfluity of naughtiness, and receive with
meekness the ingrafted word which is able to save
your souls. Perhaps to divest ourselves, wholly,
of all wrong and corrupt biases is impracticable,
what no person was ever yet able to do, after his
most vigorous endeavours. Sinful prepossessions
cleave to the most candid. We may be prejudiced
many ways, and not be sensible of it, against
the only true system of Religion. There is but
one right way of belief and worship. Truth is
uniform and one. There is one God, one Lord
Jesus Christ, one faith, one baptism—one hope.
Many different denominations of Christians may
hold essentially to this one true system, and still
drink in many small errors, unessential and circumstantial
things, about which, they may violently
contend to the loss of charity. We are,
then, to do all that in us lies to get into this right
way: not only to think we are right, but actually
to be right. For this end, we must be faithful
and impartial: faithful to God and our own
consciences, and impartial in our enquiries; or
be anxious lest our fondness for a party lead us
into error, or into tenets which are subversive of
the very foundation of the Gospel. We are to
take heed how we read, as well as how we hear.
5thly. If we would rightly understand the inspired
writings, it is incumbent upon us to use
all the helps in our power. We are to exercise
our own rational faculties. Religion is the most
reasonable thing in the world, as well as most important.
About what therefore can our reason
be better or more worthily employed? For what
was reason, by which man is so remarkably distinguished
from the brutal herd, given us, if not to
use it, to learn the duties, and doctrines of Religion,
and to aid us in searching out the truth,
and substantial happiness?——
There is a great variety of helps or advantages
to gain the right sense and meaning of Scripture,
for which we ought to be sincerely thankful,
and which we ought most wisely to improve.
We can read them in our own language. And
by the wise institution of common schools, in
our favoured Land, almost all classes of people
are able to read them. They have, by a wonderful
Providence, been handed down to us
pure and uncorrupted to a sufficient degree.
Many judicious and excellent Commentaries
have been written upon them by pious and able
men, which we may consult at pleasure, or as we
may have opportunity. And here it would be
a criminal omission, not to observe, that public
worship on the Lord’s day, to which we may
constantly repair, is designed to open, explain,
and apply them. And when any are in doubt
about the true way of worship, or of understanding
the Scripture, the regular and appointed
Teachers of Religion may be, and ought to be
resorted to. For the Priest’s lips were to keep
knowledge. And they will esteem it a happiness
to instruct the unlearned—to confirm the
unstable—and to guide the doubtful.—Such
people as have a real desire to know the truth,
an honest heart to enquire after the right way
of the Lord, will not fail to apply and use all
these helps. Plain is it, that no person can,
with any consistency or honest impartiality, profess
to be seeking the true way of the Lord, who
doth not use and improve all these helps and advantages.—It
may here be remarked, that it is
a work of much labour and care, painful study
and diligent enquiry to understand the scriptures.
Knowledge, whether human or divine,
is not easily acquired.—And ignorant and uninformed
people are the most confident and self-sufficient.—It
is to be regretted that it is so.
But fact and experience verify it. Many too,
shut their eyes upon the light, through prejudice.
Vicious and profane persons hate the light and
will not come unto it, lest their deeds should be
reproved.
6thly. A further way to understand aright
the inspired writings, is to seek to heaven for
light, guidance, and instruction. We are not to
lean to our own understanding, or confide in
our abilities or learning. Man is a poor, imperfect
frail being. He has prejudices, which
he knows not. He is at all times prone to err,
through the corruptions of his nature. Sin has
brought a thick cloud over his mind. He needs
divine illumination. The most acute and learned
need this, as well as the unlearned and weak.
The divine assistances are to be prayerfully sought.
If any man lack wisdom, let him ask of God.
would we, consequently, understand aright the
holy Oracles, we must not only peruse them,
with industry and care, but devoutly and fervently
implore the God of all grace to open them
to us, to spread a divine light over them, that
they may instruct, warn, and quicken us. We
should seek to him, who gave them to us, to enable
us to perceive their true beauty and glory,
and to conform our hopes, hearts, and lives to
them: to be animated by their promises—warned
by their threatenings—comforted with their
hopes; and guided to heaven by their precepts.
The teachings of the holy spirit are to be devoutly
implored, that they may be savingly profitable
to us. Rightly understood, and duly improved,
they are able through faith in Jesus Christ, to
make us wise unto salvation. All scripture is
given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction
in righteousness. That the man of God may be
perfect, thoroughly furnished unto all good works.
Divine grace must sanctify us by them, and
them to us. The teachings of Christ, as the true
prophet are requisite to open the mind, to remove
prejudices, and to enable us to see the
beauty, glory and importance of them. Being
born again, says the Apostle Peter, not of corruptible
seed, but of incorruptible, by the word of God,
which liveth and abideth forever. For all flesh is
grass, and all the glory of man, as the flower of
grass. The grass withereth, and the flower thereof
falleth away. But the word of the Lord endureth
forever. And this is the word which by the
Gospel is preached unto you.
7thly. A renewed heart is the best help to
understand aright the sacred writings. A holy
temper of heart will dispose us to sit, like Mary,
at the feet of Jesus to receive with joy his instructions.
If we have this, we shall feel most sensibly
when we read and hear—read the written,
and hear the preached word. This will enable
us to see the beauty and glory of the divine
character—the excellency of the Mediator’s
character—to behold the equity of Providence,
the riches of divine grace, the wonders of a Redeemer’s
love, and give us a lively view—of all
the truth, duties, doctrines, and ordinances of the
Gospel. A very different sense of scripture has
the saint from the sinner, the penitent believing
Christian, from the thoughtless and profane sinner,
the sanctified from the unsanctified heart.
The natural man receiveth not the things of the
spirit of God: for they are foolishness unto him,
neither can he know them, because they are spiritually
discerned. This doth not mean that an unrenewed
person cannot understand the true meaning
of scripture, or the doctrines of it. For,
then, it could be of no benefit or use to him.
What cannot be understood, cannot work any
good effect upon the heart or life. To assert
that none can understand the word of God, unless
inspired by the same spirit, which gave it, is
inconsistent with every principle of reason, common
sense, and scripture. For it, that is, the
scripture, addresses itself to all, good and bad,
saints and sinners.——Finally—
8thly. In order to understand the written word
of God aright, we must practise what we do
know—practise according to its divine precepts.
A right and saving knowledge, is a practical
knowledge. We must not only be willing to receive
all our doctrines and principles from the
holy scriptures, but to be guided by them altogether,
in our conduct and conversation:—to
embrace them as the only rule of faith and practice.—Then
shall we be safe. Then shall we
have a guide that cannot mislead us. If any
man do his will, he shall know of the doctrine
whether it be of God.——Thus we are to do,
in order rightly to understand the scripture——Then
opened he their understanding that they
might understand the scriptures.—
The Gospel to be supported by those who enjoy it.
GALATIANS vi. 6.
Let him that is taught in the word, communicate
unto him that teacheth in all good things.
The system of doctrines, duties, and ordinances
revealed in scripture is exceedingly
plain, level to every capacity, and easy to be
comprehended. That it is so, is one of its most
engaging recommendations. Were it unintelligible,
or wrapped up in obscurity and mysticism,
this of itself would be a valid plea for rejecting it
as an imposture or fraud. So plain is it, in its
essential principles, that nothing but a willing
mind to hear, receive, and attend to truth and
duty is wanting. Were we sincerely and candidly
disposed to hear and admit the truth, we
should differ but little, in our opinions, about
the distinguishing peculiarities and glories of
Christian doctrine and practice. The reason, or
at least, chief reason, why we omit what is clearly
revealed to us as duty by God, is because we
in heart are opposed to it. An unwillingness to
believe and do, as we are expressly commanded,
is the real difficulty in the way of our salvation.
This unwillingness at heart puts us upon making
objections against a duty, which is clearly revealed,
and repeatedly revealed, raises prejudices against
it, forms apologies for the omission of it,
and sets to work, most vigorously, all the system
of the selfish affections. For what we are really
and deeply unwilling to do, or wish not to be true,
we can easily work ourselves up to disbelieve.
On subjects of a moral and religious nature,
a man by nourishing prejudices, by false reasoning,
by artifice and delusion, can persuade himself
to believe any thing, however absurd or
impious or contradictory—even to admit that he is
inspired,—or may lawfully murder himself and
family; or that there are no Gospel ordinances,
or stated worship of the Deity, or that a divine
revelation, which bears all the marks of credibility
and authenticity, that could be desired, is
only a cunningly devised fable. This being the
case, we ought in all conditions, to be most vigilantly
upon our guard against the illusions of our
own minds; and also against the temptations of
the great adversary of souls, who always joins
in with those illusions. He artfully attempts
to rivet them, full well knowing that this is the
most probable way to succeed in his designs to
ruin us forever, and to make us the occasion of
disturbance and divisions in society. A heated
imagination, an erroneous conscience, and selfish
affections of the heart, together with bitter
prejudices against the truth are the most successful
engines ever employed by the adversary of
souls to deceive and ruin them. They are dangerous
things, more so than can be easily conceived.—Nay,
no person can, to a sufficient degree,
dread the unhappy influence of an erroneous
Conscience—heated imagination—inflamed
passions—and intemperate zeal. They have
led away many thousands from truth and duty, and sealed
them down in fatal delusions. We are surprised
to find what, we must acknowledge, is
found by daily experience, that many, who profess
sincerely to believe the truth of Religion,
are notwithstanding discovered to be capable of
rejecting some of its most important principles,
and plainest duties.——Among these plain duties,
that of supporting the Gospel may justly be
reckoned one.
In the sequel, I shall attempt to offer the scripture-arguments
I. In favor of this duty.
II. To consider the manner, in which it is to
be discharged.
III. And to invalidate the objections, which
have ever been made against it.
1. The first thing intended is to offer the
scripture-arguments to prove, that it is a plainly
revealed duty, that the precious Gospel of our
blessed Saviour should be supported by the people,
who enjoy it. There is no part of God’s
revealed will that may be kept out of view, or
be omitted to be set before mankind. The
whole truth, which he hath made known to us,
whether pleasing or displeasing to the human
mind, is to be exhibited. We may not stop
short of it, or go beyond it. If it be a part of the
counsel or will of God made known to man, in
the holy scriptures, that the Gospel is to be supported
by those who enjoy it, it may not, with
a good conscience, be withheld or denied. A
denial of it, it must be obvious to remark, has
a great and unhappy influence upon the interest
of the Gospel, and the Redeemer’s kingdom.
It tends to the decay of piety and virtue. What
is extremely painful to observe, is that it appears
from the experience and the history of the Church,
in past ages, and in the present age, that those
who wish to break up the peace and order of
particular Churches, and to foment divisions,
pretty generally commence their operations, with
a loud and absolute denial of this duty. They
raise a loud cry, and vehemently declaim against
it. They speak of it, in language not only bitter
but scornful. They say it is utterly unlawful
and exceedingly wicked; nay, and directly contrary
to scripture. Mean while, they do not
forget to impute to those who receive the support,
the worst motives—the most selfish and
mercenary; as having no eye to any thing beyond
the pecuniary advantages of their sacred
calling.
Such clamours set on foot against the obligations
of supporting the Gospel, as they proceed
either from ignorance, wilfulness, or parsimony,
so they fall in with the current of the selfish
passions of corrupt nature. And as interest is
the idol of every man, who is unacquainted with
the divine force of Virtue and piety, so whatever
affects or touches this idol, nearly affects his
heart: readily does he listen and easily makes
himself believe what he, in his perverted mind,
concludes to fall in with his supposed interest.
The love of money, or an inordinate attachment
to property, is the root of all evil. Thence most
of the crimes which disgrace human nature, and
disfigure the page of history. We full well
know, that a man can easily collect arguments,
sufficient to convince him, that he is justified in
not doing, what he is totally opposed to doing.—
I am entering on a subject of great moment,
affecting in its consequences, the very being and
existence of public worship; and of course, the
Christian Religion itself. It is a subject too,
which is not often discussed, lest what we offer,
should be considered either as a censure on people
for failures in their duty, or implying a suspicion
of their friendship or good will. But there
may be circumstances, which may require that
the obligations of supporting the Gospel, should
be fully stated. They need not be often urged,
and are not. But whatever doctrine, truth, or
duty may at any time be opposed, or Providence
may suffer individuals to rise up and deny: that
doctrine, truth, or duty must not be relinquished;
but there is a plain call to vindicate it.—Painful
as it is to me, to speak where motives of
self-interest, and not a sense of duty, may be
but distantly inferred to influence me, or where
malice and prejudice may accuse me of pleading
my own cause, I shall proceed, regardless of reproaches,
to adduce the Scripture-proof that the
Gospel is to be supported by those, who enjoy
it according to the express will of Jesus Christ.—
And, in the first place, we argue the obligations
of supporting the Gospel, in a decent and
honourable manner, from this consideration, it
is the will of God that there should be stated
public worship, and an order of men appointed
to preside over, and to dispense to worshipping
Assemblies, Gospel-truths and ordinances. The
office of a Gospel-Ministry is sacred. It is derived
from the great head of the Church. This
is a true saying, if any man desire the office of a
Bishop, he desireth a good work. That the work
and office of an evangelic Ministry are of divine
appointment, has often been proved on particular
occasions. And the proof has very often
been laid before us, in printed discourses. To
enter largely on the proof now, would carry me
beyond my design. But a brief stating of the
most material parts of the proof, is now necessary,
in order to establish the duty of supporting
public worship and the Gospel. Is it, then,
clear from the word of God that there should be
Gospel-Teachers, regularly inducted into the
work, in the New-Testament-Church, to the
end of the world? To be satisfied on so interesting
an inquiry, let us candidly listen to the
voice of the Saviour. Hath he, who is the king
of Saints and Bishop of souls, appointed and
commissioned such an order of men to be the
mouth of God to his people? That he actually
hath, appears from those large and particular descriptions,
in his Gospel, of their work and office.
And he expressly declares that the office
shall remain in his kingdom till the close of
time.——There are many very express and marked
passages of scripture, which inform us of the
Institution of a Christian Ministry, and of its continuance
in the world, as long as the world
shall stand. Suffice it just to repeat, as a specimen,
the subsequent ones. He, that is, a risen
Redeemer, gave some, prophets, some Apostles, some
Evangelists, some Pastors and Teachers, for the perfecting
of the saints, for the work of the Ministry,
for the edifying of the body of Christ, till we all
come in the unity of the faith, and of the knowledge
of the son of God, unto a perfect man, unto the measure
of the fulness of Christ. Here is an account
of what Christ, as risen and glorified, did with
regard to Teachers in his Church, both extraordinary,
such as prophets, Apostles, and Evangelists,
and ordinary, such as Pastors and Teachers.
And how long the institution of such an
order of men as Pastors and Teachers, was to be
continued: what their business and work were:
and the ends of the institution. The ends, were
the perfecting of the saints, the unity of the faith
and promotion of religion. It was to continue
as long as there were any among mankind to be
called into the faith and fellowship of the Gospel,
that is, as long as time should last.
Again, Christ as head over all things to the
Church, commanded his Apostles and disciples,
to go into all the world, and to preach the Gospel
to every creature. Go teach all nations, baptizing
them in the name of the Father, and of the
Son, and of the holy Ghost, teaching them to observe
all things whatsoever I have commanded you;
and lo! I am with you always, even unto the end
of the world. As long, therefore, as the world
shall stand, so long shall there be a Christian
Ministry.—The charge which the Apostle gave
to Titus as a Gospel minister, and which is to
be given to all, who enter the sacred office of
the evangelic Ministry, is a full proof that the
office is of divine appointment; and that the institution
of such an order of men, as Gospel
Ministers, is not the result of human invention
or human policy. The charge is most weighty
and solemn. It is awfully serious. We cannot
hear it without feeling a reverential awe. I
charge thee therefore before God, and the Lord Jesus
Christ, who shall judge the quick and dead at
his appearing, and his kingdom; preach the word,
be instant in season, out of season, reprove, rebuke,
exhort with all long-suffering and doctrine. For
the time will come, when they will not endure sound
doctrine: but after their own lusts shall they heap
to themselves, teachers, having itching ears. And
they shall turn away their ears from the truth, and
shall be turned unto fables. No words can more
expressly reveal to us the certainty that there is,
in the New Testament, such an order of men,
as Gospel Ministers; and that there are times
when people will not bear sound doctrine, but
will, as if infatuated, run with strange avidity
after self-created Teachers, or impostors; will
multiply them, having itching ears; and are unaccountably
restless and uneasy till they find
strange doctrines, and strange teachers of such doctrines.
They turn away their ears from the truth.
And turn unto fables. We need not hesitate to
admit the reality of the Christian Ministry, when
we find those bearing the office, represented as
being called of God—embassadors of Christ—the
servants of the most high—New-Testament-ministers,
whose work is to publish the laws, and
offer the grace of Christ. They are said to be
sent of God: they are to speak in his name—they
hold up the laws and grace of the Saviour,
dispense his truths—deliver his doctrines—administer
his ordinances, proclaim his promises—denounce
his threatenings—and in Church-processes
inflict his censures, or exercise his discipline.
It appears, then, with an evidence, complete
and full, that the work and office of the
Gospel Ministry are of divine appointment:
or that it is the express revealed will of God that
there should be, in his Church, or in the New-Testament-dispensation,
stated Teachers, Pastors,
or Ministers; and that they should declare his
counsel in his written word, and not the fictitious
revelations of a supposed inspiration, or
their own opinions or dreams. They are to
preach Christ and him crucified: and not themselves.—If
there be such an order of men, they
must be supported. The people, among whom
they labour, in word and doctrine, are obliged
to see that they are decently subsisted. Their
time and talents are consecrated to God in his
Gospel, and they must be, as to temporal things,
provided for, honourably. What may be deemed
an honourable subsistence, must be determined
by the attending circumstances. The age in
which they live. The place where they live.
The modes of living are very different, in different
ages, and places. What may be honourable
in one age or place, may be totally inadequate
in another.—The divine appointment of
the Christian Ministry is a conclusive argument
in favour of the duty of supporting the
Gospel.—
In the second place, we argue the duty from
the principles of justice. Justice between man
and man is a great and indispensable obligation.
It is a moral Virtue of such high importance as
to be the very pillar, upon which society rests.
Injustice towards any man, or body of men is a
heinous violation of the law of God. That
which is altogether just, he would have us practise.
He is a being of strict and impartial righteousness.
The righteous Lord loveth righteousness
and his countenance doth behold the upright.
As all orders of a community ought to exercise
honesty in their dealings with others, so it is fit
for them to call for exact justice from others.
Exterior circumstances alter not the claims of
justice. It is a moral Virtue which binds all
men. And it is to be observed to those in high
as well as low life, to those that are affluent, as
well to those that are indigent, to those who
are clothed with sacred, as well as civil office—to
those placed in seats of honour, as well as to
those in the shades of retirement, enjoying the
sweets of a private life. Is there a more obvious
dictate of justice, than that such as labour for
others, or spend their time for their benefit,
should receive a compensation? Doth God, who
is perfectly just and right, require one man to
devote his talents and time to another, without
receiving a due return? Can a case be named,
where, in things temporal or civil, a labour done
or service performed, may not righteously claim
a reward? But if the labour done or service performed,
be, in things religious or divine, is a
compensation to be denied? Is a labour, undeserving
of a reward, merely because it is a religious
labour? Will any one, who exercises any
reason at all, or who has any sense of the ties of
common honesty, repudiate the notion of a compensation,
because Religion is concerned? St.
Paul makes an appeal to the principles of strict
justice, to prove that Ministers under the Gospel
should not be unrewarded for the service or
labour of love, which they perform. 1 Cor. ix. 7.
Who goeth a warfare at his own charges? Who
planteth a Vineyard, and eateth not of the fruit
thereof? or who feedeth a flock and eateth not of
the milk of the flock? These questions carry their
own answer. It is supposed that every reasonable
person, the moment he hears them is prepared
to give the right answer. Three cases, or states
of life are mentioned; the soldier who goes a
warfare, the planter and dresser of a Vineyard,
and the shepherd who watches and tends anxiously
his flock. Such reasonably look for a reward.
They could not perform the work, in
common, without a reward. All mankind feel
that it is entirely fit that they should receive a due
recompence for their toils, care, and tenderness.
It would be barbarous cruelty, as well as high injustice,
to deprive them of a due recompence.
In the third place, the duty of supporting the
Gospel may be proved from, not only strict justice,
but from this consideration, that the general
rules of equitable dealings, make it fit and proper
that those who labour, in word and doctrine,
in the Gospel, should not be cut off from a living
among their fellow-creatures. Let me urge this
argument. You know that it is impossible for
any class of men to subsist upon nothing. Our
being employed about heavenly and divine things,
does not supersede the necessity of having temporal
provisions to support us. Food, raiment,
and a dwelling, the necessities and conveniences
of life are as requisite for those, who are engaged
in the arduous work of the Gospel-Ministry,
as for other orders of men. In order to be workmen
that need not to be ashamed, Ministers must
study. And they must study much—must read
extensively—must give themselves to reading,
meditation, and prayer—they must visit the sick—must
attend the dying—must console the sorrowful.—The
duties of their office are so arduous
and various, that they will take up all their
time:—employ all their abilities, though the
most splendid.—The education necessary must be
a learned one. This is expensive. Much previous
pains, study, and care are needful, in order
to be, as far as human exertions can go,
competent to the duties of their office. I say, as
far as human exertions can go:—for divine grace
sanctifies the heart.—Now can any one so far
lay aside reason, as to assert that one man is
bound to devote himself to the advantage of another,
in spiritual concerns, to promote them—to
instruct him—without a compensation?—Shall
ministers of the Gospel go unsupported—their
families be neglected, and they go from
house to house, begging their daily bread? The
more high and honourable their calling, the
more need of a comfortable maintenance. Reason
always agrees with revelation; and as fully
establishes the duty of honourably supporting the
Gospel. Thus argues the Apostle Paul: 1 Cor.
ix. 11. If we have sown unto you spiritual things,
is it a great thing if we should reap your carnal
things. The meaning of this passage is this:
think it not hard—think it not a burden—complain
not that you support with your substance,
those who minister unto you in holy things. It
is utterly impossible for any set of men to be fit,
or qualified to teach others, without diligent study,
and devoting their whole time to the business
of treasuring up knowledge. We are not to look
for miraculous assistances, or that knowledge in
religion is to be imparted by divine inspiration.—If
knowledge in Divinity be acquired by the ordinary
methods, as the Apostle supposes, by reading,
meditation, and prayer; and if Ministers of
the Gospel are to give themselves wholly to
these exercises; the necessary consequence is,
they must be supported by the people, among
whom they preach.—
4thly. The duty of supporting the Gospel
may be proved from the plentiful provision made
by divine order, for the temporal subsistence of
the Jewish priesthood. This was, indeed, large
and honourable. God always provides for the
subsistence of those, whom he calls to his work
and service. He never lets his Ministering servants
go, without a way prescribed for their support:
and a very ample one, was, by himself,
given to the tribe of Levi. The argument to establish
the obligations of a people to maintain
the Ministers of the Gospel, from the Jewish
practice of supporting the Priesthood, and the
Religion of the Temple is conclusive. For it is
the very argument made use of by the Apostle.
1 Cor. ix. 8, 9, 10. Say I these things as a man,
or saith the law the same also? For it is written in
the law of Moses, thou shalt not muzzle the mouth
of the ox that treadeth out the corn. Doth God
take care for oxen? or saith he it altogether for our
sakes? For our sakes no doubt this is written.
For he that planteth shall plow in hope: and he
that thresheth in hope, should be partaker of his hope.
verse 13. Do ye not know that they which minister
about holy things, live of the things of the temple,
and they which wait at the Altar are partakers
with the Altar. It is in vain to object against
this reasoning. It is the Apostle’s own argument.—
5thly. The duty of decently and honourably
maintaining the Gospel, is argued from the express
command upon its true Preachers, to study
and to meditate. They are, in so many words, commanded
to study that they may be workmen
that need not to be ashamed. Study to show thyself a
workman that needeth not to be ashamed, rightly dividing
the word of truth;—rightly dividing the
word of truth requires great wisdom and care,
study and meditation. It requires the wisdom
of the serpent and harmlessness of the dove.
Ministers of the Gospel are expressly enjoined
to give themselves to reading, meditation, and
prayer, that their profiting may appear unto all:
they are to be able men; apt to teach; able to
teach. They are most diligently to seek the
teachings, and guidance, and illumination of the
spirit. The duties of their office are various and
numerous, arduous and difficult. They have
the ignorant to instruct: the erroneous to reclaim:
the gainsaying to confute: the doubtful
to convince: the unstable to confirm: the afflicted
to console: the unreasonable to treat with:
and the scoffing and impudent to encounter. It
is impossible, therefore, for them to engage in
the secular callings of life as other men, to provide
for their own decent and honourable support,
and the support of their families. The
consequence is, the people, among whom they
minister, are bound to support them.
6thly. The support of the Gospel-Ministry
and public worship, is the express Institution of
Christ. He hath particularly ordained that his
Ministers shall be supported in every age of his
Church. 1 Cor. ix. 14. Even so hath the Lord
ordained that they which preach the Gospel should
live of the Gospel. Preachers of the Gospel are
to have a living in their work. It is the express
will of their divine Lord that they should.—What
can be plainer or fuller than these words?
No words can. If these can be evaded, so may
any that could possibly be used. What duty,
or doctrine, or virtue is more clearly enjoined?
The words are as full as though Christ had said,
“I declare to all, that my Ministers, or the regular
Preachers of my gospel shall have a sufficient
temporal support from the people among
whom they labour.” When he sent
out his twelve Apostles to preach the Gospel,
he forbid them to make any provisions for their
own livelihood, as to food, clothing or expenses
in travelling, because they should be supported
by those, among whom they travelled. Mat.
x. 9, 10. Provide, says he, neither gold, nor silver,
nor brass in your purses, nor scrip for your
journey, neither two coats, neither shoes, nor yet
staves; for the workman is worthy of his meat.
They were to be fully, in all respects, provided
for by those, to whom they preached. He
told them plainly that they were to be so. The
workman is worthy of his meat. He has a title to
a due compensation. It cannot therefore be
withheld, or denied without evident injustice,
and cruelty. When he sent out the seventy disciples,
he informed them that they might rely
on an ample and sufficient maintenance, for
their own comfort, and for works of mercy and
beneficence. Luke x. 7. The labourer is worthy
of his hire. This is applied to things spiritual,
as well as secular. I ask—for what purpose,
did our blessed Lord tell his own appointed
Preachers this, the labourer is worthy of his
hire, if they were to have no compensation, or
were to subsist, or to support themselves?—It
would have been altogether impertinent and absurd.—But
he knew they must be supported—and
he was not so unmindful of their happiness,
as to deny them a living, while on his own divine
work.—One passage more will be cited, and that
is the text. Let him that is taught in the word,
communicate unto him that teacheth in all good things.
Here is a plain command of the Apostle to
all, who sit under a preached Gospel, to give a
due proportion of their substance, for the support
of the Christian Ministry. And he enforces
the duty by adding, be not deceived, God is not
mocked; for whatsoever a man soweth that shall he
also reap.—As much as if he had said—‘flatter
not yourselves, deceive not yourself by any excuses.
God requires you to support his Gospel,
and he will not be mocked. As you sow,
you shall reap. As you deal with him, in this
matter, so he will deal with you. If you,
through prejudice, party spirit—or parsimony
decline utterly to impart a proper proportion
of your substance to support the Gospel, you
cannot expect his approbation.’
Thus it appears to be the will of God revealed
in his word, that his worship and Gospel
should be supported, in the world, by those to
whom the Gospel is dispensed.
2. Our next enquiry is, in what manner public
worship and the Christian Ministry are to be
supported. The mode of supporting the Gospel
is to be numbered among those indifferent things,
which are left to the wisdom, prudence, and
convenience of God’s people. They are at liberty
to adopt that mode, which best suits their
circumstances—the age—the place—the country—the
government where their lot is cast.
The word of God has prescribed no particular
mode. It could not wisely do it, because what
may be the best mode—the most convenient
for one people, one age, one form of civil government,
or one state of society would not be at all
convenient in another age or place. All such
things are left, in scripture, to be agreed upon,
as may best suit the circumstances of God’s people.
And what a disgrace to reason and Religion
that there should ever be any contention or
quarreling about them! What the majority adopt
and agree upon, ought to be cheerfully acquiesced
in by the minority, though not so agreeable
to them. For no maxim is better founded
or more reasonable, than that the majority must
govern.——
Whether the Gospel shall be supported by a
tax laid to each man’s property or by
a free contribution—or by a subscription—or by
voluntary donations—or by national funds—or
by particular funds—or by the legacies of
benevolent Christians, is a matter of total indifference:—ought
never to be an affair of conscience
or dissention—for nothing ought to be,
or justly can be, a case of conscience, which is in
itself totally indifferent. It is an erroneous conscience
only which concerns itself about modes
and forms, mere circumstances. The direction
is, let there be an equality. What is most equal,
just, or righteous is the preferable mode. But
difference about the manner of supporting the
Gospel should never be the cause of separations,
divisions, or uncharitableness. And we may
fairly conclude that such as are really willing to
do their proportional part, will never greatly
contend about the manner.
3. The last thing proposed, is to remove the
objections, which have ever been urged against
the duty of the text. So plain is the duty that
it is, with surprise, that we ever hear any attempt
to argue against it, on supposition they
profess to admit the truth of scripture. All that
ever has been offered, as objections against the
duty may be comprised in the four following
things.
1stly. The words of our Lord, Mat. x. 8.
freely have ye received, freely give. It is enough
to reply there, that these words, so often abused
and misapplied, have no reference to preaching
the Gospel, as all reasonable people will see, by
only reading them in their connexion. They relate
merely to miraculous gifts. And accordingly
we find the Apostles never received any pecuniary
profit, or reward for working miracles.—
2dly. The word hireling used by our Lord,
John x. 13. has been urged as a conclusive
proof that no true teachers of religion ought to
receive any support. He calls those hirelings,
whose only or ruling motive was the reward, and
who had no regard for the interest and good of
the flock. It is strange what work designing men,
and false Teachers have made of this word hireling.
They never mind the meaning of our Saviour,
or look to see how he uses it; but from
the very sound raise a bitter and opprobrious cry
against all true Ministers of Christ, and all regular
and fixed support of such. This single word,
hireling has put a handle into the power of such
people as hate religion; and they have by it,
broken up the peace of Churches—rent them asunder—and
loaded with vile slander the most
virtuous characters.—Every one, who looks upon
this passage, where our Lord employs the word
hirelings, will have a full evidence, if his eyes be
not fast closed with prejudice, that it contains
not the least shadow of an objection against the
duty of the text.
3dly. Some object and say, that the Apostle
Paul refused to take any reward for his preaching
the Gospel, and therefore other ministers,
in the ordinary ages of the Church, should never
have any support or fixed maintenance. They
appeal to Acts xx. 33, 34, as a proof that
Ministers of Christ should have no provision
made by people for their subsistence, but should
rely wholly on extraordinary supplies from Providence.
I have coveted no man’s silver, or gold,
or apparel: yea yourselves know, that these hands
have ministered to my necessities, and those that were
with me: And 1 Cor. ix. 12.—We have not used
this power. The power was that of demanding
a support from them. But he does not say,
that he did not want or call for a subsistence.
In the case of other Corinthians, he actually took
the contributions of the Churches to support himself
among them, lest the false Teachers should
raise a clamour against him, and against the
Gospel, and so prevent its success. It is a sure
mark of a false Teacher to deny and reproach
the duty of our text. Paul assures us, he laboured
with his own hands lest he should be chargeable.
This boast he makes to the Churches at
Ephesus, Thessalonica, and Corinth. But he
tells the latter, he took wages of other Churches to
do them service, and that what was lacking to them,
the brethren from Macedonia supplied.—He took
wages from other Churches, 2 Cor. xi. 8, 9.
Wages all know are a stipulated reward, or a
hire mutually agreed upon.——
4thly. But the greatest objection of all, is that
true Gospel-Ministers have the immediate inspiration
of the holy Ghost, miraculous gifts and
teachings; and are supplied with matter, both
thoughts and words, from God immediately,
therefore, need no support. If they be thus inspired
as the Apostles were, I own, they need
never study any—or read any—or meditate any,
previously, or even to have common learning—no
not to know how so much as to read, or write,
or speak: and consequently ought not to have
any stated reward or maintenance. The more
ignorant and grossly illiterate the better; for the
more strikingly will be the evidence that they are
only organs, or mere passive instruments in the
hands of God. If any be so far deluded as to
believe themselves immediately inspired, we are to
commiserate their wretched delusions, and pray
that the scales may soon—soon fall from their
eyes, and that they may not, with their infatuated
adherents, have the fate of the blind leaders of
the blind. That none are now, in this age of
the Church, immediately inspired, as the Apostles
were, I shall prove in another discourse. The
Apostles spoke as the spirit gave them utterance.
The matter and manner of their discourse were
immediately imparted to them, at least, on some
particular occasions.
The arguments in favour of the duty of the
text are full, plain, and abundant, from scripture,
from reason, from justice, from equity. The objections
are of no weight. And what a pity it is
that so many divisions in congregations should be
made, by men who are actuated by base, disingenuous,
and selfish views in denying and raising
a clamour against so clearly revealed a duty.——He
who wishes well to the Christian Religion,
must wish and fervently pray, that it may
please God, to continue in his Churches, a pious,
learned, and orthodox Ministry till the second
coming of our Lord Jesus Christ to judge
the world. Amen.
The Apostles, infallible guides in Religion, being
commissioned and immediately qualified
and inspired by the Redeemer.
2 THESSALONIANS ii. 15.
Therefore brethren, stand fast, and hold the traditions
which ye have been taught, whether by
word, or our Epistle.
The word traditions, here, means those orders,
truths, doctrines, or ordinances which
the Apostles, under the guidance and special direction
of the holy Ghost, delivered to the Churches
planted and formed by them. Tradition is
what is transmitted from one to another, to guide
and direct Christians, either in their belief or
conduct. Two ways did the Apostles of our
Lord employ in making known the mind and
will of God to the Churches which were formed
by them, in various parts of the world. And
they gathered Churches and settled Ministers
in almost all quarters of the then known world.
These two ways were by word and Epistles, by
public discourses or by private conferences, and
by written Epistles. And the text is an exhortation
to the Thessalonian Christians, and in
them, to all Christians in all ages and Countries,
where the Gospel in the course of divine providence
should be preached, to be firm and unshaken
in their adherence to the truth, duties, doctrines,
and ordinances of the Apostles, whatever
dangers might threaten, difficulties arise, or
temptations assault.
Therefore, brethren, stand fast, and hold the
traditions which ye have been taught whether by
our word, or our Epistle. Their word and Epistle
taught one and the same Religion, without the
least difference or a single contradiction.
What is proposed, in the progress of this
discourse, is to prove that the Apostles are infallible
guides in religion, being commissioned,
and immediately qualified and inspired by the
Redeemer.
In order that my meaning in this proposition
may be fully comprehended, it will be necessary
to state, a little more at large, the idea intended
to be illustrated and established in the present
discourse. It is this: We as christians, are invariably
to adhere to, and abide by Apostolic
traditions, using the word, in the sense of the
text; or by their precepts and examples. Jesus
Christ, the author of the Gospel-dispensation,
and head over all things to the Church, invested
them with full power and authority to order, to
arrange, and to direct infallibly, in all the
concerns of the Churches: in the doctrines
which we are to receive, as the articles of our
Creed: in the duties to be performed by us, in
all our various relations: and in the ordinances
to be attended upon by us. They omitted no
truth which they were to deliver. They preached
no doctrine, which their divine Master, had
not given them in charge to preach. They observed,
as a standing ordinance, no institution,
which he did not expressly appoint, or order
them to observe. They were, moreover, secured
from error both in doctrine and discipline.
They never were mistaken or deceived respecting
any points of the Religion, which our Lord
came from heaven to erect. His kingdom is
not of this world. It is like no worldly kingdom.
It is injured, and its original purity and
glory are defaced, whenever it is incorporated
with any civil forms of government. In this
kingdom, the Apostles acted altogether under
their king. They taught nothing contrary to
his mind. They practised, in things divine, or
as inspired builders, nothing, which the great
Master-builder did not approbate. We are to
build upon the foundations of the prophets and
Apostles, Jesus Christ himself being the chief corner-stone.
We are safe, then, and only safe,
when we take the Apostles for our infallible
guides in the faith, order, worship, and institutions
of our Churches. We are to build
upon their foundation. They spake as they
were moved by the holy Ghost. They were endowed
with his miraculous gifts. They had such
evidence of it, as was to them intuitive. And
they could prove it to others, by the works,
which they wrought.—As believers in a divine
Revelation, we cannot be consistent with ourselves,
if we admit that the Apostles or inspired
penmen of the New-Testament, were mistaken,
or acted without authority from their Lord,
in any thing delivered by them; or observed
statedly by them. To admit that they might not
either know the mind of Christ; or knowing it,
were ever neglectful of it, is at once to give up
all divine Revelation. If we may say that, in
one point, they acted as weak and mistaken men.
Others may say they did in other points with
equal propriety. How then is it possible to know
what to hold, or what to give up? The whole
must either be retained, or rejected. There is
no selecting. If the Apostles, in their example
and precepts, had not full power and ample authority,
then we are under no obligations to keep,
for instance, the first day of the week as the Sabbath,
or holy time, because they did, or to receive
any of their doctrines or ordinances, or to
follow any of their directions. Of course, we
must reject all the scriptures, except our Lord’s
own particular discourses.—Let us, then, enquire
after the authority of the Apostles. In the
words now before us, St. Paul commands us to
adhere, strictly and exactly to what he delivered
to the Churches. Therefore, brethren, stand fast
and hold to the traditions as ye have been taught.
There is a peculiar force in the words stand fast.
The meaning it to be firm: be fixed: never give
up, deny, or depart from; but invariably keep
to all that you have been taught by us, the Apostles
of our common Lord.—To the Corinthian
Christians, he has a similar direction. Now I
praise you, brethren, that ye remember me in all
things and keep the ordinances as I delivered
them unto you. The arguments to prove that the
Apostles are our infallible guides in Religion,
being commissioned and inspired by the Redeemer,
may be comprised in these six. They were
his chosen witnesses to the world.—They received
their commission from him.—The divine spirit
was their perfect director.—Miraculous works
were done by them.—They required intire submission
to their teachings.—And they took care
to commit the Gospel to writing—and the Gospel-ministry
to faithful men, commanding them
to deliver sound doctrine, and to shun all doctrines
which they had not delivered.
1stly. They were his chosen witnesses to the
world. It seems to have been not only expedient,
but necessary, that our Lord should have
some chosen or special witnesses of his life, doctrines,
works, and sufferings. These were indeed
open to the view of all. The whole Jewish
nation could not but know them. His
mighty works were not done in a corner, or before
a few partial and interested friends. They
were done on the most public occasions, before
all classes of people, enemies as well as friends.
He did not retire to some private apartment to
work his miracles, taking with him two or three
particular adherents and then order these to publish
them abroad. But notwithstanding the open
and public nature of his mighty works, it was
necessary that he should chuse a certain number
of persons to accompany him constantly, through
the whole course of his Ministry, to be to the
ends of the earth, his faithful witnesses. They
were to transmit to the latest ages a genuine account
of his holy life, his heavenly doctrines,
and the nature and end of the Gospel-dispensation.
These witnesses he called Apostles. And
he took them from the ordinary ranks of life,
in order to cut off all occasion of objecting against
his religion as the work and contrivance of
man. They were illiterate. They were, also,
destitute of riches. Had he selected his Apostles
from, among the great, the rich, and the learned,
their success, in preaching his Gospel, would
have been imputed to human and natural causes.
Once only did he, during his Ministry, send
these chosen disciples to preach to the Jews. He
kept them with him, to instruct them fully into
all the concerns of his kingdom, that they might
be under the best possible advantages to testify of
him, and his doctrines, and life. But he did
not leave the people destitute of the means of
knowledge. He pitied them. He accordingly
provided for their instruction in the truth, by
appointing seventy disciples to preach the glad
tidings of life eternal, through the whole province
of Judea. He chose twelve Apostles,
doubtless in allusion to the number of tribes, into
which the people of Israel were divided. And
the conjecture that the seventy were appointed,
in allusion to the number of the great council of
the nation, the sanhedrin, is founded in probability.
The apostles, then, were appointed to
bear witness for Christ to all the world. They
were to testify, every where, to all he did, and
to all he suffered as Saviour: his holy life, his
divine doctrines, his wonderful miracles, his
bitter passion, his cruel death, his glorious resurrection,
his triumphant ascension. They were
always about his person. And they were with
him, during that interesting, that marvelous, that
instructive period, of forty days from his resurrection
to his ascension. During this term, our
Lord gave them all the light and information,
about their duty, and his kingdom, which they
needed. Happy Apostles to converse, for forty
days together, with a risen Saviour! He said
every thing to them, that was needful, to convince
them, to confirm them—to enlighten them—to
console them—and to arm them to meet dangers
and difficulties in their arduous work. He
taught them in all that was requisite they should
be taught. To whom he showed himself alive after
his passion by many infallible proofs, being seen
of them forty days, and speaking of the things pertaining
to the kingdom of God. They were eyewitnesses
of his ascension. They saw him taken
up from the earth. A cloud, miraculously prepared,
received him. For while they beheld, he
was taken up, and a cloud received him out of their
sight. They were appointed to be witnesses of
the truth of these things. Christ tells them,
particularly, that they were to bear witness of
these things to all the world. And ye also shall
bear witness, because ye have been with me from
the beginning. They only, of all men, were qualified
to be witnesses of these things; for they had
seen them, and heard them: they had constantly
accompanied him, during his Ministry. They
knew all those things, as well as it is possible for
man to know any thing, which he sees with his
eyes, or hears with his ears. Even at the very
time of Christ’s ascension he tells them, ye shall
be witnesses unto me, both in Jerusalem, and in all
Judea, and in Samaria, and unto the uttermost parts
of the earth.
2ndly. They received their commission from
him immediately. If we attend to the commission
which our Lord gave them, we shall see
how clear the evidence is, that they are infallible
guides in things of Religion, in doctrines,
duties, truths, and ordinances.
They were sent by Christ to proclaim pardon
and salvation, and to set up his church among
all nations. He told them what to expect, in
the discharge of their duty—that the disciple
was not above his Master, nor the servant above
his Lord:—that he that receiveth you, receiveth
me, and he that receiveth me receiveth him that
sent me: on the other hand, he that despiseth you,
despiseth me, and he that despiseth me, despiseth
him that sent me. They bore his name, acted under
his authority, and delivered his messages.
They preached his doctrines, and not their own
opinions. They celebrated his ordinances, not
their own institutions. They never went beyond
his will, or neglected it. When they
speak; I hear the voice of the Lord. When
they acted in matters of church-order and discipline;
I feel, that it is precisely the same as if
the Mediator himself bid us to do the like. During
his personal Ministry, he once sent them through
the whole land of Judea, to proclaim from city
to city the glad tidings of pardon and salvation.
They had a larger commission after his resurrection.
They had power to carry the gospel of
his kingdom among all nations, and to collect
Churches. Their commission is as full as it can
be. Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son,
and of the holy Ghost, teaching them to observe all
things whatsoever I have commanded you, and,
lo! I am with you always even unto the end of the
world. In these words we have the express institution
of the ordinance of Christian Baptism.
Public worship and the Gospel-Ministry, we are
here told, are to be continued unto the end of
the world. They, the Apostles, were to go among
all nations without any distinction of Jew
or Gentile, bond or free, barbarian or scythian.
Wherefore there is neither Greek nor Jew, circumcision,
nor uncircumcision, barbarian, or scythian,
bond or free; but Christ is all and in all. They
were to bring them all, if possible, to embrace the
Gospel. They were to gather Churches: to ordain
Ministers: to appoint all the orders of the
Churches—to teach them what to believe—to
elect deacons—and lay down the plan of worship
and discipline. The whole forty days their
Lord was with them, from his resurrection to
his ascension, he was teaching and directing them.
He spake of things pertaining to his kingdom. All
power in heaven and on earth was his: and he
gave them all the authority which could be
needful. He failed not to furnish them completely
for their work. And what he imparted to
them, that they communicated, and no more.
They made no additions of their own. How
remarkable are these words, in their commission,
teaching them to observe all things, whatsoever I
have commanded you! They taught nothing of
their own. They were the mere instruments or
organs by whom Christ spake.
3dly. The divine spirit was their perfect director
in all things, both as to doctrine and discipline.
They delivered the whole counsel of God,
and nothing but the counsel of God. They kept
back nothing; they omitted nothing through
fear of man; nor advanced any opinions of their
own to gain the favour or affection of any man;
or body of men. Wherefore, says the Apostle
Paul, I take you to record this day that I am pure
from the blood of all men. For I have not shunned
to declare unto you all the counsel of God. They
never taught any false doctrine, or went into any
wrong practices, or set up any institutions
without a divine warrant. Their precepts and
their example, consequently, are binding upon
all Christians. Neither may be disregarded.
Both are to be followed, for they were divinely
inspired. No other men, since the holy oracles
were completed, ever were divinely inspired;
or ever will be. Those whom God inspires,
are safe guides; are perfect guides in things pertaining
to his kingdom. They are infallible
guides, because our Lord, in the most express
manner, promised them such guidance, aid, and
constant direction of his spirit, as should be fully
sufficient:—Such as should effectually secure
them from all error in doctrine, faith, and worship.
He often promised this infallible direction
or aid. And he did not fail to make good
his gracious promise. They were never without
the special and infallible teachings of the spirit
of truth. John xiv. 16, 17. I will pray the
father, and he shall give you another comforter,
that he may abide with you forever: even the spirit
of truth, whom the world cannot receive. verse
26. But the comforter which is the holy Ghost
whom the Father will send in my name, he shall
teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you.—Here
is a full proof that the Apostles had such
assistances and teachings from the spirit, as rendered
them infallible guides to the Churches;
to all mankind. He shall teach you all things,
and bring to your remembrance whatsoever I
have said unto you. They could not, accordingly,
mistake in any point; or omit: or forget
any thing. Again—John xvi. 13, 14. Howbeit
when the spirit of truth is come, he will guide you
into all truth: and he will show you things to come.
He shall glorify me; he shall receive of mine, and
shall show it unto you. He shall not speak of himself:
but whatsoever he shall hear, that shall he
speak. The spirit was to guide them into all
truth—to enable them to foresee future events.
How full are these promises! If we can believe
any thing; we must admit that the Apostles,
enjoying those extraordinary and miraculous assistances,
are infallible guides in Religion. Those
promises now cited, and all others of a like tenor,
are peculiar to the Apostles, and in their full
latitude apply to no others. No christian or
Minister has any right to them, or can apply
them to himself, without high impropriety.
They prove, as clearly as words can, that the Apostles
were secured from all error of doctrine
or discipline, and rendered as infallible in their
teaching, directing, and guiding mankind, as
completely as if Christ himself had been personally
present with them, to tell them always what
to do, and what to teach. Nay, farther, they
were commanded not to take one step in their
arduous work of spreading the glories of the
Gospel-kingdom until these very promises were
fulfilled in them; until baptised of the holy
Ghost, or endowed with his miraculous inspiring
influence. And behold I send the promise of my
Father upon you: but tarry ye in the city of Jerusalem
until ye be endowed with power from on
high.
4thly. Miraculous works were done by
them. All inspired men are enabled to give
public and occular demonstration that they are
inspired. Those who claim to be inspired, but
have no power to work miracles, are impostors;
and ought always to be looked upon by their
fellow-men as deceivers. Miracles are the testimony
of God himself set to the doctrines and
instructions of inspired teachers, as a seal. The
alwise, and infinitely gracious God, who always
acts with perfect rectitude, never inspires any to
be his messengers to reveal his will, without
enabling them to exhibit proper testimonials that
he has sent them. For it is at our peril to listen,
a moment, to such as claim any immediate communications
from him, without evidence. Whom
he calls or sends immediately, he always empowers
to show the needful tokens, lest we should
be deceived or imposed upon by fraud or artifices.
As inspired men, the Apostles, had power
to work miracles. They had power imparted
to them, to restore to the maimed, new-created
limbs—to heal the sick by a word or command—to
eject demons by merely ordering them to
depart from those possessed with them—to strike
dead with a single word—to give life from the
dead—to confer the gift of the holy Ghost upon
others by laying on the hands—to foretel future
events. Such extraordinary powers were
a full proof that God had sent them. By these
signs, he authorized them as his messengers.
All mankind are, consequently, bound to receive
them as such, to submit to their directions,
and to follow their example in discipline. We
may particularly notice the gift of tongues conferred
upon the Apostles. Without this, they
could not possibly have been furnished to execute
the commission which they had received, to go
and teach all nations. But they could not teach
the Gospel to various nations without understanding
their languages. And they could not,
by study and human means, supposing them to
be favoured with the best, have been such adepts
in the various languages, as to preach in them,
the glorious truths of the Gospel. But without
any study, they could at once, speak to all nations
in their own tongues, the great things of
religion. What more striking proof could be
exhibited, that God was in truth with them, and
had divinely inspired them? We are obliged,
therefore, to stand fast, and hold to their traditions,
their doctrines and examples. Thus says
the Apostle to the Hebrews, How shall we escape,
if we neglect so great salvation; which at
first began to be spoken by the Lord himself, and
was afterwards confirmed unto us by them that
heard him; God also bearing them witness, both
with signs and wonders, and with divers miracles,
and gifts of the holy Ghost, according to his will.
God bears witness to his servants whom he immediately
employs to deliver his messages to the
Children of men by miracles. And they went
forth and preached every where, the Lord working
with them, and confirming the word with signs
following. We are to receive no pretender to
immediate inspiration, unless God bear him witness
with signs and wonders. We are never required,
as reasonable creatures, to admit any
one, as called and commissioned immediately of
God, unless he be able to prove it to us, by miraculous
powers.
5thly. The Apostles demand entire submission
to their teachings. They knew that they were
divinely inspired and commissioned by the Redeemer;
because they had such miraculous powers
constantly. They could not be self-deceived.
They did not mistake a warm and heated imagination,
or a spirit of delusion, for inspiration, as
many poor deceived persons have done, in various
ages of the world; for they had the power
of working miracles, to satisfy themselves and
all others. We find them, of course, acting agreeably
to this. They set up their example as
a rule, as well as their doctrines. Their example
or practice, in things of discipline and of
Church-order is binding on all Christians, and
as obligatory as their precepts. They absolutely
commanded all men, wherever they went, to
receive their doctrine as the word of God. They
had no hesitancy about this. Thus St. Paul.
If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things which I write,
are the commandments of the Lord. It would be
blasphemy in any, but the Apostles to do this.
So the Apostle John. We are of God; he that
knoweth God, heareth us: he that is not of God,
heareth not us. Hereby know we the spirit of truth,
and the spirit of error. They had a full knowledge
of what was false doctrine, and what was
true. So far did they carry this, that if any obstinately
refused to follow them, and to receive
their doctrines, they withdrew all connexion of
a religious nature from them—held no communion
with them, but cut them off from the society
of the faithful. If any man obey not our word by
this Epistle, note that man, and have no company
with him that he may be ashamed.—Such as dissent,
and go off from the plain doctrines of the
Apostles are to have a mark set upon them—all
intimacy with them is prohibited: note that man,
and have no company with him that he may be ashamed.
The practice of the Apostles is set up
also as binding on all christians, in respect to
Church-order and discipline. Be followers together,
says one of them, of me, and mark them that
walk so as ye have us for an example. Thus in
the text. Therefore, brethren, stand fast, and
hold the traditions which ye have been taught
whether by word or our Epistle. As much as if
the Apostle had said, stand fast in the faith, comfort
and hope, doctrine, holiness, and profession
of the Gospel—and steadfastly maintain the important
points of truth and duty, in which ye
have been instructed by us, whether by word of
mouth, while we were with you, or by this and
our former Epistle, which contain an important
part of the faith that is delivered to the saints,
as the only standard of doctrines, worship,
and obedience.
The Churches, also, let it be farther and
carefully remarked, which were formed by the
Apostles under their inspection were patterns for
all succeeding ages.—But if any man seem to be
contentious, we have no such custom, neither the
Churches of God. Nay, Christians are commended
for strictly adhering to the ordinances
of the New Testament-dispensation. Now I praise
you, brethren, that ye remember me in all things,
and keep the ordinances, as I delivered them unto
you: the two great Gospel-ordinances delivered
unto the Churches, are baptism and the Lord’s
Supper.—If any refused to admit Apostolic precept,
and Apostolic example, others were commanded
to withdraw from them: to treat them
as grossly erroneous:—as unfit for communion:
as in fact denying the religion of the Gospel.
Now we command you, brethren, in the name of our
Lord Jesus Christ, that ye withdraw yourselves
from every brother that walketh disorderly, and
not after the tradition which ye received of us.
The word tradition here is used in a good sense,
and means the doctrines, ordinances, and truths
delivered by the inspired Apostles. It is a word,
indeed, which has been greatly abused. Superstitious
people hold to oral tradition as equally
valid with the written word of God. And self-confident
and impious people call all religion,
tradition.
6thly. The Apostles took all due care to commit
the Gospel-ministry to faithful men, commanding
them to deliver sound doctrine, and to
shun all doctrines which they had not delivered
and penned down, as directed by the holy Ghost.
And the things that thou has heard of me, among
many witnesses, the same commit thou to faithful
men, who shall be able to teach others. To faithful
men. Men only are to be public teachers.
Faithful men, are men of integrity, sound judgment,
and seriousness, in the judgment of Charity.—Again
they must be able to teach. To be
able to teach is to be men of great knowledge—men
of learning—men of extensive reading and
thought:—Unlearned men are not able to teach.
They only pervert scripture, and expose religion
to contempt. An ignorant teacher is an absurdity;
yet surprising as it is, people have itching
ears to heap up such to themselves.—Ministers
of the Gospel are commanded to feed their people
with sound doctrine, to give to every one a
portion of meat in due season. But speak thou the
things which become sound doctrine. Sound doctrine,
is uncorrupted, true doctrine. We may
know what sound doctrine is, by seeing what the
Apostles preached, and most of all dwelt upon.
All divine truth is sound doctrine. Now if we
did not know, or could not find out what sound
doctrine is, we should never be commanded to
preach—or to adhere to—or to contend for it.
The Apostles have delivered the true doctrines
of Religion—have laid down the true plan of
worship. And they were plain Preachers. We
do know, we can easily know, what they delivered,
as the great and essential doctrines of Christ.
They command us all, Ministers, and private
Christians, to shun all doctrines different from
theirs. Be not carried about with divers and
strange doctrines. Strange doctrines, are such as
are not found in scripture, or such as the Apostles
delivered not. This command supposes, we
can know what divers and strange doctrines are.
For if we could not, it would be fruitless to tell
us to avoid them. The Apostles, then, considered
themselves as delivering to the world, the
only true system of Gospel doctrines. They
did so. They are consequently, to be wholly
relied upon, in all things, pertaining to the kingdom
of God. Where we can find Apostolic
practice or example, in duties and ordinances,
statedly observed, we are perfectly safe, and
only safe in conforming ourselves thereunto.—I
have now offered a variety of arguments to
prove to all, that the Apostles are infallible
guides in Religion, being commissioned and inspired
by the Redeemer immediately.—I trust
the arguments are satisfactory. The subject is
not often discussed. It is however a most important
one.—And I close the discourse, with
this single remark. If the Apostles were not secured
by the extraordinary assistances of the divine
spirit from all error, in doctrine, discipline, and
ordinances, and be not infallible guides—if we
may not build, with all possible safety, upon their
foundation, we must give up all the scripture as
a cunningly devised fable, and commence unbelievers
in any divine Revelation at all.
The first day of the week proved to be holy
time, and set apart by Christ to be a weekly
Sabbath to the end of the world.
ACTS xx. 7.
And upon the first day of the week, when the disciples
came together to break bread, Paul preached
unto them, ready to depart on the morrow, and
continued his speech until midnight.—
There is no part of the Christian Religion,
but has had, in one age and another, its
enemies. There is no duty of it, however plain
or important, but first or last, objections have
been made against it, by those who were disinclined
to perform it. Neither is there any one
of all the Virtues of morality, taken in its true
meaning and just extent, which has not been opposed
by perverse and wicked men, whose vicious
lives, or whose loose principles, made it
their supposed interest to dispute or deny its obligation.
We are not, therefore, to be surprised, when
we find so plain a point as our obligation to sanctify,
and observe as holy time, the first day of
the week under the Gospel-dispensation, denied,
or reproached as a human invention. For
there is indeed nothing, in the Christian Religion,
either so obvious, or so excellent in its nature,
that has wholly escaped censure. This being
the case, it becomes us carefully to examine
the holy scriptures, to see what they enjoin upon
us respecting all parts of our duty to God, as
well as to man and to self.——In the present discourse,
I shall, in dependence on divine help,
make it my business to state, and to dwell upon
the evidence from scripture, to prove that the
first day of the week is holy time, and set apart
by Christ, to be a weekly Sabbath to the end of
the world.—
In the arguments, which may be adduced and
illustrated, the divine authority of the writings of
the Old and New Testament, will be taken for
granted. Such only as believe in them, it is
expected, will yield to the force of arguments
drawn from them.—It is proper, likewise, just to
remark here, before we enter upon the proposed
proof, that if we reject the Old Testament, we
may as well, and must if self-consistent, reject the
New. For if one be divinely inspired, the other
must be also. If one be false, or spurious, the
other is also. Both, therefore, must stand or
fall together, because they are intimately connected:—and
so intimately connected, that both
are either true or false. This every one will allow,
who has carefully and diligently read and
compared them, or taken proper pains to see
their connexion. This connexion has been evinced
by several very able and judicious writers.—Let
it be further remembered, that nothing in
the Old Testament is done away, but the positive
or ceremonial part:—The moral part is
as much in force, now, as ever. It never indeed
can be repealed.—We have our Lord’s own
words to bear us out in this assertion. He tells
us most expressly, that he came not to destroy the
law and prophets but to fulfil them—or to confirm
them.
As the subject before us has been a good deal
debated in the world, and is of a most important
and interesting nature, it is hoped the hearer
will give not only a candid, but a critical attention.
The more critical, the better; for I am
persuaded, that no part of truth or Religion will
suffer by the closest inspection, or most severely
critical examination.—We want and wish for
no assistance from superstition to befriend the
glorious cause of the christian religion. If it
cannot stand upon its own broad basis, and do not
recommend itself, by its own superlative excellence
and reasonableness, let it fall; and let its
enemies triumph.—We invite them to examine:—We
urge them to a free and fair enquiry.—
In the words now read, St. Luke, the writer
of the history of the Acts of the Apostles, gives
us an account of public worship, as conducted by
the inspired Apostles; the time when it was attended
upon, and the different exercises of which
it was composed. The time when, was the first
day of the week, or what has generally been
called, the Christian Sabbath. The Preacher,
who was the apostle Paul, delivered a discourse
to the professing Christians, who had assembled
together to keep as holy time, the first day
of the week. The Lord’s Supper was celebrated
as a divine ordinance. They broke bread sacramentally.
St. Paul administered the sacramental
supper. And they had such comfort and sweet
experience of God’s presence and blessing, that
the exercises of public worship were protracted
to an unusual length.—Here we have the example
of the Apostles, and their converts to the Gospel,
for keeping as holy time, the first day of the
week.—The first day of the week appears from
these words to have been the common time for
public worship. For the historian speaks of
their coming together, not as an occasional, but
stated assembling. The very manner, in which
he speaks of their meeting for public worship,
must satisfy every candid mind, that it was a stated
or common time. And most certainly the Apostles
would not have ventured of themselves,
or from their own power, to set apart, and to
observe as sacred, a day for public worship. For
this, they had a special order from him, who is head
over all things to the Church. Their example
in observing, as sacred time, and for public worship,
the first day of the week is as binding upon
us, as an express precept.
Many excellent and pious books have been
written upon the sanctification of the Sabbath—the
manner in which it is to be sanctified has been
often well described—directions how to do it have
been given—motives to induce people to keep it
holy unto the Lord have been enlarged upon—and
the change of the Jewish into the Christian, the
seventh into the first day Sabbath has been, by
learned Divines, clearly proved.—Much indeed
hath been said and written concerning the Sabbath;
and well said and well written. But the
enquiry we propose now to consider, is whether
it be the mind and will of God, that under the
Gospel-dispensation there should be any distinction
of days, or any time set apart as holy? This
is seldom discoursed upon. It is however a very
interesting question, and worthy of a careful attention.—When
I cast my eye upon some few
writers, who have employed their time and abilities
to disprove the morality of the Sabbath,
and to diminish the regards of Christians to it, I
feel a deep sorrow. How unhappy that the mind
should be puzzled and confounded by such writings!
And how hurtful to religion is every attempt
to dissuade people from esteeming the
Lord’s day, as holy time. For if the Sabbath
be once generally looked upon, as a human device,
it will of course be neglected.—One writer,
in a system of moral philosophy, which he saw
fit to publish, has laboured to make it appear,
that the Sabbath is not a divine institution.
This single thing will tend much to injure the
Churches, and to corrupt the public morals.——
In order to do justice, as far as we are able,
to the subject before us:—we will begin our enquiry
with the original institution of a Sabbath,
or a seventh proportion of time, set apart from
the common concerns of life, to religious purposes.
1stly. A sabbath is a day of sacred rest. The
meaning of the word is rest; and it necessarily
presupposes labour and toil as preceding it. A
Sabbath day is a day of rest—a rest in God, or
devoted to him, to his fear and service. The
great question is when was such a day first appointed?
Reason teaches us that we ought publicly
to worship and serve God, the fountain of
life and being. If it teach us this, it will teach
us that some particular time, or day should be
appointed to the important duty. It cannot
inform us what portion of time, or what day.
After we are told that God has set apart a seventh
proportion of time, it consents to such a
portion or part of time as altogether suitable.
We cannot suppose that when God made man,
that he would leave him without any assistance
or direction about the time, when, he should
worship and serve him. As he made him a rational
being, so he would take care to favour
him with all necessary guidance and instruction
about his duty to him. And we accordingly
find he was particularly attentive to him, to fix
his duty, and point him to his only happiness.
For man is only happy, when intent upon duty.
If we turn to the Book of Genesis, ii. 1, 2, 3.
We shall find that the Sabbath was appointed
immediately upon finishing the great work of
creation. As soon as God had made the heavens
and earth, and had formed man in his own
image, he instituted the Sabbath, not for his
own, but for man’s benefit. Thus the heavens and
the earth were finished, and all the hosts of them.
And on the seventh day God ended his work which
he had made, and he rested on the seventh day
from all his work which he had made: and God
blessed the seventh day, and sanctified it: because
that in it, he had rested from all his work, which
God created and made. There are three words
here used respecting the seventh day. God rested
on the seventh day: he blessed it, and sanctified
it. No one can be so absurd and foolish as
to imagine that the Supreme Jehovah wanted rest,
because fatigued with the labour of Creation.
With infinite ease, did he speak the whole Universe
into existence. And it might have been
instantly done, or all in a moment, in the twinkling
of an eye, as well as in six days, if it had
been the divine pleasure. He had important ends
in view, in employing six days in the formation
of the heavens and earth, as he hath in all his
conduct. The everlasting God, the Lord, the creator
of the ends of the earth fainteth not, nor is
weary. As therefore he was not fatigued or
worried with labour, he needed no rest as to himself.
The word rest here cannot mean eternal
rest, or his own divine happiness, because in this
sense of the word God always rested; for he was
completely blessed from all Eternity. His happiness
is the same from everlasting to everlasting.
The meaning of his resting on the seventh day—blessing
it—and sanctifying it, is setting it apart to
religious uses, as a day in which his blessing may
be hoped for eminently. To sanctify a day, is
to distinguish it from others—to consecrate it to
holy purposes. And his resting on the seventh
day is an example to man, after six days of labour,
to set apart to religious uses, the seventh. There
are some circumstances respecting the original
institution of the Sabbath worthy of notice. It
was appointed as soon as God had ended the
work of creation. It is the very first institution
or express law of God. As soon as he had formed
man, he gave him the law of the Sabbath:
and he gave it to him because he had finished
the work of creation. This is particularly expressed.
The very institution of the day pointed
out the use of it:—it was to lead man’s thoughts
to the author of nature, to remember with gratitude
and reverence the works of creation—to
fix his mind upon God as the only object of religious
homage and praise—and to keep him from
Idolatry, and impiety. It was necessary that
man should have a time ordained for worshipping
and particularly glorifying his Maker. He
was planted in Paradise. And Creation was
filled with the glory of the Lord. It spake forth
in silent language his praise. But man was not
to be an idle spectator of the wonders of the divine
workmanship. His business was to adore
and rejoice in the fulness of his portion: to eye
with rapturous delight the power that formed
him, and spread around him in such rich profusion
the beauties of nature. The Sabbath was
ordained to furnish him with the stated opportunity,
and to remind him of the duty of worshipping
his Creator. God saw that he needed such
an institution, though perfectly innocent; and
though brought into existence in a state of complete
maturity of reason and judgment. The Sabbath
was appointed before sin had entered the world,
and defaced the divine image in man. If man, in
his primitive state of rectitude, and when sin had
found no place in his heart, needed a day of rest
in God—or a seventh part of time to be consecrated
to the great exercises of religious homage,
how much more does he now, in his fallen state?
There is but one objection that was ever
raised, against the belief that the Sabbath was
appointed at the close of creation, before
man apostatised, and that is the account
here in Genesis ii. 1, 2, 3 of the very appointment
of the Sabbath, was inserted by way of anticipation;
or that Moses mentions it in his narrative
too soon. This is the same thing as to charge
the sacred historian with inaccuracy. It is to
say, he was incorrect, and made an unhappy
mistake. And if the Sabbath was not instituted
in Paradise, he indeed is extremely incorrect,
and injudicious to mention the appointment of
it more than two thousand years before it took
place; as he did, if it were not instituted till the
Children of Israel came out of Egypt, as is alledged
by some. The only reason they offer for
supposing the Sabbath is here spoken of, by way
of anticipation, is the silence of the Scripture
upon the subject, till we come down to the departure
of the Children of Israel out of Egypt.
They pretend not that it was unnecessary. That
man needed it not.—Besides, whoever duly attends
to the manner, in which the fourth Commandment
is worded, will be compelled to admit
that it refers to this original paradisaical institution
of the Sabbath. The reference is very
obvious. Remember the Sabbath day to keep it
holy. Six days shalt thou labour, and do all thy
work. But the seventh day is the Sabbath of the
Lord thy God: in it thou shalt not do any work,
thou nor thy son, nor thy daughter, thy man
servant, nor thy maid servant, nor thy cattle, nor
thy stranger that is within thy gates. For in six
days the Lord made the heaven and earth, the Sea and all
that in them is, and rested the seventh day, wherefore
the Lord blessed the Sabbath day and hallowed
it. In these words, Moses refers us back, in the
plainest manner possible, to the original appointment
of the Sabbath, at the finishing of the
work of creation.—It is true that we find no express
mention of a Sabbath observed from Adam
to Moses, a space of two thousand and five hundred
years. But that there was one observed is
probable. For it is not likely, that a merciful
and gracious God would leave man for so long
a period without setting apart some stated time
for his worship, by his express authority. He
revealed his will, in small degrees, from period
to period, in the early ages of the world. There
were pious people then to serve him. For he
always had a seed to serve him, in the world,
and to bear testimony to the truth. They undoubtedly
maintained public worship. And
they had stated times and seasons for it. For
we read, then began men to call on the name of
the Lord.
The account given us of the patriarchs is very
short. But there are several things, which make
it appear altogether probable, that they observed
a day of sacred rest. It is said, Noah sent the
dove out of the Ark at the end of seven days:
and again at the end of other seven days. This
intimates at least that he measured time by
weeks; and that the end of each week was regarded
by him, with some peculiar solemnity.
Cain and Abel offered their sacrifice in process
of time: the original is, in the end of days. While
the Children of Israel were in Egypt, and there,
for the first time, observed the passover, Moses
commanded that, on the first day of unleavened
bread, there should be a holy convocation, a day
in which they were to do no manner of work,
and were to convene to worship God. And this
holy convocation, is called elsewhere the Sabbath
Lev. xxiii. 24, 32, 39. Moses speaks of
this holy convocation, as if they knew what it
meant; and had been accustomed, in the house
of their bondage, to observe it. About a month
after giving the law from Mount Sinai, the
Manna fell, as heavenly support to them, in the
wilderness; and on the sixth day there fell double
the quantity, as on other days. The people
were surprised at this event, and could not account
for the reason of it. Moses explains it to
them, in these words, This is that which the Lord
hath said; to-morrow is the rest of the holy Sabbath
unto the Lord. We know not that God
had spoken to them of the Sabbath, but when
he had completed the work of creation. Moses
addresses them, reasons with them, and reproves
them, as if they were well acquainted with the
Sabbath. Some have doubted whether they observed
any Sabbath in Egypt. Their tyrannical
Masters it is true greatly oppressed them. And
most likely, forbid them to rest on every returning
seventh day. The long time they were in
bondage, had mostly destroyed no doubt the remembrance
of the Sabbath. But some of them
kept it, it is natural to suppose, as well as they
could. God in a very solemn manner, renews
the appointment of the Sabbath, in the fourth
commandment.—It may be of weight here to
ask, how the nations in general, in the first ages,
and so down through all generations, come
to divide and measure their days by sevens, or
by weeks? That they do, and have done, all history
declares. But no planet or heavenly body
directed them to this, or suggested the hint.
The celestial bodies measure out years, months,
and days; but not weeks. Is not this a circumstance
strongly indicative of the original Institution
of the Sabbath—and division of time
by weeks; that after six days of labour, a day
of rest is to be observed?——The learned Grotius
tells us, that two of the most ancient writers
now extant, speak of the seventh day as sacred.
And it is certain that one day in seven has been
distinguished among many heathen nations, ancient
and modern, with religious ceremonies and
festivals. But how comes this? Must it not be
conveyed down, from generation to generation,
by tradition? Does it not then lead us to a belief,
that there was a Sabbath appointed, when
the world was made? And can we suppose that
pious people, from the creation to the flood,
and from the flood to the time of Moses, had
no fixed day to assemble together for publicly
serving and worshipping the Deity? Is this reasonable?
Is it probable?—It appears then that
the Sabbath was instituted, when God had finished
the work of Creation, and was observed,
in the world, from Adam to Moses.
Here it is proper to remark, that there is nothing
in the fourth Commandment to militate
against observing as holy time, the first day of
the week. It directs us to keep as holy time,
every seventh day. Six days shall thou labour,
but the seventh is the Sabbath of the Lord thy God.
The seventh part of time is here consecrated to
God. The seventh is the Sabbath of the Lord thy
God, a day to be kept holy to God, different from
all other days. Every day indeed we ought to
remember him who is the source of all good.
But the seventh after six working days is, in a
particular manner, to be kept holy unto God.
Remember the Sabbath day to keep it holy. We
never could know from the fourth commandment,
where to begin the Sabbath, or where to
end the six working days; or when to begin to
work or to rest. All that this commandment
does, is to appoint for holy uses, the seventh part
of time, or one day in seven. And so far, it is
moral and not positive. There is a fitness, in
the reason of things, that some part of our time,
or days should be especially devoted to God, and
religious worship; how great a part, or when
to begin, or end our day of sacred rest, is left
for God to decide by his own appointment; and
accordingly is positive. It will then be asked,
how the Jews could know, what day to keep as
the Sabbath day, or when to begin, or to end
their six days of labour? There was another
precept pointing out the precise day. Exo. xvi. 23,
25, 26. And he said this is that which the
Lord hath said, to morrow is the rest of the holy
Sabbath unto the Lord. This is the first place
that we have any mention of the Sabbath, from
its institution at the close of creation, which is
express, though there are some intimations of it,
as before observed. The people, three days after
they left the banks of the red Sea, where
God so gloriously wrought for them, murmured
at Marah, because of their thirst. They then
came to elim, and thence to sin, on the fifteenth
day of the second month after their departing
out of the land of Egypt. And here
they murmured again, for the want of bread;
concluding that they were all to perish with hunger.
God, again, by a standing miracle supplied
them with food—he rained bread from heaven.—On
the sixth day, there were to gather twice
as much as on other days, as a supply for the seventh—which
was the Sabbath.—Here the day
was fixed, when to begin their Sabbath.—When,
they had reached Sinai; the moral law was given
to them in awful solemnity:—and one part
of it, contained the due observation of a seventh
part of time. It is then, as fully proved as any
thing can be, that the christian Sabbath is, according
to the fourth commandment, as much
the seventh day, as the Jewish Sabbath. It is
observed every seventh day, the seventh from our
first working day, as well as theirs. When,
therefore, we keep the first day of the week, as
holy time, we do, in no sense, go counter to the
fourth commandment. To object against the
first day Sabbath, as a departure from this commandment,
bespeaks great ignorance.—And
Christ, when he instituted the first-day Sabbath,
did not abolish, weaken, or destroy the fourth
commandment.—I have dwelt the longer upon
the original institution of the Sabbath, in Paradise,
because if we can prove that God hath actually
set apart a seventh portion of time, from the
beginning, it will happily open the way, to establish,
beyond all contradiction, that under the
New-Testament-dispensation, we have a Sabbath:
and if we have, it must be the first day of the
week, as will be evinced from other arguments.
2dly. When God set apart the people of Israel
to be a peculiar people unto himself, he directed
them to devote, one day in seven, to him
as holy time. In giving them the moral law, as
an epitome of all their duty, he took care to insert
the law of the Sabbath. Remember the Sabbath
day to keep it holy. The due observation of
the Sabbath is placed among the great and essential
points of morality. God blessed the Sabbath
day and hallowed it. The people were told
it was the Sabbath of the Lord their God. It
was his day. He had a special interest in it; a
peculiar property. It was a day, in which he
was to be honoured, the work of Creation commemorated,
and their deliverance from a cruel
servitude duly noticed. It is prefaced thus, I am
the Lord thy God which brought thee out of the
land of Egypt and house of bondage. It was a
day to be observed by them to distinguish them
from other nations, as worshippers of the true
God, and to preserve them from Idolatry. The
most rigid rules were prescribed for sanctifying
it. The most severe penalties were annexed to
the breach of it. A Sabbath-breaker was among
the most vile and abominable characters. The
whole day was to be devoted to God and Religion.
When they kept the day as holy, they
were prospered. Calamities and judgments were
inflicted upon them, when as a nation, they neglected
God’s holy Sabbath. All the prophets
who were raised up, one after another, called
them to observe the Sabbath, warned them against
any contempt of it, and placed the sanctification
of the Sabbath upon a footing of equality
with the moral Virtues. As the priests were
the guardians of the ceremonies and rites of their
religion, so the prophets were the restorers, and
guardians of moral duty. Their placing the due
observation of the Sabbath so high, as a moral
duty, is a full proof how they viewed it, and how
God viewed it. A violation or profanation of
the day was to be punished with awful severity.
We find that God’s giving them the Sabbath,
is enumerated among his great and signal mercies
to them; the wonders of his Goodness, Nehemiah
ix. 14. And madeth known unto them thy
holy Sabbath. If a mere ceremonial rite, would
it be called God’s holy Sabbath? God’s giving it
unto them, or instituting it, is spoken of, as an
instance of his distinguishing kindness. The
prophet Ezekiel represents it under the notion of
a sign between God and his people. Ezek. xx. 12,
13. Moreover also, I gave them my Sabbaths
to be a sign between me, and them, that they might
know that I am the Lord that sanctify them. But
the house of Israel rebelled against me in the wilderness:
they walked not in my statutes, and they
despised my judgments, which if a man do he shall
live in them: and my sabbath they greatly polluted.
Here the Sabbath is spoken of, as God’s Sabbath,
and a sign between him and his people: as
a mean of their religious and moral improvement;
of their sanctification. The sin of profaning
or neglecting it, is represented as most
heinous; and as calling down upon the people
the heavy displeasure of the Almighty. Sabbath-breakers
were a class of transgressors peculiarly
odious to him. See, in what terms of profound
respect, the prophet Isaiah speaks of the Sabbath:
and how high, in the scale of duty, he placed
the due sanctification of it. If thou turn away
thy foot from the Sabbath, from doing thy pleasure
on my holy day, and call the Sabbath a delight, the
holy of the Lord, honourable, and shall honour him,
not doing thine own ways, nor finding thine own pleasure,
nor speaking thine own words:—Then shalt
thou delight thyself in the Lord, and I will cause thee
to ride upon the high places of the earth, and feed
thee with the heritage of Jacob thy father; for the
mouth of the Lord hath spoken it. Do the prophets
ever speak of mere ceremonial laws or observances
in this manner? I appeal to every person,
who knows any thing at all about the scriptures.
Be pleased only to remark a moment.
The people are called upon not to trample under
foot the Sabbath—not to find their own pleasure
upon it—not to speak their own words, that
is, converse about worldly subjects as on other
days, not to do their own ways. It is spoken of
as God’s day by way of eminence, the holy of the
Lord and honourable.—Again; the man who
keepeth the Sabbath from polluting it, is pronounced
blessed. Blessed is the man that doeth this,
and the son of man that layeth hold on it: that keepeth
the Sabbath from polluting it. Isaiah speaking
of Gospel-days says that public worship is to
be weekly attended upon—and on the Sabbath,
as the appointed day. And it shall come to pass
from one new moon to another and from one Sabbath
to another, shall all flesh come before me, saith
the Lord. This is a prophesy of Gospel-days.
That it is so, every one will be satisfied, who
reads it in its connexion. And no words can
more expressly declare that there shall be stated
public worship under the Gospel-dispensation;
and that it is to be observed weekly—and upon the
Sabbath, as the appointed day.—The people of God,
then, under the Jewish dispensation were to keep
the Sabbath, as a day of sacred rest, holy unto the
Lord. When they neglected it they were frowned
upon—when they strictly observed it, they
were smiled upon—it was kept during the whole
of that dispensation, till the introduction of christianity.—It
was kept from Adam to Moses, and
from Moses to Christ. The great original reason
for setting it apart for holy purposes, in the beginning,
was to remember the Creator and his
works: to have a set time to worship and serve
him, who is the author of all our mercies—and
to cultivate a holy temper of heart, and prepare
for a holy happiness after death. The superadded
reasons for the people of Israel to keep a sabbath,
a weekly day of sacred rest, were their deliverance
from a cruel bondage, by the miraculous
interpositions of Providence, and the distinguishing
kindnesses bestowed upon them—as a
people separated to God from the rest of the
world. And remember that thou wast a servant
in the land of Egypt, and that the Lord thy God
brought thee out thence, through a mighty hand,
and by a stretched out arm: therefore the Lord
thy God commanded thee to keep the Sabbath day.
These are the particular reasons why the Jews
were to keep the Sabbath day.—The particular
reasons why the Jewish Sabbath was to be kept,
have long ago ceased, even when that dispensation,
under which the Jews lived, was abolished.
Therefore the Jewish Sabbath is done away.
But there are particular reasons why Christians,
under the Gospel-dispensation, should keep a
weekly Sabbath; as well as why the Jews, under
their dispensation, should keep a weekly
Sabbath.
3dly. There is the same propriety that Christians,
under the Gospel, should keep a day of
sacred rest, weekly, to remember the work of redemption,
as the Jews should, to remember
their deliverance from oppression and servitude
in Egypt; and much greater, as the former is
infinitely more important than the latter, and as
the one was only a type of the other. The great
reason of the original appointment of a seventh
portion of time to be consecrated to religious use,
was to commemorate the work of Creation.
That there was a Sabbath appointed, in the beginning,
none can deny, who are capable of understanding
the plainest words, and are not resolved
to pervert them; and has also been satisfactorily
evinced, I trust, in another part of this
discourse. To this primitive institution of the
Sabbath before the fall of man, the best expositors
suppose our Lord refers, when he says,
The Sabbath was made for man, and not man for
the Sabbath.—We cannot forbear to remark,
here, that, in these words, our Saviour does not
intimate, in the most distant manner, the abolition
of a seventh portion of time to be devoted
to pious ends. He expressly says the Sabbath
was made for man, for his comfort and benefit—that
he might have a rest. If it ever were really
for the good of man, that there should be a
weekly Sabbath, it is always for his good—as
necessary at one time as another: and under one
dispensation as another. Jesus Christ, our blessed
Redeemer, does not hint to us that the surpassing
excellence of his religion would render a
weekly Sabbath needless—or that all days were
to be Sabbaths:—or that his people would be
so holy, as to be above keeping any time as holy.
Besides, it is altogether pertinent to argue,
as is always done by the friends of the Christian
Sabbath, that there is such a day to be kept holy,
weekly, to the end of the world, from the greatness
of the work of Redemption. If it were fit
to keep a Sabbath, weekly to remember the work
of Creation, it is more fit to keep one in memory
of the work of Redemption. Christ, as God,
made all things. By the word of his Almighty
power he spoke the heavens and the earth into
being.—And he appointed a Sabbath to commemorate
those works, which are great and marvellous.—But
his work of redemption is still
more marvellous. Its dimensions cannot be
measured. We can only exclaim in devout admiration,
O the height, the depth, the length,
and breadth of it. All heavens admire and adore.
Men may well stand in pleasing astonishment.
It is so great and wonderful as to be called a
new Creation. And the perfect felicity procured
for man by it, is called new heavens and a
new Earth wherein dwelleth righteousness.
When Christ, as Creator, rested from the work
of the first Creation, he instituted the Sabbath
to commemorate it. When he, as Redeemer,
rested from his work of redemption, he instituted
a day of rest to be kept by all his followers,
in memory of it. This is the very argument of
the Apostle, Heb. iv. 10. For he that entered into
his rest, he hath also rested from his own work:
as God did from his. Christ rested from his work,
when he arose from the dead, which was on the
first day of the week. His humiliation was then
finished, and his exaltation begun. The rest
which remains for Christ’s followers is a sabbatism
or keeping a Sabbath; a Gospel-Sabbath is
then the emblem of the heavenly Sabbath.—God’s
people of old were to keep a Sabbath in
memory of the work of Creation: And Christians
are to keep a Sabbath in memory of the
work of Redemption. Christ, then, has a Sabbath
in his dispensation. For he is the Lord of
the Sabbath. But how could he be the Lord of
the Sabbath, if there were none. If, then, God’s
antient people of the Jews, were by an express
command to keep the Sabbath as a memorial of
their deliverance from Egyptian bondage; and
if that deliverance were a type of our deliverance
from sin, by the work of redemption, it will follow
that Christians should keep a Sabbath, weekly,
as a memorial of that work.—This is a common
argument in favour of the reality of a Sabbath,
under the Gospel-dispensation, to be kept
to the end of the world; but is as forcible as
common. The enemies of the Christian Sabbath
may cavil at it, but can never, by all their
art and sophistry, overthrow it.—With it, I close
the present discourse. Only requesting the hearer,
to weigh all that hath been offered, or that
shall be, in the next discourse, in the balance of
cool deliberate reflection and examination. If
the New-Testament hath no Sabbath to be sanctified
by the people of God, too long have we
already, been attached to a human invention.
We must bid it vanish.
The first day of the week proved to be holy time,
and set apart by Christ to be a weekly Sabbath
to the end of the world.
ACTS xx. 7.
And upon the first day of the week, when the disciples
came together to break bread, Paul preached
unto them, ready to depart on the morrow,
and continued his speech until midnight.
I do not know that I can introduce this discourse,
more pertinently, than in the words
of a pious writer.—“Let any man,” saith he,
“show me in the law of the Sabbath, either weakness
or unprofitableness, and I yield and bid it
vanish. But it hath and will have, as much
strength and force as any law can have, from the
author, the consent, multitude, custom and express
approbation of all ages. Profit it hath too;
and that very great; as hath been experienced
by serious and well-disposed minds in every age
of the world. It is of importance therefore not
only to the well being of a Christian, but even to
the very being and keeping up of religion in the
world.”—If I wished to know the state of religion
among a people, or in the heart of a good
man, one of my first questions would be,
what attention or regard is paid to the Sabbath. The
profane denier or neglector of the Sabbath cannot
have any real love to Religion. If he imagine
himself to be among the number of the
friends of God and the Saviour, he must misjudge
concerning himself, and be in a great delusion.
A profanation and denial of the Lord’s
day bespeak an unrenewed heart.—It is hoped
the audience will renew their attention, while
the subject before us is resumed.—I proceed to
state and dwell upon the arguments, from
scripture, to prove that the first day of the week
is holy time, and set apart by Christ to be a
weekly Sabbath, unto the end of the world.
We have already, in the former discourse, illustrated
three arguments to establish this important
point.
1stly. The Sabbath was instituted when God
had finished the work of Creation, and was observed
in the world from Adam to Moses:
2dly. The people of Israel were to observe
and keep it holy unto the Lord:
3dly. If they were to keep the Sabbath as a
memorial unto God, of their deliverance from
servitude in Egypt, then Christians are to keep
a Sabbath as a memorial of the work of redemption,
of which deliverance from Egyptian bondage
was only a type.—We proceed, now, to argue
the institution of the Christian Sabbath from
what—
4thly. Is said in prophecy, of a Sabbath to be
observed in Gospel-times. The most remarkable
passage to this purpose, is the following, The stone
which the builders refused is become the head stone of
the corner. This is the Lord’s doing, it is marvellous
in our eyes. This is the day which the Lord hath
made; we will rejoice and be glad in it. These
words, all expositors antient and modern, refer
or apply to the day of our Lord’s resurrection.
When he arose from the dead, and the tomb of
Joseph of Arimathea resigned its charge, he was
declared to be the head-stone of the corner. He
was the stone, which the builders refused. What
may convince all that these words are to be thus
applied, is that the Apostles thus apply them.
And while we interpret Scripture, as they do,
we are infallibly right. Our Lord’s resurrection
from the dead was evincive of his power; of the
truth of his mission:—and it was on the first
day of the week.—This is expressly declared by
the Evangelists, and was never denied. And
this is the day which the Lord made, or constituted,
set apart for special uses, which must be
the meaning of the word here. This is the day
which the Lord hath made; made,—how did
he make this day, the day of Christ’s resurrection?
All time is his. The day is his; the
night also;—darkness and light are his. If the
first day of the week be the Lord’s day, in no
higher or different sense, how could it be said,
with any propriety, this is the day the Lord
hath made? The day of Christ’s resurrection is
then the Lord’s day, in some eminent, or peculiar
way; is a day he hath made different from
any, and all other days. We will rejoice and be
glad in it. The reason why God’s people or
Church were to rejoice and be glad in it, was
that the Lord had made it, or appointed and instituted
it. It was to be religiously celebrated
and observed. Here, then, we have a plain account,
in prophesy, of a Sabbath or day to be
religiously observed by the people of God after
Christ’s resurrection—and upon the very day;—the
first day of the week. For he arose from
the dead on that day. This must have great influence
to convince all, who are willing to be
convinced.—Can any shut their eyes upon the
light, which is exhibited to us from this passage?
Isaiah, at the very close of his prophesy, says,
speaking of the Gospel-dispensation; And it shall
come to pass from one Sabbath to another shall all
flesh come to worship before me saith the Lord.
This certainly implies, that in Gospel-times there
shall be a weekly Sabbath, as a stated season of
worship for all nations, who enjoy the Gospel.—Again,
the same prophet speaking of the Gospel-dispensation,
says, blessed is the man that doeth
this, and the son of man that layeth hold on it; that
keepeth the Sabbath from polluting. This man is
a blessed man. He is happy in himself, and
shall be blessed of God. The meaning of this
prophesy of Gospel-times and blessings, is this.
Under the Christian dispensation, there shall be a
weekly Sabbath to the end of the world; and
blessed is the person who duly observes it.—It is
impossible for us to deny the Christian Sabbath,
if we understand these prophecies of Gospel-times
and blessings, in their plain and natural
sense.——It cannot be the meaning of these prophecies,
that the Jewish Sabbath was to be kept,
because we have an express account of the abolition
of the seventh-day Sabbath. All may be
convinced that the seventh day Sabbath is abrogated
from Rom. xiv. 5 and 6—compared with
Col. ii. 16, 17. One man esteemeth one day above
another, another esteemeth every day alike. Let
every man be fully persuaded in his own mind.
He that regardeth the day, regardeth it unto the
Lord; and he that regardeth not the day, to the
Lord he doth not regard it. He that eateth, eateth
to the Lord, for he giveth God thanks, and he
that eateth not, to the Lord he eateth not, and giveth
God thanks.—Let no man judge you in meat or
in drink, or in respect of an holy day, or of the new
moon, or of the Sabbath days which are a shadow
of good things to come, but the body is Christ. And
Gala. iv. 10, 11. Ye observe days, and months,
and times, and years, I am afraid of you, lest I have
bestowed upon you labour in vain. In all these
three different passages the Apostle puts the Jewish
or seventh-day Sabbath upon the same footing
with the rites and ceremonies of that abolished
dispensation. Their seventh-day Sabbath, their
meats and drinks, and laws about clean and unclean
meats are all put together, and declared to
be shadows of good things to come. We have the
substance, that of which they were the types or
shadows. We are not therefore to cleave to the
shadows. They cannot be binding on us. We
are no more obliged to keep the Jewish Sabbath,
than any of their ceremonial laws and institutions.
The ceremonial laws and ordinances are
expressly abolished, and called rudiments of the
world. Wherefore if ye be dead with Christ from
the rudiments of the world: why as though living
in the world are ye subject to ordinances. Touch
not—taste not—handle not: which all are to perish
in the using, after the commandments and doctrines
of men? which things indeed have a show of
wisdom in will worship and humility, and neglecting
the body, not in any honour to the satisfying of
the flesh. The levitical laws or Mosaic rites are
stiled weak and beggarly Elements, and Christians
are forbidden to observe them. But now
after that ye have known God, or rather are known
of God, how turn ye again to the weak and beggarly
Elements, whereunto ye desire again to be in bondage?
The whole Jewish dispensation is done away.
It was but introductory to a more perfect
system. The ceremonial institutions are called
carnal ordinances. Which stood, says the Apostle,
only in meats and drinks, and divers washings, and
carnal ordinances imposed on them until the time of
reformation. The Apostle in all these passages,
has referenced only to the rites of the ceremonial
law. He tells us, as plainly as words can express,
that the Jewish dispensation, with all its
rites and ordinances, is abolished. Circumcision—the
Passover—the legal Sacrifices—the
observation of the Jewish feasts—their holy days—months—new
moons—their Sabbath—their
priesthood—their laws about meats and drinks
are all done away. These were the weak and
beggarly elements, the rudiments of the world,
the carnal ordinances, of which the Apostle
speaks. And the passages of Scripture above
cited have no reference, not even the remotest,
to the Gospel-dispensation, to the Christian ordinances,
or Christian Sabbath. And to apply
those passages to the Gospel institutions, baptism,
the Lord’s Supper, and the Christian Sabbath,
is to pervert them, in the grossest manner.
Some, I am sensible, cite these passages of holy
Writ to prove that no particular day, under the
Gospel, is to be kept as holy time; and no ordinances
to be observed. This however is a
horrible perversion of them. For the right way
to understand Scripture is to attend to the connexion
and subject-matter of the discourse. And
that St. Paul is only speaking of Jewish days,
meats and ordinances, every one may be fully
convinced, who will take his Bible and read
them. Because we are released from obligations
to observe the Jewish Sabbath, and Jewish
ordinances, will it therefore follow that we have
no Christian Sabbath, or Gospel-ordinances?
Certainly not. Such a conclusion can be deemed
just by no man, till he have resolved to pervert
all Scripture, which militates against his
own particular tenets.—No person, who is willing
to receive his principles of religion from
Scripture, understood in its plain sense, can believe
that the Apostle in Rom. xiv. 5, 6 rejects
the Christian Sabbath—when in the whole chapter,
he says not a single word about the Christian
Sabbath or Christian ordinances.——We
proceed to observe—
5thly. That Jesus Christ himself distinguished,
by peculiar marks of honour, the first day of
the week—the day of his resurrection. That
he intended there should be a weekly Sabbath,
in his Religion, to be observed as holy
time, even as long as the world should
stand, is fairly inferred from his mentioning
the Sabbath in the manner we find he did,
in the following passages. And he said unto them,
the son of man is Lord also of the Sabbath.—But
how could he be Lord of the Sabbath, if there
were no Sabbath in his Religion, or under
the Gospel-dispensation? And he said unto
them, the Sabbath was made for man, and not man
for the Sabbath. How absurd would it be to say,
the Sabbath was made for man, for his comfort,
rest, and moral good, or his benefit, if there
were to be no Sabbath from that time to the end
of the world, or under the Christian dispensation?
Speaking of the destruction of Jerusalem, and
giving his followers the necessary warnings, directions,
and instructions, our Lord says, But pray
ye that your flight be not in the winter, neither on
the Sabbath-day. But if there were to be no
Sabbath-day under his dispensation, his spiritual
religion, how comes such a direction as this,
from the mouth of our Lord? the destruction
of Jerusalem was many years, after his resurrection.
And he knew when it would be—how
long it was to be after his religion had been instituted.
And he directs Christians, his disciples
to pray that their flight might not be on the
Sabbath day. Did he mean the Jewish Sabbath?
If he intended to have no Sabbath in his spiritual
religion, why did he not say so? Why has he
not intimated or given some hint that there
was to be no Sabbath under the Gospel. Here was a
fit opportunity for telling his disciples, that there
was to be no Sabbath under the Gospel. Did
he forget it? It could not be the Jewish Sabbath,
for that was done away.
Further, none can deny but that he put
marks of particular honour on the first day of the
week, the day of his resurrection. Why did he
do this? Had he not a design or meaning in it?
With him, as acting in the character of the only
Mediator between God and Man, nothing
was contingent or accidental. He was pleased
to appear, from time to time, to his Apostles,
on the first day of the week. John xx. 19.
Then the same day at evening, being the first day of
the week, when the doors were shut, where the
disciples were assembled for fear of the Jews, came
Jesus and stood in the midst, and saith unto them
peace be unto you. After seven days more had
elapsed, on the next first day of the week, he appeared
again unto his disciples:—he blessed them,
and comforted them; verse 26. After eight
days, again, his disciples were within, and Thomas
with them: then came Jesus, the doors being shut,
and stood in the midst of them, and said peace be
unto you. This was the second time he set apart
and honoured the first day of the week, the day
upon which he arose from the dead, by meeting
with his disciples, comforting and blessing them.
Upon the first day of the week, he poured out
his spirit, in such copious effusions, on his Apostles,
at Pentecost. That Pentecost was the first
day of the week, is manifest from Levit. xxiii. 15,
16. On this day, all the disciples were of
one accord in one place. Acts ii. 1. To be of
one accord in one place is to be there by agreement.
They were not there by accident, but
by previous appointment. The day of Pentecost,
as the word signifies, is fifty days after the Passover,
that is, on the first day of the week. They
met to perform public worship, and preached.
The holy Ghost, in his miraculous powers, was
then given to the Apostles, which is called being
baptized with the holy ghost and with fire.
Moreover, Christ poured out his spirit, in the
gift of prophesy, most remarkably, on his favorite
disciple and Apostle John, on the first day
of the week—the Lord’s day, Rev. i. 10. Now
if we allow that Christ had his design in thus
honouring, above all other days, the first day of
the week; we shall be satisfied that he set it apart
for religious purposes, as holy time, to be observed
as a weekly Sabbath, in his dispensation, to
the end of the world.——But,
6thly. What proves, beyond all doubt, the
institution of the first-day Sabbath, is that it
was sanctified as a day of public worship, by
the primitive Churches, under the order of
the Apostles. They usually assembled, on
that day, for the great purposes of public
worship, of celebrating the holy Ordinance of
the Supper, of prayer, of preaching, hearing
the word, and singing hymns of praise. They
came together, on that day, by the order of the
Apostles. For no man can suppose that the
Apostles would administer the Lord’s Supper,
and preach to them, and attend upon the other
acts of public worship, if they, that is, the Churches
had presumed to meet, without their order
or direction. Besides, no person of common
sense, can imagine all this was mere accident—or
that the Apostles were rash and heady in it—or
did what they did, without the mind and spirit
of Christ. It was new times with them. They
were in a critical situation. Every word, every
action would be noticed. Enemies were on all
sides. They would not, therefore, allowing them
to have common prudence and discretion, proceed
one step, without Christ’s order and direction,
without the mind of the holy Ghost.
And we are safe, and only safe, when in our religious
principles and practices, we are built upon
the foundation of the Apostles and prophets,
Jesus Christ himself being the chief corner stone.
And upon the first day of the week, when the
disciples came together to break bread, Paul preached
unto them. Here is our warrant for keeping
the first-day Sabbath. Here is a plain account
of its institution presupposed, and that the Jewish
Sabbath was changed into the Christian Sabbath.—Who,
after this, can deny the institution
of a Christian Sabbath? Who can, in the face
of plain scripture, say that the New-Testament
knows no holy time—no Lord’s day—No Sabbath?
We may as well reject any duty and all
duty, as to deny and disown the Lord’s day.—Again,
works of charity and mercy, are peculiarly
works proper to the Sabbath. And in all the
Apostolic Churches, the charitable contributions
were to be made, on the first day of the week, in
preference to any other day. But why? plainly,
because the Churches were then met together
to attend public worship. And they were to
make their collections on that day by order
of the Apostles 1 Cor. xvi. 1, 2. Now concerning
the collection for the Saints, as I have given order
to the Churches of Galatia, so do ye. Upon the
first day of the week, let every one of you lay by him
in store, as God hath prospered him, that there be
no gatherings when I come. If then, we say, that
all days are alike holy, and that no one is to be
honoured as holy, in a particular manner, we resist
the holy Ghost. Christians were ordered by
the Apostles to keep as holy time, the first day
of the week. They were commanded to meet
together for public worship. Heb. x. 24, 25.
And let us consider one another to provoke unto love
and good works; not forsaking the assembling of ourselves
together, as the manner of some is, but exhorting
one another, as so much the more as ye see
the day approaching. Upon the first day of the
week were they to assemble to worship God and
honour the Redeemer—to pray—to preach, and
to hear the word.—The first day of the week
is then the Christian Sabbath, and to be sanctified
as such, to the end of the world.
7thly. Another consideration of no small
importance to prove that the first day of the
week is holy time, and was set apart by Christ
to be a weekly Sabbath, to the end of the world,
is that, in the New Testament, it is expressly
called the Lord’s day. Rev. i. 10. For I was in
the spirit on the Lord’s day. Very frequently is
the Christian Sabbath denominated the Lord’s
day. This is, indeed the New Testament-name
for the day. With Christians, in the early ages
of Christianity, it went by this name. And so
we now often call it. If it be asked, how do
we know that the Lord’s day means the first day
of the week? Is not God the proprietor of all
time? Is not every day equally his, and every
day a Sabbath? Nothing can be a greater departure
from reason and common sense than to put
such questions. It must be clear, as the Sun
in the firmament, that St. John designed to inform
us on what particular day he was favoured
with those wonderful visions, which are contained
in the Apocalypse. But admit that the Lord’s
day meant any day indifferently, one as much
as another, then his calling the day on which he
received his visions, the Lord’s day, gives us no
information at all concerning the day. It
would be saying, I received the visions, on the
day, I did receive them. The absurdity of this
must be perceived by the weakest mental eye.
No man can be so blind, as not to see how ridiculously
silly it would have been for the beloved
disciple to have talked in this manner. What
is intended by the Lord’s day is exceedingly obvious.
We know perfectly well what is intended
by it, as well as we can know the import of
any word, in the New Testament, or in any antient
language. In the first ages of Christianity,
the whole Church used this expression, the Lord’s
day, to denote the first day of the week. In all
the writings from the Apostolic times, we find
the phrase employed to signify the first day of
the week. I appeal to all the Christian Fathers
up to the days of the Apostles; and to all men
who have ever read any antient Church-history;—or
any of the early writers in favour of Christianity,
that this is the universal, invariable meaning
of the expression the Lord’s day. The early
writers in defence of Christianity, speak of the
Lord’s day in terms of the highest esteem and
respect—as the first of days—the best day—the
queen of days. And the duties and exercises of
public worship, they call Lord’s day solemnities.
And the very word can import no less,
than the first day of the week was set apart
by our Lord, as his Sabbath—as a day to be
kept holy—and as distinguished from all other
days—to be sanctified to the end of the world,
as it weekly returns, as the Christian Sabbath—a
day to be devoted wholly to God and religion,
and to be spent in the private and public exercises
of Religion, except so much of it, as may be
taken up in works of necessity and mercy. We
say the Lord’s Supper, to distinguish it from our
common meals, an ordinance by which his sufferings
and death are commemorated. We say
the Lord’s prayer: to denote by way of eminence
one particular prayer—the prayer which
he taught his disciples, and which is an excellent
model of prayer. And to call every day the
Lord’s day would be as great an absurdity, and
abuse of scripture, and of words, as to say that
every meal of ours, from day to day, is the Lord’s
Supper: and every prayer we offer to the throne
of grace, the Lord’s prayer. The Sabbath is
God’s day by way of eminence; and he has put
his name upon the first day of the week to teach
us how to spend it, and what use is to be made
of it: that it is holy—that it is to be devoted to
him—and that we may not do our own work, or
find our own pleasure in it.—Where, then, is the
person that dares deny the christian Sabbath?
That there is really therefore such a day, a time
set apart, in which to perform public religious
duties is very certain from the first day of the
week, being called the Lord’s day.
8thly. A further argument, that there is
really a Christian Sabbath, is taken from those
passages of scripture, which represent the happiness
of heaven as the constant keeping of a Sabbath.
Heaven is an eternal Sabbath. It is a
state of perfect rest, devotion, bliss; and holiness.
A rest which God hath prepared for his
people. It was customary among the Jews to
represent future happiness under the idea of a
Sabbath, and to expound many of those passages
in their law, where the Sabbath is mentioned as
typifying or prefiguring the heavenly state. The
rest of the Sabbath is an emblem of the rest of
heaven. The duties of it are to fit us for the
employment of heaven. The worship of it, is to
prepare us for the exalted services of the temple
above, where there will not be one cold heart—one
false worshipper—one dissenting voice.
There remaineth therefore a rest for the people of
God, a keeping of a Sabbath. But where would
be the propriety of representing heavenly happiness,
as an eternal Sabbatism—an eternal rest,
if there were no Sabbaths to be observed on earth
by Christians? None can suppose that the joys
of a blessed immortality would be represented by
an old abrogated Jewish rite. But if there be no
Sabbath under the Gospel, or day of sacred rest
weekly to be observed, they are so represented.
And to say that under the New-Testament every
day is a Sabbath, is to assert not only what is
very unreasonable, but to confound language;
and to affirm what is altogether contradictory to
the whole New-Testament.
9thly. The last argument, which will be urged
to prove the reality of a Christian Sabbath,
is that the whole Christian Church, with very
few exceptions, have kept the first day of the
week, as holy time. However differing in other
things; and they have differed very widely
on many important points, still the different
communions of God’s people, from age to age,
since the time of the Apostles, have been intirely
agreed in this, that there is a weekly Sabbath
under the Gospel dispensation, to be kept holy
unto the Lord, and to be devoted to religious
worship. This must satisfy every candid mind
which has no prejudice, that the spiritual religion
of Jesus Christ hath a holy Sabbath, even
were there no old-Testament-Sabbath, or were
the fourth commandment expunged from the
decalogue. That the fourth commandment is of
perpetual obligation, and never was abolished
has been the common belief; and is founded on
arguments, which can never be overthrown.
Men may cavil at and object against them. But
it is one thing to cavil at, and another fairly to
answer an argument. It is one of the ten commandments.
And we may as well take away any
other of them, or all of them, as this. It is
of a moral nature. And what is of a moral
nature is of perpetual obligation. It was, with the
rest, given by God himself from Mount Sinai
amidst thunder and lightning, fire and smoke.
Moses, in all his directions to the people of Israel,
speaks of it in terms of the highest respect,
as a branch of the moral law.—The prophets,
all place it upon a level with other parts of the
laws of virtue, and duties of morality. And it
would be exceedingly improper to insert a merely
ceremonial or temporary law, in the list of
precepts universally allowed to be moral—and
of perpetual obligation, and to speak of them all
as the law—the moral law of the ten commandments.
Thus evident is it that the fourth
commandment is not to be erased from the ten.
And the substance or essence of it, which is, that
the seventh part of time is to be kept holy unto
God, hath been in all the ages of the Christian
Church strenuously maintained. In all countries,
where the Gospel hath been published, we
find from ecclesiastical history, that all Christians,
even from the times of the Apostles, a few
excepted, have observed the first-day-Sabbath.
That this is fact, may be adduced as proofs, all
the writings which speak of the doctrines and
practices of the Church, of the first—second—and
third centuries. This will not be denied.
It is asked, then, what reason can be assigned
why, in the primitive purity of the Christian
Religion, the first day of the week was observed
as the Christian Sabbath? How could this be,
if it were not an order of the Apostles—if Jesus
Christ instituted no Sabbath? For an order of
his Apostles is equivalent to his own express
institution. Is it supposable that any ambitious
and aspiring Christians would, in the times next
to the Apostles, set apart one day of the week
as a Sabbath? Would they venture upon such
an usurpation? And, before Christianity was
corrupted by designing men, is it possible that
the first day of the week should be universally
kept as holy time, had not the inspired Apostles
set the example? If there had been no Apostolic
practice and example in this case, if the Gospel
knew nothing of such a day, as we call the Christian
Sabbath, the first observers of it were introducing
an innovation—an important innovation.
And could the innovation universally be adopted?
And no one be found to object against it;
or to raise a cry against such a piece of will-worship;
no tongue, in the strains of pious eloquence
to bear testimony against it—no pen be
drawn to transmit to posterity a conscientious
protest? Can any reasonable person believe this?
But it may be asked, did not many innovations,
and superstitious rites creep into the Christian system
gradually, imperceptibly—and without opposition?
Were not the abominations of the Romish
Church, brought in in this manner? And
did not some of these infallible Fathers, in the
papal chair, ordain the Sabbath; as they did
innumerable feast, and fast-days? Certainly not,
for the first day of the week was observed as a
weekly Sabbath, six hundred years, before Antichrist
arose: observed in all countries, where
the Gospel was known: among all denominations:
universally even in the age next to the
Apostles. This cannot be said of any innovations
which were ever made.—We then come to
this conclusion, that the first day of the week has
been observed, as the Christian Sabbath, ever
since the very day in which Christ arose from
the dead—in all ages—in all countries—in all
communions, a few only excepted. A mere
handful of professing Christians, held to the seventh-day
or Jewish Sabbath, and from that singularity
are called seventh-day-baptists. Here
and there one likewise in one place or another,
have called in question the morality of the Sabbath.—Can
it be possible for any one to believe
that the whole christian world, even in the days
of the Apostles, and in the purest times, during
the long period of seventeen hundred years, have
been in so gross and abominable an Error, as
keeping the first day of the week as holy time,
if the Gospel be a stranger to any such institution,
as the Christian Sabbath?—When I use the
terms gross and abominable Error, I do
not use too strong terms. For a most gross and
abominable Error it is, indeed, if there be no
institution of the first day Sabbath in the Christian
Religion, or what is tantamount to it. We
are, in this case, guilty of will-worship—of superstition—of
instituting in Christ’s kingdom a
day for religious worship, unknown to the author
of our salvation. Vilely presumptuous
should we be to do this. Did I believe that Jesus
Christ had no Sabbath day in his Gospel, I
should shudder with horror to look back on the
long period of seventeen hundred years, and see
almost the whole christian world, in all countries,
of all communions, and in the purest times in
the Apostle’s days, plunged into so great and
dreadful an Error—guilty of making laws in
Christ’s kingdom—of usurping his kingly office—and
of tearing from him, his sceptre.——Besides
all this, how often hath a gracious and merciful
God, blessed the Christian Sabbath: poured
out, in rich abundance, his sanctifying spirit,
on his worshipping Assemblies: comforted, enlightened—instructed—and
animated those, who
have conscientiously observed the Sabbath? But
if it be not a day of his own appointment,
would it not be countenancing human inventions
and innovations in Religion, so often to have
displayed his power and grace on that day—so
often to have blessed it for the consolation of his
people, and their edification?—It hath indeed
been one of the chief means of preserving Religion
in the world to this day.
I have now finished the argument in favour
of the institution of the Christian Sabbath. And
that you, my hearers, may feel that conviction,
which it ought to produce, and that justice may
be done to it, I will very concisely recapitulate
what has been illustrated, and present it to you in
one view. The supreme Being, at the close of Creation,
in his infinite wisdom and goodness, set apart
for religious purposes, a seventh portion of
time. And the day thus sanctified and blessed, and
which some suppose was the first day of the week,
but I conceive not upon sufficient grounds, was
most probably observed, from Adam to Moses.
The original institution of the Sabbath was renewed
by Moses, ratified by the fourth commandment,
and observed most strictly by the antient
Church of God from Moses to Christ. A
greater obligation lies upon Christians to keep
a weekly Sabbath in memory of the work of
Redemption, than on the Israelites to keep
one in memory of their deliverance from slavery
and oppression in Egypt. We are expressly
told, in prophesy, that a Sabbath was to
be observed in Gospel times. The Jewish Sabbath
was abolished, or the seventh day Sabbath
was changed into the Christian or first day Sabbath.
Jesus Christ distinguished, with peculiar
marks of honor, the first day of the week, the
day of his resurrection.—The first day of the
week was sanctified, as a day of public worship,
by the primitive Churches under the order of
the Apostles.—The first day of the week is expressly
called, in the New-Testament, the Lord’s
day, the common appellation of the Christian Sabbath.
The happiness of heaven is represented, as
the constant keeping of a Sabbath.—The law of
the Sabbath, is a moral law, and as such perpetually
binding. The whole Christian Church, from
the days of the Apostles, have, a few only excepted,
kept the first day of the week as holy time.
God hath, from age to age, blessed the Sabbath,
or first day of the week, by the communications
of his grace and spirit on that day. No men or
body of men could appoint a day for public worship,
without usurping in Christ’s kingdom, to
be weekly observed as a Sabbath.—No human
appointments or inventions are admissible in the
Christian dispensation—and the Christian Sabbath
has been one of the principal means of preserving,
in the world, to this day our holy religion.—These
are the reasons why all Christians
are to observe, as holy time, the first day of the
week. These reasons appear to me abundantly
sufficient to justify us in the religious observation
of the Christian Sabbath, as it is usually called,
and have done so to thousands of pious Christians
and Ministers much wiser and better than
myself, even to almost the whole Christian
world. That man who denies what, all the
wise and good, great and learned—all Christians
in all ages, deem sacred, and fully contained in
the holy scriptures, had need to look well to his
arguments. He ought, in all modesty and diffidence,
to ask himself, “who—and what am I,
that I should rise up against, and condemn the
whole christian world, a few only excepted?”
Perhaps it may not be improper here, to pay
a moment’s attention to a question which has
been sometimes asked, as an objection to the
Christian Sabbath: it is this, why have we not
an express and formal account of the abolition of
the seventh-day or Jewish Sabbath, and the institution
of the Christian or first day Sabbath in
the room of it? In a point of such acknowledged
importance, would it not be reasonable to
expect some very express and minute instruction?
It would be sufficient to reply, who are we,
that we should undertake to say how minutely
or expressly a point should be revealed; or that
we should dictate to infinite Wisdom what kind
of information to give us? But it is apprehended
there are very obvious reasons why we have
not a minute and explicit account of the change
of the Jewish into the Christian Sabbath. Every
thing in the Gospel dispensation is gradually
opened. Consideration is had to the weaknesses
and prejudices of the Jews. Christ, with admirable
wisdom, adapted his instructions to the
minds of his hearers: opening one thing after
another, in a happy succession, as they could bear
it, or comprehend him. So did his Apostles.
And they followed a perfect example. It is sufficient,
entirely so, if, in the end, we have complete
and full instruction. And that we have
on the subject before us, I trust is clearly proved
by the foregoing reasoning.
Having finished what I intended on this important
subject, I shall make the application, in
the words of a late amiable writer—“If,” says he,
addressing himself to people on their abuse of the
Sabbath, “you will proceed in profaning it, give
me leave to say you will be more inexcusable
than ever. You are answerable to God for your
contempt of his institutions, and all the injury
you hereby do, to your own souls, to the souls
of others, and to the credit and interest of Religion.”
May I not hope, some of you are resolved,
never more to abuse or mis-spend sacred
time? that you and your houses will more carefully
sanctify the Sabbath, and more steadily
serve the Lord? Give me leave to add one general
remark on the whole subject of Sabbath-Sanctification.
In order to judge of the character
of my acquaintance, and their real state
towards God, I have always observed and enquired,
how they kept the Sabbath. I look upon the
religious observation of it, as a good proof of
their piety; and a neglect of it, as a melancholy
proof, that they are insincere in heart, whatever
they may profess; and by taking in the whole
of their conduct, as far as it hath come to my
knowledge, I think I have not been deceived in
my sentiments concerning them. Those that
have most strictly observed the Sabbath, have been
in other respects, the best Christians: those that
have been careless herein, have shown by other
instances in their behaviour, that they have not
had the root of the matter in them. So that upon
the whole, I must be of the same mind, with that
pious Divine, Mr. Bolton, “it is a thousand to
one that a strict observer of the Lord’s day is
sincere towards God; and as great odds that a
Sabbath-breaker, however he may deceive himself,
is a hypocrite.”—I conclude this discourse
and subject with the words of Nehemiah, after he
had described his zealous attempts to promote
the sanctification of the Sabbath, Remember me,
O my God, concerning this also, and spare me according
to the greatness of thy mercy. Amen.
The Parable of the Tares.
MATTHEW xiii. 24–31.
Another Parable put he forth unto them, saying,
the kingdom of heaven is likened unto a man
which sowed good seed in his field, but while men
slept, his enemy came and sowed tares among the
wheat, and went his way. But when the blade
was sprung up and brought forth fruit, then appeared
the Tares also. So the Servants of the
householder, came and said unto him, sir, didst
thou not sow good seed in thy field, from whence
then hath it Tares? And he said unto them an
enemy hath done this. The servants said unto
him, wilt thou then we go and gather them
up? But he said, nay; lest while ye gather up
the tares, ye root up also the wheat with them.
Let both grow together until the harvest: and
in the time of the harvest, I will say to the reapers;
gather ye together first the Tares, and
bind them in bundles to burn them, but gather the
wheat into my barn.
There was something, in the manner in
which our blessed Saviour taught his hearers,
peculiarly pleasing and inimitably beautiful.
Being the great prophet in his church, he reveals
unto us the will of God for our Salvation,
not only in a clear, but in the fittest manner.
He spake as never man did, not only as the Religion
which he preached was more heavenly and
divine, than the world was ever before made acquainted
with, but as the power and force with
which he spake exceeded all that is human.
And it came to pass when Jesus had ended these
sayings, the people were astonished at his doctrine.
For he taught them as one having authority, and
not as the scribes. His address was no doubt the
perfection of propriety. His words were not
calculated by any splendor to create surprise,
but, being well chosen and plain, were adapted
to carry conviction to the conscience, and to
move the heart. He had, as is very apparent
and is generally remarked, an admirable talent
at moralizing and spiritualizing upon incidents
and objects around him. And he did it, not
with the formal airs of affectation, or appearing
to invite others to take notice of his superiour
sanctity—or to come and see how good he was.
It was perfectly easy for him to converse on divine
subjects. Whenever a fit opportunity or occasion
offered to diffuse religious instruction, he
failed not to embrace it. And when he undertook
to illustrate any divine truth or doctrine,
he seemed to be at home, and in his element—about
his proper work and business. He showed
that he was a teacher come from God by the
heavenly truths which he delivered, as well as
miracles which he wrought. He opened the
nature of his kingdom, and of the Gospel by
natural and easy similitudes. His Parables are
well chosen and happily expressed. They will
indeed bear the closest and most critical examination.
They have been admired by the best
judges, and will be admired as long as there
shall be genius, learning, or taste in the world.
The greatest scholars have been the most pleased.
And, the fact is, the Religion which he
taught would be worthy of the attention of all,
were it considered in no other view than as a
friend to peace, literature, and civil happiness.
For it can never long consist with barbarism and
general ignorance among a people. Ignorance
is so far from being the parent of Christian devotion,
that when very great, it totally destroys it.
The bitter and implacable foes, therefore, of the
Christian Religion, who with its utter extirpation
from the earth, and exert themselves mightily
to accomplish their wish by impious scoffs and
low raillery, will never be able to succeed, till
they have banished learning. There may be superstition,
where science is gone, but no true
Religion. And the more ignorant and uninformed
a people, there will superstition reign in
horrors proportionally greater.
The Chapter, out of which our text is taken,
is full of the most judicious and instructive Parables
or similitudes.—There is no other Chapter
in the New Testament, so filled up with them;
this being altogether composed of them. It contains
eight in number—that of the Sower and
his seed, which our Lord himself at the desire of
his disciples expounds;—that of the Tares,
which he likewise explains;—that of the grain
of mustard seed;—that of the leaven put into
meal;—that of the treasure hid in the field;—that
of the merchant-man seeking goodly pearls;—and
that of the net which was cast into the
Sea, and gathered of every kind.——Our Saviour
retiring from the house in which he was,
went to the side of the Sea of Tiberias, which
lay near his own Country. Great multitudes
were collected about him to hear his doctrine and
learn his character. They pressed so near him,
that he thought it most convenient to enter into
a ship, which lay there, that he might be in
better circumstances to address the mixed multitude,
which stood on the shore, and who were all
attention to every word which he spake to them.
He, as a wise instructor, adapted his discourse to
their several capacities and employments. Some
of them, probably, were husbandmen, others
merchants, and others fishermen. He taught
them, heavenly doctrines, by taking Parables
from their respective occupations, or from those
things, with which they could not be but most
intimately and familiarly acquainted.——Parables
are representations or similitudes taken from
objects of sense, which are plain and obvious, to
illustrate and impress upon the mind, things
spiritual and divine. And commonly there is
one leading idea,, which the speaker or writer
has in view, to explain and enforce. The circumstances
in the Parable are to be accommodated
to this one or principal thought. If we could
rightly understand our Lord’s Parables, we must
not lose sight of the remark now made. Infinite
mischief has been done to religion by compelling
every small or minute circumstance of a parable
to speak forth a distinct idea, or doctrine.——
In the subsequent discourse, my intention is
to expound the Parable of the tares, or to make
some observations upon it, of a practical nature,
and such as, it is apprehended, are just.
The word Tares signifies any noxious and
hurtful weeds or plants, which spring up among,
or mingle with the rich and precious grain, and
not any one particular or distinct weed, or poisonous
plant to the exclusion of all others. All
know how detrimental to the Crop such weeds
or poisonous plants are. They take away nourishment
from the precious grain, and render it
less vigorous while it grows. They diminish
the harvest in proportion to their number and
strength. Accordingly they are a nuisance in the
field, grieve the heart, and in the same measure
as they prevail, cut off the hopes of the husbandman.
And the more fertile the soil, the more
luxuriant will be their growth. They make
the labour, which hath been bestowed upon the
field, of none effect. And it is always with deep
regret, that man beholds lost labour, or unsucceeded
exertions.
In the Parable of the Tares now before us,
we have several truths of very great importance
to us both as individuals, and as collected into
a Church-State, as minister and people, speaker
and hearer.——
In the first place, in the kingdom of heaven, in
this Parable, is the Gospel preached, or the dispensation
of the doctrines of Religion.—The
state of things under the Gospel is very often, in
the stile of our Lord, called his kingdom, or the
kingdom of heaven, it is presumed no arguments
will be needful to prove that the kingdom
of heaven here means the State of things under
the Gospel-dispensation. This, it is well known,
is the common meaning of the expression. In
the primitive Apostolic times Christianity had
two names of nearly the same import, the kingdom
of God—and the kingdom of heaven. These
two phrases were brought into common use by
John the Baptist, who came to introduce the
Messiah, under the signature, of the voice of one
crying in the wilderness, prepare ye the way of the
Lord.—In those days came John the Baptist
preaching in the wilderness of Judea, and saying,
repent ye, for the kingdom of heaven is at hand.
He took the phrase from the following passage
in the prophesy of Daniel. And in the days of
these kings shall the God of heaven set up a kingdom,
which shall never be destroyed: and the
kingdom shall not be left to other people, but it shall
break in pieces, and consume all these kingdoms,
and it shall stand forever. There is an obvious
propriety in calling the State of things under the
Gospel-dispensation the kingdom of God. It is
from him as the original source. It aims at his
glory ultimately in all its parts. When finished,
it will be given up to him, and He will be all and in
all. He, from all Eternity by his unsearchable
wisdom, devised the illustrious plan of salvation
which it contains. He from motives of overflowing
goodness reveals it. He by his power
will make it successful. His son, the Messiah,
is the prime Minister in it. His spirit sanctifies,
and gathers subjects into it.—Inward Religion is
also happily described by the name of the kingdom
of God. It is God’s kingdom in the soul:
is heavenly in its nature: is heavenly in its tendency—and
will issue in all the riches of heavenly
glory. It comes down from God, in a very
important sense, for it is the wisdom that is
from above; and is therefore a divine principle,
and when completed, it will terminate in God,
in the enjoyment and beatific vision of him,
who is the sum of all existence and blessedness.
The sower of the seed is our Lord himself, and
those, who are in all the ages of his Religion or
Gospel kingdom, commissioned and employed
by him. The seed sowed is the word of the
kingdom. During our Saviour’s personal Ministry,
he was assiduous and active in his divine
work, patient and persevering under all discouragements
and want of success. Herein he was a
perfect pattern to all the servants of his household,
who are called to minister in holy things,
or to sow the seed of the word. That he has
ministering servants, and that it is his will there
should be, to sow the seed of the word, and to
dispense holy ordinances, is as plain as any one
principle of his Religion, and cannot be disputed
by any, if they would be self-consistent, who
seriously believe in divine Revelation. While
our Lord was performing his own personal Ministry,
he met with great and unjust opposition.
He was reviled and abused by those, whom he
came to save, whose good he sought with attentive
care, and to whom he displayed all the sweetness
of a tender and benevolent mind. Very
often, indeed, he saw the seed sowed without the
desired fruit, and all his exertions to render man
happy, repaid with cruel ingratitude. But he
went on with his work, as a divine Teacher,
with a fortitude, which we cannot help admiring,
and which ought to be continually in our eye, as
an object of imitation.——He that soweth the good
seed is the son of man.
In the next place, another observation upon the
Parable of the Tares, is that we can have no pure
Church on Earth. It is not necessary for a
Church, in order to be the true Church of Christ,
to be pure. If so, we could never have a true
Church, for there never was a pure one yet, nor
ever will be, as long as man is imperfect and unable
to lift up the veil, and see what is in the
heart, infallibly. There will always be Tares
among the wheat, false among true professors—the
hypocritical among the sincere, the vile with
the precious. The field where the seed is sowed
is the world: the good seed are the Children
of the kingdom, but the Tares are then Children
of the wicked one. By a pure Church is meant
a collection of real Saints without one hypocrite,
or false-hearted professor. The invisible Church
which Christ, at the last day, will present in triumph
to his Father, will be pure or spotless, in
the highest sense; there will be no hypocrites
in it, or any remains of sin. Speaking of this
true invisible Church, says the Apostle, that he
might sanctify and cleanse it, with the washing of
water by the word, that he might present it, unto
himself a glorious Church, not having spot or wrinkle,
or any such thing; but that it should be holy
and without blemish. Nothing unclean or impure
can be admitted into the New-Jerusalem or
Church of the first born, whose names are written
in the Lamb’s book of life. And there shall
in no wise enter into it any thing that defileth, neither
whatsoever worketh abomination, or maketh a
lie: but they which are written in the Lamb’s book
of life. An unanswerable proof against the notion
of a pure Church, is that none can know
the heart. It is deceitful above all things and
desperately wicked, who can know it? It is one
of the prerogatives of the omniscient God to look
into the hidden mysteries of the heart. Before
him all things are open. The darkness and the
light are both alike with him. His eye pervades
the whole immensity of space. It can penetrate
the thickest veil of hypocrisy. No fair disguises
can screen us from his all-seeing view. All the
ways of a man are right in his own eyes, but the
Lord weigheth the spirits. He searches the heart,
and tries the reins of the Children of men. Before
we can have a pure Church, we must not only
know our own hearts, so as never to be deceived
or mistaken about them; but we must
likewise know the hearts of others. But the
Psalmist exclaims, who can know his errors, cleanse
thou me from secret faults. And he prefers to his
Maker the following petition: Search, me O God,
and know my heart: try me, and know my thoughts.
And see if there be any wicked way in me, and lead
me in the way everlasting. In order to have a
pure Church, those who admit persons to Church
order and privileges, must have the power of
discerning spirits, or they cannot shut the door
against hypocrites and deceivers. But this power
none have. It was peculiar to the Apostles,
and to them only upon some special occasions.
For Peter when he baptized Simon the Sorcerer,
believed him to be sincere. He knew not the
baseness and perfidy of his heart. None of the
Apostolic Churches were pure in the sense now
under consideration, designing and hollow-hearted
men there always will be, among the sincere,
as a trial of their graces—of their faith, patience,
and meekness. There was a Judas among the
Apostles. One traitor was found even in our
Lord’s own select family. He professed no
doubt, as much zeal and love to his Master, as
the rest of the disciples. His other fellow disciples,
who were with him all the time, never
once suspected his sincerity. So artfully did he
assume the appearance of a friend to the cause,
in which they were all embarked. But yet he
was all the while insincere. He became an Apostate
from the truth, and betrayed his Master
with the token of friendship. His name is odious.
And has come down to us, loaded with
infamy. And it will still descend as an epithet
of the most finished treachery.
How unreasonable then to look for perfection
in any, or a pure Church! Untold mischief has
been done to Religion by the pretenders to a pure
Church. They usually divide and break up the
peace of Churches. Censoriousness occupies the
place of Charity. Meekness, humility, condescension,
and brotherly love fall before a mad
and intemperate zeal, self-confidence, ignorance,
and high pretensions to superior sanctity.
Though no pure Church is to be seen on earth,
and the idea of it, be a vain and delusive one,
yet all the real friends of the Gospel ought to
strive to have the greatest purity in doctrines—in
worship—in discipline, in ordinances, and
conduct. That Church is the purest, which is
the most scriptural in its doctrines, ordinances
and worship, discipline, and manners. Churches
should take the greatest care to be built upon the
only foundation, the order and faith of the Gospel,
rejecting all human inventions and traditions,
having the word of God for their only rule
of faith and practice.
How happy would it be, if we have no Tares
to defile and dishonour the cause of God, and to
injure the precious grain! They often spring up,
where good seed had been sown and where least
expected. Every thing on earth is changing.
Misfortunes and evils arise from quarters, where
comfort and happiness were most looked for.
While we deplore the mutability of all human
things, we may learn the most useful lessons; and
one of the most useful is the folly of trusting our
own hearts, or the stability of others. Tares
are sowed in the field. In the parable of
the sower,, the seed means the doctrines of the
Gospel. In the Parable of the Tares, the seed sown
seems to mean pious and upright members of the
Gospel-kingdom; or secondly, truth, as truth is
instrumental in saving and enlightening the soul.
The Tares, mean then, not hypocrites only, but
errors, heresies, and divisions among the professing
people of God. One of the clearest proofs
of human depravity is the proneness of man to
wander into the wilderness of error and delusion.
Though conscience and reason be on the side of
what is right and just in doctrine and practice,
yet the corrupt passions or evil dispositions of the
heart lead to all that is wrong. The good man
drops tears of grief over abounding errors and
immoralities—the want of union, of charity—of
peace in the Church of God. We do not see
eye to eye. Before there will be a full uniformity
of opinions on the doctrines of Religion, we
must wait till the openings of celestial day, when
that which is in part shall be done away, and that
which is perfect is come. But it is exceedingly
comfortable to think, however many tares there
are in the Church here below, there will be none
in the Church above in heaven. No enemy will
gain entrance there, to sow them. In the Church
triumphant will be no tares, or errors, or evils.
In its harmony there will be no interruption. In
its doctrines, no dissent. In its worship no coldness.
And in its peace no end. But here in the
Church militant, there will be hatred, variance,
strife, hypocrisy, and errors. Tares will infest
the field. And it is worthy of particular notice,
they are always sowed by an enemy, open or
concealed. But while men slept, his enemy came
and sowed Tares among the wheat, and went his
way. The enemy that sowed them, says our Saviour,
is the Devil: He does it by his agents. In
the original it is an envious man: one who hates
Religion; and the order and peace, purity and
harmony of the Church; one who hates Christ
and his ordinances and doctrines, and wishes to
make mischief and spread confusion. The enemy
comes into the field and is active and zealous to sow
Tares, what may corrupt and poison, the grain,
or hurt the harvest. The enemy is sly and concealed
in doing his mischief—he came in the
night, while men slept, sowed his Tares, and
went away. The servants are astonished when,
in process of time, they discover the evil. But
when the blade sprung up, and brought forth fruit,
then appeared the Tares also. In nature’s soil evil
seed soon springs up. And so it does when
sown in the garden of the Lord.—False doctrines
or errors soon spread, being agreeable to the vicious
inclinations of the heart.—Often what is
most pleasing and promising at first turns out, to
our great mortification, far otherwise. When
we hoped for a plentiful harvest, and the ground
was highly cultivated, tares appeared also. This
teaches us to rest our hope in him, who changes
not; and whose favour is life. How artful is the
enemy of our souls, and of the peace and welfare
of the Gospel-kingdom! He is full of devices—of
subtle devices. And his instruments and agent
to carry on his designs, are usually
chosen with skill.
In the third place,, We notice in this parable
of the Tares, the great tenderness and care of the
Householder for the precious grain. A rash proposal
was made by his servants to go and gather
up the Tares. They were honest in this proposal,
and doubtless viewed it best to root out
the Tares immediately. But though the proposal
were well meant, yet it was mis-timed. We
admire the honesty and faithfulness of the servants.
But they could not perform what they
were willing to undertake. It is impossible to
keep hypocrites, false professors, pretended
friends, errors and heresies—delusions and false
religions, visions and impulses from mingling
with the Children of the kingdom, or to prevent
the tares from being among the wheat. So the
servants of the householder came and said unto him,
Sir, didst thou not sow good seed in thy field, from
whence hath it Tares? He said unto them an
enemy hath done this. The servants said unto him,
wilt thou, then, that we go and gather them up?
But he said, nay; lest while ye gather up the tares,
ye root up also the wheat with them. Thus wonderful
is the tenderness of Christ for the pious and
upright. He dearly values his friends and the
truth. He will preserve and bless them, and in
due time own it. He always had his Church in
the world, and always will have. The gates of
hell shall not prevail against it—No antient or
modern heresy or superstition shall destroy it.
They may injure it. They may exceedingly distress
and persecute it. But no weapon formed
against Zion however much at present it may,
shall eventually prosper. There is no enchantment
against Israel, or divination against Jacob.
Error may come in like a flood—the love of many
may wax cold, and infidelity may diffuse, far
and wide, its poison.—But the cause of God will
live and remain, in spite of all persecution or opposition
from Earth or hell. The wheat must
not be rooted up. Jesus Christ will protect and
defend his true Church, in the darkest times. If
tares be sown while men sleep, they shall not be
permitted to destroy the valuable grain. “While
Ministers, while Magistrates, while Parents,” says
one, “sleep, the enemy sows tares.”
In the fourth place, another observation which
I shall make upon the Parable before us, is that
a period of separation between the tares and the
wheat is fixed by our Lord. Here he gives to all
his people, in all ages and places, most needful
and excellent instruction and counsel, in their
Church state. A rule is here laid before them
of prudence, meekness, and wisdom. No rash
expedients have his countenance. No undue
severity is admissible by him. As he was all
meekness and benevolence himself, so he presses,
with all the weight of his authority and ardour
of persuasion, the same temper upon all his disciples.
They are to be meek and lowly in heart
as he was. Judge not, says he, that ye be not
judged.—Be more ready to take the beam out of
your own eye, than the mote out of your neighbour’s
eye. Let a bitter censorious spirit never
be exercised. Condescension, forbearance, humility
and meekness are the temper of the Gospel.
But we are not to be indifferent about
truth, and duty. We are to hold fast the form
of sound words, the Apostles’ doctrines;—and to
contend earnestly for the faith once delivered to
the Saints:—to be firm and courageous in our
Lord’s work. But we are not to go and gather
up the tares to the danger of the wheat—both
must stand till the harvest. A day is appointed,
in which exact justice shall be distributed, and a
perfect discrimination will be made of characters
and principles. The day is that of the harvest.
And the harvest is the end of the world. Let
both grow together until the harvest. And in the
time of the harvest I will say to the reapers, gather
ye together first the tares, and bind them in bundles
to burn them, but gather the wheat into my
barn. The harvest is the end of the world: the
reapers are the angels. As therefore the tares are
gathered and burnt in the fire: so shall it be in the
end of the world. The son of man shall send forth
his angels, and they shall gather out of his kingdom
all things that offend, and them which do iniquity!
and shall cast them into a furnace of fire, there
shall be wailing and gnashing of teeth. Then shall
the righteous shine forth as the sun in the kingdom
of their Father. There is an inimitable beauty
and grandeur in this account of the end of the
righteous and wicked, in the day of judgment.
Our blessed Saviour, so much disregarded by
impious men—some denying his divinity—some
his humanity—some his doctrines—some his
spirit—and some his ordinances, will preside in
that awful solemnity. Angels will be his attendants.
They will be employed as agents in carrying
on the important transactions of that day.
The judge will appear in all the majesty of God.
For he will come in the glory of his Father, with
the holy angels. All things will be brought to
light. The hidden things of dishonesty will be in
open day. Such forms of guilt will be revealed,
as shall strike horror into the mind. Clouded
characters will clear up. The rotten hearts of
false professors will be seen—Errors will be unmasked—and
all characters pass in review. A
full and perfect separation will be made by him
whose eyes are as a flame of fire. We cannot
make the separation between the tares and the
wheat. It must be left with him, who is the head
of the Church, to dispose of all, according to
their works.—And he shall render unto every
man according to his works.——
The last observation to be made on this Parable,
is the different fate of the tares and wheat;
the righteous and wicked. Truth and duty will
be at last triumphant, and honoured with a glorious
reward. Error and all evil will be frowned
upon and rejected. Nothing but Virtue will,
in the final result of things, be recompensed.
All vice, in all its multiplied forms, will be condemned.
With the wicked there shall be weeping
and wailing forever. They must be cast into
a furnace of fire. They will be rendered as miserable
as they have made themselves sinful. The
more vile the more miserable. The greater their
turpitude of heart and the more their sins of life,
the heavier will be their condemnation. All
things that offend, and that work iniquity shall
be gathered out of the kingdom of Christ. The
angels will be honoured with the office of making
the final separation. And the righteous
will be rewarded forever, and the wicked will be
punished forever. Our Lord solemnly affirms
this. And we may believe him with all possible
safety. The wheat shall be gathered into the
barn, and the tares be burnt with fire—be always
miserable. The son of man shall send forth his angels,
and they shall gather out of his kingdom all
things that offend, and which do iniquity and
shall cast them into a furnace of fire: there shall
be wailing and gnashing of teeth—strong expressions
to denote remorse and anguish. Then shall
the righteous shine forever as the sun in the kingdom
of their Father. That there will be as wide
a difference in the situation of persons, in another
world, as there is in their moral characters in
this, is altogether consonant to the dictates of
sober reason, and is clearly affirmed in the following
words, Whose fan is in his hand, and he
will thoroughly purge his floor, and gather his
wheat into his garner. But he will burn up the
chaff with unquenchable fire. If such language as
this can be explained away, so as to get rid of
the doctrine of the perpetuity of future misery;
any could, which might be used. Besides, it is
perfectly consistent with reason, that a discrimination
should be eternally made, between Virtue
and Vice, right and wrong, between the precious
and vile. If there should not, it would infringe
upon all our ideas of justice. It is, of
course, unreasonable to imagine there will not be
such a discrimination. The judge of all the
earth will do, all that is right to be done; and
nothing but what is so. The wicked, therefore,
will go away into everlasting punishment, but
the righteous into life eternal.—Can any thing
be more absurd in itself, or contrary to reason
and nature, or repugnant to revelation, in its
whole drift, than to suppose no difference will be
made by the Lord of the Universe, between the
tares and the wheat—that both will be gathered
into one place—and no separation be made.—Certainly
there is not. How unaccountable is
it, that any, while they hold to the divinity of
the scriptures, should affect to believe that all
the human race, the wicked as well as the righteous,
are at last to be admitted to the joys of a blissful
immortality?—After persons have cast off a belief
of the scripture, we are not to be surprised
that they should embrace any error—or even deny
a future state of rewards and punishment,
and adopt, as one article of their Creed, the
mortality of the soul. For when persons leave
the plain truths and principles of the Gospel,
they are on dangerous ground, and no conjecture
can be made, how far they may be permitted
to proceed in delusion, and vain imaginations,
in error and vice—they may not stop till
they have landed in absolute scepticism—or atheism.
Hence we are exhorted to be steadfast—to
be immovable—to abound in the work of the
Lord. Hence too we are cautioned against instability
of principle—Meddle not with them that are
given to change.
Having made the observations upon the Parable
of the tares, which seemed to be naturally
suggested from it, it remains only to close the
discourse, with some practical improvement.
And our subject may very properly put us
upon a close and impartial examination of our
hearts and ways, that we may know to our satisfaction,
whether we may rank in the number
of the Children of the kingdom, the precious
grain. The field is the world: the good seed
are the Children of the kingdom, belong to
Christ’s kingdom on earth, and are heirs of his
kingdom of glory, but the tares are the Children
of the wicked one. In all our inquiries
into the state and temper of our hearts, we are
carefully to guard against self-flattery. Man
loves to think well of himself, and ill of others.
In general, he is confident that he is right in
principles and conduct, and that others, who
differ from him, are wrong. Pride, self-will,
and sinister motives have too much influence over
all, both in forming their principles, and regulating
their conduct. A fair outside, and a
specious appearance catch many, who have not
patience to investigate truth and duty, or discernment
to descry danger, or to detect the insidious
arts of the designing. He saith unto them
an enemy hath done this. We are to be upon
our guard, lest we be led away by the enemy of
our souls, and to see that we be true, sincere,
and upright—that we act upon pure and worthy
motives—that we keep near to the Saviour of
the world in duty—that we abide in his doctrines—that
we live up to his laws, then shall we
have the comforts of his spirit, and at last, the
rewards of faithful followers will be conferred
upon us.—What great tenderness has he for all
his true followers, the Children of the kingdom.
Whatever evils are permitted to happen, he
will watch and guard them—will protect them
in the midst of all dangers, however alarming,
and support them in the darkest hours. He has
an eye to pity them, and an arm to save them.
He is the good shepherd that giveth his life for
the sheep. And his sheep know his voice, and
a stranger they will not follow.——
2ndly. We learn from what hath been said,
how restless and uneasy the enemy of God and
man is, except he be plotting evil. The tares
are the Children of the wicked one. The enemy
that sowed them is the Devil. He is a roaring
Lion going about seeking whom he may devour.
His devices are as subtle as numerous. Concealed
and out of sight, he employs his cunning
to ensnare and beguile souls—to ruin the incautious—to
sow tares, errors and heresies, false
principles and divisions. And while men slept,
his enemy came, and sowed tares among the wheat,
and went his way. He is ever active to do all
the mischief, in his power, to the truth, to religion,
and to the cause of God. His policy is
deep laid. The factors or agents whom he employs,
are commonly selected with great skill.
He is a liar from the beginning; and his attacks
are generally begun with misrepresenting the
truth, and varnishing over error. His kingdom,
indeed, has always been supported, in the world,
by delusion and Idolatry—by impulses, or supposed
divine impressions upon the soul;
changing himself into an angel of light, is of all
others, his most subtle device, and the most successful.
People are usually seduced from the
right ways of the Lord, by being made to believe,
either by corrupt writings, or by artful deceivers,
that error is truth—that superstition is real
piety, and enthusiasm a more spiritual way of
serving God.—In days of prevailing error and
irreligion it is a rich consolation to the serious
mind, that God reigns: that the enemy of souls
can carry his corrupt designs against piety and
Virtue, no further than he is permitted. The
wrath of man shall praise God, and the remainder
thereof he will restrain. Wise ends are to
be answered in all events that take place, in divine
Providence. While it is our duty to bewail
the evils we behold, our vigilance, and prayerful
exertions should be awakened, lest we be led
away with the error of the wicked.—
To conclude all, Let us be persuaded to make
it our chief concern in life to practise all the
great and interesting duties of Religion:—to avoid
all vicious and evil courses:—to be preserved
from errors:—to cultivate the benevolence
and Charity of the Gospel:—to be stedfast in
our adherence to him, who died for us:—and
to abound in the work of the Lord, that so we
may be the Children of the kingdom, and with
the righteous shine forth as the Sun in the kingdom
of our heavenly Father.—
No immediate inspiration or miraculous teachings
of the divine spirit since the Canon of
scripture was closed, or since the Apostolic age.
1 CORINTHIANS xiii. 8.
Charity never faileth; but whether there be
prophecies, they shall fail; whether there be
tongues, they shall cease; whether there be knowledge,
it shall vanish away.
Few things have been productive of more
confusion and mischief, in society as connected
with religion or in Churches, than a pretension
to the immediate inspiration or miraculous
teachings of the divine spirit, or to a special
intimacy with the invisible world, in the ordinary
ages of Christianity. But strange as it
may seem, some have risen up in every age and
almost or quite every Christian Country, who
have pretended to an immediate call from heaven,
and immediate inspiration of the holy Ghost.
The same call and the same inspiration or miraculous
influence precisely as the Apostles, though
perhaps, not in so full a measure. Such pretenders
too have never failed to collect followers;
some more and some less. As the consequence,
they have broken up the regular and stated worship
of God, the peace and order of society as
far as they prevailed: have made divisions and
separations in Religion: and been the direct
cause of errors, hatred, animosity, confusion, and
impiety. To compute the degree of mischief
done to the best of all causes, that of Virtue and
piety, by such pretenders, is beyond man’s power.
For nothing, like this, tends so directly to
destroy all rational piety, and to throw a discredit
on all the Redeemer’s interest and kingdom.——What
will be attempted, therefore, in the present
discourse, will be to prove, by clear and conclusive
arguments from scripture, reason, and
fact, that there has been no immediate inspiration
or miraculous teachings of the divine spirit
since the Canon of scripture was closed, or since
the Apostolic days.—Then some objections will
be invalidated;—and some cautions offered to
prevent any abuse of the subject;—After which
a very brief improvement will follow, and close
the whole.
The chief thing intended, is to prove by clear
and conclusive arguments from scripture, reason,
and fact, that there has been since the Apostolic
age, no immediate inspiration, or miraculous
teachings of the divine spirit.
This subject is of high importance in regard
to the interests of morality, as well as of Religion.
For all pretences to heavenly Visions—dreams—immediate
impulses from the holy
Ghost—miraculous gifts—direct and special
communications with the world of spirits—and
messages from the exalted Mediator usually terminate
to the disadvantage of Morality, as well
as dishonour of pure Religion. Whatever indeed
injures the one, equally injures the other
also. Because both are most intimately connected.
There can be no Religion of the right kind
without morality. And Morality, which is not
supported and strengthened by religious principles,
is not to be depended upon.—What I have
to prove is that all pretence, in the ordinary ages
of Christianity, to any immediate inspiration or
miraculous influence of the divine spirit is ill-founded—can
be nothing short of gross delusion
and imposture—is mere
fanaticism[1]—and the
surest mark, which can be exhibited, of false
Teachers, and mistaken notions of Religion.—Before
I proceed to the proof of this, it may be
necessary, in order to prevent misapprehension
and all wrong ideas of the subject, to state, in as
plain words as can be used, what kind of divine
aid or influence the Christian Minister, and the
people of God may look for and hope to enjoy;
and what they actually experience. That the
good man, whether Minister of the Gospel, or
private Christian may depend on, and hope
for the gracious assistances, or kind influences
of the holy Ghost, in the way of means,
is certainly a scripture-doctrine: a great support
and rich consolation in times of distress, darkness,
and doubts, and can be witnessed to by joyful
experience.—I believe as fully in the doctrines
of the gracious influence, of the spirit of
God, as I do in the divinity of the scriptures, or
reality of Religion. And this gracious influence,
is distinguished, with most evident propriety, into
the awakening—regenerating—confirming—and
indwelling influence of the holy spirit. Paul
may plant, and Apollos water, but God alone giveth
the increase. By grace are ye saved. You
hath he quickened. The grace which saves the
sinner is free, rich, sovereign grace. God will
have mercy on whom he will have mercy, and
compassion on whom he will have compassion.
It is divine influence which awakens the soul,
in conviction of sin. It is divine grace which regenerates
the soul. Divine grace sanctifies it more
and more, in the use of the appointed means and
ordinances of God, prayer and other divine institutions.
And divine grace meetens it for
glory at last. The internal call of the spirit, is
the sanctifying work of grace on the soul.—And
the faithful Minister of the Gospel, in diligent
study, prayerfulness, meditation—reading the
scriptures, and collecting and comparing divine
truths, may lawfully hope for and rely on the
gracious assistances, influences, and motions of
the holy spirit upon his soul. He may hope for
divine help to enlighten his mind, to impress upon
it a deep and affecting sense of divine things,
to warm his affections, to fix his attention, and
to enable him to speak forth the words of truth
and soberness—to deliver the whole counsel of
God in the written word, and to speak as a dying
man, to dying men. This assistance or gracious
influence, he at times experiences. And
this is all he can hope for, or that the word of God
allows him to pray for, or that any one in these
days, ever hath. The matter he is to deliver is
in the holy scriptures, which he is carefully and
duly to collect, and arrange, and unfold. He is
faithfully, diligently, and painfully to study the
truths, and doctrines, therein contained, and to
set them, as far as may be, before his fellow-men,
in a clear and plain, in a striking and affecting
light. This is all the influence of grace a Gospel-Minister
is to expect, or pray for. All beyond
this, is beyond the word of God, and beyond
reason; and is either delusion and error,
or fanaticism, and a heated imagination.——It
may be added that regular, learned, and faithful
Gospel-Ministers never pretend to any thing
further, to any thing more than this gracious
influence now explained. And this, we contend
is only to be hoped for, prayed for or expected,
in a close, diligent, painful study—reading—meditation—and
seeking to understand
aright the holy scripture, to learn the revealed
truths of God. We profess to go by nothing
higher. We allow of no other rule of faith and
practice. To the law and testimony is our
Motto. We say, examine all—try all—prove
all by this standard. By this, all we say—all
we teach is to be scrutinized. We disown all
idea of any immediate inspiration or miraculous
gifts and influence. We come to you,
my hearers, only with a thus saith the Lord in
his written word. We come only in the fulness
of the blessing of the Gospel of Christ; knowing
only Christ Jesus and him crucified, not in our
own fulness, or sufficiency, or inspiration. We
disclaim openly all pretensions to an immediate
call from heaven, as the Apostles had; we pretend
only to an internal call of the spirit consisting
in a sanctifying work on the soul; between
these two calls, there is as wide a difference as
between any two opposite ideas. And in all ages
of the Church since the days of the Apostles,
and among all denominations of Christians the
miraculous teachings or inspiration of the holy
Ghost are never pretended to, except by either
designing Impostors, or self-deceived enthusiasts.
All pretence of this nature is held by all orders
of Christians, with the above exception, to be
imposture, and delusion.
In the first place, the scripture states the difference
between the sanctifying grace, and
extraordinary gifts and miraculous influence
of the holy Ghost. It dwells on this
distinction as a most important one: particularly
in the first three verses, of this chapter, out of
which the text is chosen. Though I speak with
the tongues of men and of angels, and have not Charity,
I am become as sounding brass, or a tinkling
Cymbal. And though I have the gift of prophesy,
and understand all mysteries, and have all knowledge;
and though I have all faith so that I could
remove mountains, and have not Charity, I am nothing.
And though I bestow all my goods to feed the
poor, and though I give my body to be burned, and
have not Charity, it profiteth me nothing. Charity
here is the same as true love to God and man,
which is the sum and essence of all Religion.
The sanctifying grace of the holy Ghost implants
this in the soul, when the sinner is born
again of the spirit of God. The implantation
of this in the soul is regeneration—is the new-birth—or
spiritual renovation. And this sanctifying
work of the spirit upon the soul is altogether
different from the miraculous gifts and influence
of the spirit; and infinitely above them.
The Apostle in stating this difference, puts the
miraculous gifts as high as they possibly could go,
speaking with the tongues of men and of angels—the
gift of prophecy—understanding all mysteries—having
all knowledge—a miraculous faith, that
could remove mountains—bestowing all one’s
goods for beneficent purposes—and giving the body
to be burned in defence of religion. The extraordinary
gifts and miraculous powers of the holy
Ghost were common at the first setting up of
Christianity. What they were, we are plainly
told—so plainly that we cannot be ignorant.
They were immediate inspiration,—prophesying—speaking
with tongues never before studied—healing
the sick by a word—raising the dead—and
some other extraordinary things. Of these
we have a particular account in the preceding
Chapter. The Apostle opens the Chapter with
informing us that he is about to treat of spiritual
gifts. These never mean the sanctifying or
renewing grace of the spirit, but always the
extraordinary, miraculous power of the spirit,
common in the first age of Christianity, but which
have long since ceased. Now concerning spiritual
gifts, brethren, I would not have you ignorant.
Speaking of the miraculous and extraordinary
gifts of the holy Ghost, the Apostle says,
the manifestation of the Spirit is given to every man
to profit withal. For to one is given by the Spirit,
the word of wisdom; to another the word of knowledge
by the same Spirit; to another the gifts of healing
by the same Spirit: to another the working of
miracles; to another prophecy: to another discernment
of spirits: to another divers kinds of tongues:
to another interpretation of tongues. These are
the extraordinary gifts of the spirit, common
in the Apostolic age, and called the baptism of
the holy Ghost, by John the baptist, by Christ,
and by his Apostles. This was the manifestation
of the Spirit given to every man to profit withal.—Every
man, that is, who had these spiritual gifts
was to use them for the profit and edification of
others. And he knew he had them, by being
enabled to work miracles, to actually heal the
sick—to foretel future events—to speak with
tongues never before studied, and to raise the
dead. For actually working miracles is the only
way a person can know himself, or show to
others that he has spiritual gifts. These
miraculous gifts now have no existence in the
Christian Church. They ceased when unnecessary.
And inspiration ceased when the canon
of scripture was completed. These miraculous
gifts and inspiration the Apostles and first Christians
had. This is clear from the whole scripture.
And accordingly, Mark xvi. 20, it is said,
And they went forth, and preached every where,
the Lord working with them, and confirming the
word with signs following. Again—Heb. ii. 3,
4. How shall we escape if neglect so great salvation,
which at the first began to be spoken by the
Lord, and was confirmed unto us by them that heard
him; God also bearing them witness, both with
signs, and wonders, and with divers miracles, and
gifts of the holy Ghost, according to his own will?
2dly. That these signs, or extraordinary gifts
and miraculous powers of the holy Ghost were
to cease, and not to abide in the Church is declared
in so many words in the text. Charity
never faileth, but whether there be prophesies, they
shall fail, whether there be tongues, they shall cease,
whether there be knowledge it shall vanish away.
The Apostle uses a variety of very lively and expressive
terms to shew that all miraculous gifts
of the spirit were to cease, and not to continue in
the Church. They shall fail. They shall cease.
They shall vanish away. No language can prove
to us that no such gifts are possesed by Ministers
and Christians, in the ordinary ages of Christianity,
if this do not. They are to be done away—to
be no more. But the graces of the spirit, or
holy tempers of the Gospel are to continue forever.—But
now abideth faith, hope, and charity,
these three, but the greatest of these is charity. Immediate
inspiration, or immediate Calls from
God ceased then, when the Gospel-State of things
was fully arranged, and the holy Scriptures finished
by the Apostles.——
3dly. Miraculous gifts and endowments, immediate
inspiration and calls were unnecessary after
the Scriptures were finished, and the Gospel
kingdom was full arranged, and therefore were
discontinued. At the beginning of the Gospel
kingdom, they were absolutely necessary to prove
the truth of Christ’s mission—and the mission of
his Apostles,—and to spread among all nations
the glad tidings of the Gospel. No evidence of
Christ’s mission, could be so good, suitable, or
powerful with all orders of men, as miracles.
They were a species of proof adapted to all capacities,
and suited to work conviction upon all
minds. The unlearned as well as the learned
could judge of them. No brilliancy of genius,
or extent of erudition was necessary to see their
force. All persons, who had the external senses,
eyes and ears, could judge of them. But when
once confirmed and established, Religion needs
them not. And if it need them not, they will not be
repeated, or continued. For God does nothing
in vain; neither will he exert his almighty power
when it will answer no good and valuable
purpose, much less where it could manifestly be
of very great disservice to the cause of truth.
Besides, the Apostle prefers the graces or sanctifying
operations, far above the miraculous gifts
of the spirit.—And now show I unto you a more excellent
way.
4thly. If any Christians or Ministers of the
Gospel in the ordinary ages of Christianity have
the extraordinary gifts or miraculous teachings
and powers of the holy Ghost, his immediate inspiration,
they would be infallible guides in
things of religion, both doctrines and worship.
They would be so, as much as, and precisely in
the same sense as the Apostles. But to admit
that all real Christians, or true Gospel-Ministers
are infallible guides in the Church, would be to
admit a principle dangerous to the very existence
of all religion, and which would inevitably overturn
the whole Gospel. To admit that Christ’s
true ministers, or that private Christians are
immediately inspired, as the Apostles were, is to
admit that they are infallible guides. Then we
can no more dispute them, or object against any
thing they preach—or say—or do than we can
against the holy Apostles. Every word they
speak under this inspiring influence of the holy
Ghost, is authentic. Every tenet which they
advance is as true as the four gospels, and has
the broad seal of heaven upon it. If this be the
case, we ought to obey them, and to receive every
word they say, as fully as we do the holy
Scriptures, or the Saviour himself. This being
the case, all they deliver is inspired truth—the
revealed will of God; and it is at our peril to
disbelieve. But can this be so? Then these inspired
Christians or Ministers can make, or unmake
Scripture at pleasure:—can abolish ordinances—can
erect a new dispensation—can act
in God’s stead.—Then all must bow before them.
Churches must fall; human learning must fall—ordinances
and stated worship of God disappear,
if they say so.—But such pretenders to immediate
inspiration and miraculous gifts must prove
their pretensions. We deny them. We boldly
affirm that there is no such thing on earth as any
person or persons, man or body of men having
the immediate inspiration and miraculous gifts
of the spirit, as the Apostles had. We have a
right from scripture to say so. If any pretend to
have, we demand of them to prove it. They
must not say so, unless they can show it to us.
We challenge them to come forward and prove
it. We dare not, out of reverence to the scriptures,
and the author of our holy Religion, take
their word for it. It would be impiety in us to
do it—horrible wickedness to countenance or
credit such high pretences. They must prove
their claims, as the Apostles did, by works—by
miracles. No other proof is admissible.
When they do this, we will bow before them.
We will credit them. But until they do, we are
bound to hold them as deceivers and impostors.
All pretence now in this age of Christianity to
immediate inspiration—to miraculous powers and
teachings, where no evidence is given, to confirm
such pretence, is blasphemy. When your own
Ministers of the Gospel pretend any such thing,
my hearers, that moment reject them as impostors,
as deceivers, or believe them under an awful
self-delusion. This is a point of the highest
moment; we will do to attend most critically
to it; and once for all fix our opinion.
5thly. Another proof that the extraordinary
gifts and inspiration or miraculous teachings of
the holy Ghost, have ceased is, that they would,
if continued, defeat their own purpose. They
would intirely supersede all study, all learning—all
diligence, and pains to understand the Scriptures,
or to acquire useful knowledge. They
would then befriend an indolent temper and
nourish pride and self-conceit. They had not
this effect upon the Apostles, but the opposite,
because they were peculiarly raised up to propagate
over the world, a new religion. They had
not time to study or learn the various languages
of the nations among whom they were sent to
preach the Gospel. They had every thing to
call forth all their exertions. But we are in a
very different situation. And he that hath eyes
to see, must know that we are.——Besides, make
the supposition, that miracles were constantly repeated,
the question is asked, how could we distinguish
them from the common stated operations
of the laws of nature? If you saw every
day the dead raised, as you do the sun rise and
set, and heard the dumb speak—or perceived a
voice evidently from heaven, how could you
know what is a miracle, and what is not? The
continuance of the miraculous gifts in the Church,
would defeat itself—would bring all things into
confusion—would open a door to all vain-conceited,
self-opinionated men to do mischief—would
render useless the word of God—would take away
the chief reasons for reading it—would feed
pride—would promote self-importance—and be a
source of endless contention.—With what important
airs would the pretender to immediate inspiration
come forth to mankind, and demand,
as a tyrant over their consciences, implicit obedience!
6thly. If persons have this immediate inspiration
and miraculous teachings of the holy Ghost,
they could not be tried by the written word of
God. They would be above it—might add to
it—and take from it, at will. They might set
it wholly aside. The consequence would be the
scriptures never could be completed. But we
know they are completed. How do we know
this? Where is the text which tells us this?
How do we know but that there may be more
revelations from God, by dreams—visions—impressions
extraordinary upon the mind—by immediate
inspiration?—We have clear, full, and
undeniable proof, in these remarkable words at
the end of scripture. For I testify unto every man
that heareth the words of the prophesy of this book,
if any man shall add unto these things, God shall
add unto him the plagues that are written in this book.
And if any man shall take away from the words of
the prophesy of this book, God shall take away his
part out of the book of life, and out of the holy city,
and from the things which are written in this book.
He who testifieth these things, saith surely, I come
quickly. Amen, even so come Lord Jesus. Here
is a plain, proof, that no person since the Canon
of scripture was closed, is inspired to reveal to
us, or to tell us, by the spirit’s infallible teachings,
the will of God. No person therefore has
been inspired immediately since the Apostolic age.
We may not add to, or take from the revealed
will of God. But if any be inspired immediately,
or speak as the holy Ghost moves them—if
what they deliver, under such supposed inspiration
be immediately handed in to them, both
matter and words, as in the case of the Apostles,
they may of right add to, or take from the standing
revelation of God’s will. And we are as
much obliged to hear them, as to hear Moses
and the prophets, Christ and the Apostles.
7thly. The scripture declares to us, it is a
sufficient rule of itself, in all matters of belief
and practice. While I plead the intire
sufficiency of scripture, I am pleading its honours—I
am pleading a most important protestant
doctrine against all human additions, supplements,
traditions and commandments. It
has then every doctrine—every truth—every
duty—every promise—every hope—every threatening—every
motive—every call which can be
needful, or useful to furnish for all good works
on earth and happiness in heaven. It has whatever
is requisite either for the edification of the
saint—the conviction and conversion of the sinner,
the benefit of man and glory of God in the
way of instruction, direction, exhortation, or
command. There is no superfluity or defect in
its ordinances, its laws, its prospects, its invitations,
its warnings, its offers, and consolations.
If it should please the Supreme Being to give us a
Revelation at all of his mind and will, and of our
duty and obligations; he would give, a full one—a
proper one containing nothing redundant,—a
sufficient one lacking nothing—one that
would, all things taken into view, the state
of the world, the nature of man, and his own divine
nature, be the best which could be given.
We may foolishly object and say it contains too
much, or too little—is vague and indefinite in
its statement of doctrines—is not worded with
legal precision—is too full of narrative, or too
sparing. But we are not competent judges
when a divine revelation is just as it should be.
We must rest satisfied that God is always guided
by infinite wisdom, knowledge, and goodness.
It was at his mere sovereign pleasure,
whether to vouchsafe a revelation of his will to
man, or to leave him to the sole guidance of reason
in matters of Religion, and to the fatal effects
of his Apostacy. But when he determined
upon granting him one, he was bound by his
eternal attributes, wisdom, knowledge and goodness
to grant one clear, full, and sufficient: to
be an infallible guide—to be above all others—and
to be always regarded, as the only standard
of truth and duty. Would we, then, know
who, and what God is—who and what his son,
our Saviour is, what our duty is, what the nature
of religion is, or any part of it—what doctrines
are to be admitted, what the divine ordinances
are, we are to consult and hearken to
this infallible guide. All controversies are to be
decided by it. All schemes of religion to be examined
by it. All our consciences to be regulated
by it. All our hopes as Christians, all our
views and inward exercises—all impressions that
may, from time to time, be made upon our minds
are to be tried by it.—That it is a sufficient and
perfect rule—the primary rule by which all
spirits, or supposed light are to be tried is plain
from the following passages. The law of the
Lord is perfect converting the soul: the testimony
of the Lord is sure making wise the simple: the
statutes of the Lord are right rejoicing the heart:
the commandments of the Lord is pure enlightening
the eyes: the fear of the Lord is clean enduring
forever; the judgments of the Lord are true and
righteous altogether. More to be desired are they
than gold, yea, than much fine gold: sweeter also
than honey or the honey-comb.—Thy word is a lamp
unto my feet, and a light unto my path.—O how love I
thy law, it is my meditation all the day.—How
shall a young man cleanse his ways, by taking heed
thereunto according to thy word.—If they hear not
Moses and the prophets, neither will they be persuaded
though one should rise from the dead.—The
words that I speak to you, they are life and spirit.—Lord
to whom should we go for thou hast the words
of eternal life?—And that from a Child thou hast
known the holy scriptures, which are able to make
thee wise unto salvation through faith in Jesus
Christ.—All scripture is given by inspiration of
God and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: that the
man of God may be perfect, thoroughly furnished unto
all good works.—Is it possible for language more
fully to declare that the scripture is intirely sufficient
for our direction in the way to happiness,
or our only infallible guide? That they are so,
is likewise evident from their being represented
as a treasure, as precious, as sweet, as light, and
glory, and the holy scriptures, and from our being
commanded not to make it of none effect by
our traditions, and not to add so much as one
word to it, or to take one word from it, in the
affecting passage cited, under the last argument.
Now if the word of God, as we usually
term the scriptures, be such a full, sufficient, and
perfect guide in things of Religion, in faith and
practice, in doctrine and duty, then it will follow
that since the canon of scripture was closed,
no one man, body of men or person on earth has
been divinely inspired as the Apostles were immediately,
or favoured with the miraculous
teachings of the holy Ghost. If we have a full
and complete standing Revelation, there can be
no need of any miraculous teachings, or immediate
inspiration. If we have a guide above the
word of God, it must be because that is an imperfect
and defective rule. There cannot be two
perfect guides, scripture and spirit. One or the
other must be superior; be the primary and only
infallible guide. They cannot be both equal
in authority. If, then, any have the inspiration
of the holy Ghost, or only speak as they are moved
and impelled or driven thereto, the word of
God is made of none effect, is wholly set aside,
and is to be understood and interpreted by that
spirit. There is then no immediate inspiration
of the holy Ghost in this age of Christianity.
8thly. The last argument which will now be
mentioned to prove that no person or body of
men since the scripture was completed by the
Apostle John, in his Apocalypse ever had the
immediate inspiration or infallible leadings and
guidings of the holy Ghost is that we are commanded
to try the spirits whether they be of God
or not, and from the directions given to Ministers
of Christ, to study, meditate, and read,
and the frequent descriptions of their qualifications
to minister in holy things. We are expressly
commanded to try the spirits whether they be
of God or not. Beloved, believe not every spirit;
but try the spirits whether they be of God, because
many false prophets are gone out into the world.
We are here forbidden to believe every pretence
to an immediate call from God, as a true Gospel-Teacher.
For there are false prophets. We are
not to admit or wish success to every pretender to
the honourable work of a Gospel Minister.
Why, because many false prophets are gone out into
the world. Their object is to deceive and lead
people from the truth. By their fruits we are
to know them. We, as Christians, are to try
them and their doctrines. What rule of trial is
given us? There must be an infallible one. The
very command to try them, necessarily implies
that we have a rule, by which to do it, a true, an
infallible rule. We have so: and that is the
written word of God. It will be readily acknowledged
by all, it is presumed, that false
Teachers and false prophets have always been in
the world, to perplex and disquiet the minds of
God’s people, and to sow discord among brethren.
And certainly there is no rule by which
to try, detect, and discard such, but the written
word. Here we must hold. Here we must
build, or we are gone. We have no certain
guide within us to direct us in the trial of the
spirits.——Further, Gospel-ministers are commanded
to study—to read—to pray—to be
wholly devoted to study—to hold fast to the form of
sound words—to oppose error—to be workmen
that need not to be ashamed, rightly dividing the
word of truth—to give a portion to all in due
season:—their qualifications likewise are largely
described—they are required to make full proof
of their Ministry—to take heed to themselves and
their doctrine, that they may as instruments, save
themselves and them that hear them. But if
they have the miraculous teachings, light, guidance,
and immediate inspiration of the holy
Ghost, how absurd would all this be! how useless!
It would be folly in the extreme.——The
conclusion of the whole is that no man, no sect,
no Communion of Christians, no body of men,
no person male or female, have now, or ever had,
since the canon of Scripture was closed, or ever
will have to the end of the world, the immediate
inspiration, or miraculous teachings, leadings,
and guidance of the holy Ghost, as the
Apostles had. Consequently all pretenders to
this, are either deceivers or deceived.—It will
be sufficient to add here, that in the various ages
of the Church, some have risen up with pretences
to immediate inspiration, and have unhappily
diffused abroad fanaticism and delusion.—It would
be easy to mention many instances of a striking
nature. But this would swell this discourse to
too great a size. Every one who will be at the
pains, or has leisure to consult any good ecclesiastical
history, will see for himself the follies, the
errors, and the blasphemies of such pretenders.
While we remark this, we cannot but lament the
evil done to the cause of Christianity by them.
As a gratification of spiritual pride, man is prone
to avow that there subsists between him and
the invisible world, a peculiar intimacy, that extraordinary
celestial communications are made
to him. The ignorant, being fond of what is
marvellous, or has the air of being extraordinary,
embrace the wild notions broached by pretenders
to inspiration, and heedlessly follow them; admire
them;—and resort to them, contrary to all
reason—and to the tender entreaties of the wise
and reflecting. Time has always disproved such
claims to miraculous teachings. And the delusions,
excited by them, die away. Happy is it
for man, that this is the case.——
In the Roman catholic Church, there has
been often, among some of its orders, on particular
occasions, where interest was greatly concerned,
high pretence to miraculous powers.
And the common people, in the Roman catholic
countries being extremely ignorant, have fully
believed in the existence of such powers. But
when their pretended miracles have been closely
inspected, and critically examined, they have uniformly
been discovered to be mere cheat, and
imposture. The man of sin is to be known by
lying wonders. The pretence of miraculous
powers is a mark of Antichrist. Many of the
Romish writers describe with much pomp of language
the number and greatness of their miracles.
St. Paul speaking of Antichrist, says, Even
him whose coming is after the working of Satan,
with all power, and signs, and lying wonders, and
with all deceivableness of unrighteousness. Lying
wonders—fictitious miracles characterise the superstition
of the Romish Church.
The immediate inspiration of the holy Ghost
ceased, when the canon of scripture was closed.
But it is generally believed that the power of
working miracles was continued some longer,
and gradually was withheld, till at length, in the
age, or age but one next to the Apostles, it was
wholly withdrawn from the Church, as unnecessary.
It is the general opinion that the age
of miracles ended next, or next but one after
the Apostolic age. It is impossible however from
ecclesiastical history, to determine precisely the
very point of time, when the power of working
signs and wonders ceased. But from the arguments
above alledged, it seems that divine inspiration
ended when the scripture was compleated.
I make a distinction between divine immediate
inspiration, and the other extraordinary gifts of
the holy Ghost. And such a distinction, it is apprehended,
is founded in reason. It might be
necessary that the one should be continued longer
than the other. The general opinion is well
expressed by a justly celebrated ecclesiastical historian,
who refers to several learned authors, as
witnesses. “It is easier,” says he, “to conceive
than to express, how much, the miraculous
powers, and extraordinary gifts, which were displayed
in the ministry of the first heralds of the
Gospel, contributed to enlarge the bounds of
the Church. These gifts, however, which were
given for wise and important reasons, began
gradually to diminish in proportion, as the reasons
ceased, for which they were conferred.
And accordingly when almost all nations were
enlightened with the truth, and the number of
christian Churches increased daily in all places,
then the miraculous gift of tongues began gradually
to decrease. It appears, at the same time,
from unexceptionable testimonies, that the other
extraordinary gifts, with which the omnipotence
and wisdom of the Most High had so richly endowed
the rising Church, were in several places
continued, during this,” the age next after the
Apostles. And perhaps we may, upon sufficient
testimony, believe that miraculous powers were
not wholly withdrawn from the Church till, in
the third Century, though it was seldom, indeed,
that any were enabled to perform miracles, in
this age.—With respect to the miraculous Cross,
as it is called, which the Emperor Constantine
solemnly declared he had seen in the air, about
noon, I cannot believe that God, interposed by
such a stupendous miracle to establish the wavering
Faith of the Emperor.—I join in opinion
with those who consider this famous Cross as a
vision presented to the Emperor in a dream, with
the remarkable inscription, hac vice, that is, in
this Conquer.——
The second thing proposed, was to invalidate
the objections which may be made on this
subject.—There is but one thing which can be
said to favour the idea that Christians and Christian
Ministers are endowed, in the ordinary ages
of the Gospel, with divine inspiration, and the
immediate miraculous teachings of the holy
Ghost, and that is, these are often mentioned in
the word of God. Pretenders to immediate inspiration
and a heavenly call, in an extraordinary
manner, as the Apostles and first heralds of the
Gospel had, keep themselves in countenance,
and deceive themselves by applying all the promises,
which were peculiar to these, to themselves.
They are, we know, many texts of scripture
which speak of a miraculous faith—of direct inspiration—and
of other extraordinary spiritual
gifts. These we contend, and for the reasons
and arguments adduced and illustrated in this
discourse, were peculiar to the Apostles, and
Christians in the Apostolic, and next ages.—When
Jesus Christ, first opened his Gospel kingdom,
he endowed his disciples with the power of
working miracles. As ye go, says he, preach,
saying the kingdom of heaven is at hand—heal the
sick—cleanse the lepers—raise the dead—cast out
devils—freely ye have received, freely give.—But
in process of time these miraculous powers, as
it would be natural to expect, considering what
human nature is, and always has been, were
grossly perverted to mercenary and selfish purposes.
Simon the sorcerer wanted to purchase
them with money, in the Apostle’s day, that he
might aggrandize himself, and make gain. And
in about an age after this, they were actually
made merchandise of, if credit may be given to
the most respectable witnesses.—Christ told his
inspired Apostles that they had no need of study—that
the holy Ghost, by its movings on their
souls, would impart to them what they should
deliver, or preach, and especially when arraigned
before civil magistrates. But when they, continues
the Redeemer, shall deliver you up, take
no thought, how or what ye shall speak, for it
shall be given to you, in that very hour, what ye
shall speak. For it is not ye that speak, but the
spirit of your father which speaketh in you.—Again,
But when they shall lead you, and deliver
you up, take no thought before hand what
ye shall speak; neither do ye premeditate: but
whatsoever shall be given you in that hour, that
speak ye: for it is not ye that speak, but the holy
Ghost. This promise hath no reference, not even
the remotest, to Ministers of the Gospel, in the
ordinary ages of Christianity, but was spoken
immediately to the special disciples or Apostles of
our Lord. To them therefore it belongs, and
to no others. They were, on particular occasions,
immediately supplied from the holy Ghost,
both with words and thoughts. They therefore
were forbidden to take thought before hand, or
to study, and premeditate. Premeditation or
study was altogether unnecessary for them.
The spirit of God immediately gave them the
matter to be spoken, and the language in which
it was to be spoken. For ministers of the blessed
Jesus, or private Christians to take this promise
to themselves in the ordinary ages of the
Gospel is an awful perversion of scripture—is
presumption—is meddling with that, to which
they have no right. The great reasons why
they are not thus inspired, or why they have no
interest in this promise, have been largely considered
in this discourse: and, I trust, made clear
to all, who have eyes to see, or ears to hear.—
A miraculous faith is spoken of, in these
two following passages. And the Lord said, if ye
had faith as a grain of mustard seed, ye might say
unto this sycamine tree, be thou plucked up by the
root, and be thou planted in the midst of the sea;
and it should obey you.—And though, says Apostle
Paul, I have all faith, so that I could remove
mountains. This kind of faith was peculiar to
the Apostles, and Christians in the first ages.
A faith of miracles is totally different from a saving
Gospel-faith. If we could make them one and
the same, we confound two things which are
wholly different, contradict the scripture, and
shew our own ignorance. If we would rightly
understand, and not pervert scripture to our own
destruction, as many do, we must look at the occasion,
connexion, the persons of whom, or to
whom the words are spoken, or the promise made.
The root of almost all delusions, and pretences
to immediate inspiration, or miraculous teachings
and gifts is, persons now apply to themselves,
what was only true of, or applicable to
the Apostles, and primitive Christians; or
Christians in the age of the Apostles. This misapplication
of scripture has been a fruitful source
of error and mischief in religion.——
Having removed the objections which might
occur on this subject, I shall add a caution or
two, which all ought to remember.——
1stly. And we ought always to beware of taking
scripture contrary to its intention, and making
it speak any thing we please; and never
confound the sanctifying grace, with the extraordinary
gifts and miraculous powers of the holy
Ghost. The graces of the spirit, and the gifts of
the spirit are altogether different—there were
the gifts in the Apostolic days, where there were
not the graces, or a holy heart and holy life. And
in the ordinary ages of the Gospel, where there are
no spiritual and holy tempers of heart. Gifts
are highly to be valued—are not to lift up the
possessor of them with spiritual pride; but
are imparted for the good of the Church. But
the best gifts are far short of the least spark of
sanctifying grace.
2dly. Be cautioned about your notions of a
Gospel-Minister, and his qualifications. He
is not qualified for the office and duty or work,
by any miraculous gifts or immediate inspiration.
None can pretend to this except from ignorance—or
pride—or self-conceit—or delusion.
3dly. Stand in horror at the bare idea of any
one pretending to any guide in religion superior
to the word of God; or laying claim to miraculous
gifts and inspiration.—Bid him who
pretend this, to prove his pretence by the necessary
arguments—actually working miracles:—or
retire in haste from him as a deluded
man, or base impostor——And then if any
man shall say to you lo! here is Christ: or lo! he
is there; believe him not.—For false Christs, and
false prophets shall rise, and shall show signs and
wonders to seduce if it were possible even the elect.
A very brief improvement will conclude the
discourse.——
Hence learn the duty of trying the spirits.
Beloved, believe not every spirit: but try the spirits
whether they are of God; because many false
prophets are gone out into the world. What friendly
advice is this! How absolutely necessary!
Try them. Try all who pretend to come with
a new religion—a new faith—a new order, who
profess to be immediately inspired of God. Such
there have been in all ages. To the law and
Testimony: here is your rule—a certain rule—an
infallible rule—a rule which can never
change. Be always armed against imposture.
Again——Learn hence the danger of enthusiasm
or impulses, visions and impressions on the mind
of an extraordinary kind. We are all liable to
be deceived by them. Many have been to their
ruin. We may be. There is something strange
something unaccountable in human nature that
falls in with what claims to come from the God
of all grace, as a special communication, or direction.
No man can tell what fanaticism, or a
heated imagination, or an erroneous conscience
will do. We may all be given up to believe a
lie—strong delusion may be sent upon us. We
may be amazingly confident in error. Fanaticism
may be called a kind of religious delirium.
While then you are under advantages to form
your religious sentiments, be anxious to do it, on
the subject now discussed—and the Christian system
in general.——May the good spirit of God
lead us into the truth as it is in Jesus. Amen.
Sinless perfection unattainable in this Life.
1 JOHN i. 8.
If we say that we have no sin, we deceive ourselves,
and the truth is not in us.
The great foundation-principles of the Christian
Religion are so plain in themselves,
that it would be natural to conclude, that none
who admit its reality, could be found who should
be able either to controvert or deny them. For
the principles of Christian doctrine, which are
really necessary to salvation, are not only few
in number, but most clearly revealed, and repeatedly
urged. To these the Apostle refers
when he says.—For when for the time ye ought
to be teachers, ye have need that one teach you again
which be the first principles of the Oracles of God.
These first principles of the Oracles of God are the
truths, which are obviously essential to the very
existence of all Religion. There are, according
to the Apostle, what may be termed with strict
propriety the first principles of the Oracles of
God. These may be easily comprehended by
all, who pay any due attention to the important
subject of Religion.—Every art indeed or
science has, and must of necessity have what may
be pertinently termed first principles, on which
all the rest are built, and from which they flow.
These must be clearly understood, before we can
arrive at any considerable degree of excellence.
No where is this more eminently the case, than
in the science of Religion, the most valuable and
interesting of all the subjects, to which mankind
ever paid their attention, or which they were
ever called, in duty, to examine. But on no
subject, however, through the depravation of the
moral powers of the soul, are they so liable to
fall into pernicious errors. Such, it is conceived,
is the notion that a sinless perfection is attainable
in the present state of being.
The words now read, and selected for present
meditation, most expressly declare that no
one since the fall ever reached, or can in
this life reach such a state, in which he can with
truth say, that he commits no sin in thought,
word, or deed. If we say that we have no sin,
we deceive ourselves and the truth is not in us. To
say that we have no sin, is to say that we do not
offend in heart or conduct against God or his
law; against the Saviour of the world or his
Gospel; against our duty to our neighbour or ourselves.
To say that we have no sin, is to say that
we are entirely free from any remains of corrupt
nature, any evil passion or propensity, and
totally pure as the angels of God in heaven, according
to the measure of our rational powers
and faculties.—Now if we say this, we deceive
ourselves and the truth is not in us. Being
puffed up with spiritual pride we are deluded
by our own vain imaginations, and the truth is
not in us. We are ignorant of the true doctrines
of the Gospel. We are building up ourselves
with a hope, which will mock and disappoint us,
in the end; and when Eternity shall open upon
us, we shall find we were far off indeed from sinless
perfection.
The Apostle, in the foregoing verses, having
said that God is light, that is, a perfectly holy and
happy Being, assures us that we cannot have fellowship
with him, if we walk in darkness;—and
that in order to have communion with God, and
an interest in the all-cleansing blood of Jesus
Christ, we must walk in the light, the light of
truth and duty. This then is the message which
we have heard of him, and declare unto you, that
God is light, and in him is no darkness at all. If we
say that we have fellowship with him and walk in
darkness, we lie and do not the truth. But if we
walk in the light, as he is in the light, we have fellowship
one with another, and the blood of Jesus
Christ, his son, cleanseth us from all sin. But lest
this expression, cleanseth us from all sin, should be
perverted, he adds, if we say we have no sin, we
deceive ourselves, and the truth is not in us. The
blood of Jesus Christ cleanseth us from all sin,
as it wholly expiates or washes away the guilt of
sin. The good man is justified from all sin, but
he is sanctified but in part.—The completeness of
our justified state, as Christians, is urged in the
next verse. If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us
from all unrighteousness. But lest this phrase,
cleansing us from all unrighteousness, should be misunderstood
or misapplied, he immediately subjoins,
you are not to conceive that you, when
freely and fully pardoned, have no remaining
sin in your hearts: If we say that we have not
sinned, we make him a liar, and his word is not in us.
His word is not in us. We know nothing of divine
truth as we ought to know.——
After thus introducing and opening the
words—what is proposed
I. Is to prove from scripture, reason, and experience
that sinless perfection is not attainable in
this world.——And——
II. Then, some objections will be obviated.
I. The first thing intended is to offer the arguments
from scripture, reason, and experience,
to prove that sinless perfection is not attainable
in this life.——
We should naturally conclude that no person,
in his right mind, could believe that he himself
or others were perfect, wholly free from all remains
of sin, if there were any just views of the
strictness of the divine law entertained. But
there have been found some, in the various ages
of the Church, who have professed to have arrived
at the state of such exalted goodness as to
be as perfect and pure, according to their natural
capacities, as the angels of God in heaven.—But
most full and express is the word of God in
declaring, that there is no such thing as perfection
in grace in this world. The passages of
divine truth, which declare this, are so plain,
that it is astonishing that any one, who hath a
real belief in the divinity of the scriptures, should
ever be able to persuade himself, that sinless
perfection is among the attainments of Christians
in this world.—
The text, we conceive, is so express as to be
incapable of being construed by the ingenuity of
man, or the arts of sophistry, to another meaning.
A talent at perverting scripture, which
some possess and delight to exercise, frequently
surprises us with its efforts; and that is misapplied
and distorted, which we should suppose impossible
to be misapplied. If we say we have no
sin, we deceive ourselves, and the truth is not in us.
To say or believe we have no sin, or have attained
to a state of perfection in Grace, is to impose
upon and delude ourselves:—And that in a very
high degree. We deceive ourselves. And not
only so, but the truth is not in us. We do
not speak the truth, or believe the truth, or know
the truth. We misapprehend the nature of
Christ’s spiritual Religion, and its plainest and
most important doctrines.—Again, if we say we
have not sinned, we make him a liar, and his word
is not in us. Than this no language can be more
strong or peremptory. If we say we have not sinned
for any given time, or never have sinned, we
are justly chargeable with imputing to the God
of truth a falsehood, and his word is not in us—we
are destitute of a right knowledge of his law,
perfections, word, and will. If any person say he
hath not sinned, suppose for one day, week, or
month, he makes God a liar, and his divine word
is not in him.—The Apostle James perfectly agrees
with the beloved disciple on this subject.
He remarks thus: For in many things we all
offend—we offend all. If this be so, no mere
man since the fall, now is, has been, or will be
sinlessly holy in this life. No man can be found
who doth not offend in many things. No one
but daily doth break the divine law in thought,
word, and deed. If any one can be produced,
who does not offend in many things, then the
Apostle James does not speak true. His words
are; in many things we offend all. To offend is
to do wrong. All then do wrong in many
things. St. Paul likewise is most express and
full in declaring that there is no sinless perfection
on earth. His words are, for we know in
part, and we prophesy in part. But when that
which is perfect is come, then that which is in part
shall be done away.—But now we see through a
glass darkly; but then face to face, now I know in
part; but then shall I know even as also I am
known. Here we are told the present state is an
imperfect state, and that the future in heaven is
a perfect state, perfect in knowledge, in holiness,
in all that is excellent. The Apostle carefully
distinguishes the present and future state of the
good man. On earth his knowledge is low,
small, and defective; in heaven it will be full,
glorious, and perfect.
In the old Testament the same doctrine is
explicitly revealed. Both the old and new-Testament
speak one and the same doctrine, and
both rest on the same divine authority. Eccle.
vii. 20. For there is not a just man upon earth
that doeth good and sinneth not. Not one man on
earth is there, who is perfect in goodness. No
person is shielded with the armour of Virtue,
as never to transgress any moral rule. No one
perfect in piety and morality can be produced or
ever could.—For, 2 Chron. vi. 36, there is no
man which sinneth not. How full and positive are
these words! Sinless holiness, then, is never
found on the earth, in a mere man, since the original
defection from God. It is a plant which
grows not in these climates of sin, sorrow, and
pain, disappointments, and burdens. It is only
found in the peaceful regions of heaven. I have
seen an end, says David, of all perfection, but thy
commandment is exceeding broad.—Job says, that
our barely attempting to justify ourselves, and
only professing to be perfect is a full proof of our
perverseness, and sinful pride and ignorance.
If I justify myself, my own mouth shall condemn me:
If I say I am perfect, it shall also prove me perverse.—Thus
full is the word of God in declaring
that sinless perfection is unattainable in this
life.
2dly. We argue that sinless perfection is unattainable
in this life, from the purity, spirituality,
and extent of the divine law. Suppose any
man, in his high ideas of himself, would pervert
and misconstrue all the plain and direct scriptures
now cited to prove that sinless holiness is not among
the attainments of the most eminently pious
and virtuous characters, still if he had any
just knowledge of the divine law, of its strictness—of
its demands, and of its spirituality, he could
not so far deceive himself as to say, he commits,
or has no sin. The law of God is holy, just,
and good. It is exceedingly broad or strict. It
is, like its glorious author, transcendently excellent.
It reaches to the inmost recesses of the
soul, to all the thoughts, wishes, intentions, purposes,
and motions of the heart, as well as to
the outward actions of the life. It allows of
no evil desire, propensity, or irregular wish or
action. It requires all holiness in all kinds and
degrees; and expressed in all proper ways to
God;—to man;—to self. It requires perfect
love to God:—perfect benevolence to man:—and
to all beings of a moral nature. And this
love is to be acted out, in all its proper ways,
in exact measure, proportion, and perfection.
It calls upon us to be as perfect in our measure
as our father who is in heaven is perfect. Be
ye therefore perfect even as your Father which is
in heaven is perfect.
The law of God cannot but be perfect, and
demand of us perfection; full and entire conformity
to it, in heart, in word, in deed.——Can
any one pretend to have this perfection? No
person can pretend to have, who hath any just
sense either of himself, or of the pure nature and
strictness of the divine law. He who says that
he conforms perfectly to this law, in heart, speech,
and behaviour, must be considered as ignorant
of the very nature and strictness of the divine
law, and of what perfect conformity to it means.
3dly. The nature of God and his glorious attributes,
prove to a demonstration the folly and
presumption of any professions of, or pretences
to, a perfect conformity to his will, and moral
glories. Sinless holiness is being entirely, fully,
and perfectly conformed to the divine will and
moral character of God. It is having no wrong
ideas of him—his law—character—attributes—word—glories—and
ways: no wrong ideas of
Jesus or the Gospel: or any of its duties—precepts—calls—offers—doctrines—and
ordinances.
And in addition to all this; having a
full belief of, and perfect conformity in heart and
life to them all. For example, as high, and
exalted, and reverential thoughts of God, of his
majesty and glory, as we ought to have: as
much love to, fear and reverence of, trust in,
and dependence on God as we ought to have:—as
much love to the Redeemer, reliance on
his atonement, and gratitude for his grace, as we
ought to have. But, my brethren, who alas!
has a deep sense enough of so much as one duty—one
moral obligation, one attribute of the Deity—either
his wisdom, power, omnipresence,
holiness, mercy, or grace, much more of all!—He
who says he is perfect, or hath a full, complete
and perfect conformity to God, to his glorious
moral character—to his will: to his son,
his Gospel, in heart, in life, in word, and in
thought, is impious and profane, is presumptuous,
and ignorant of the very nature of duty and
the divine character.——
4thly. Again, the extreme deceitfulness of
the human heart, and difficulty of knowing it fully,
prove that sinless conformity to the law of
God is not among the attainments of Christians
in this life. If it be true that the heart is deceitful
above all things and desperately wicked, it
will follow that no mere man doth perfectly obey
the law of God in this life, but daily doth
break it in thought, word, and deed. But, says
the prophet Jeremiah, the heart is deceitful above
all things and desperately wicked, who can know it?
I the Lord search the heart, I try the reins, even
to give to every man according to his way, and according
to the fruit of his doing.—Under a sense
of the difficulty and impossibility of fully knowing
all our secret sins: David cries out, who can
understand his errors, cleanse thou me from secret
faults. Does any one perfectly understand all
his errors:—all his secret faults:—all the deceitfulness
and desperate wickedness of his own
heart? If so, the word of God is not true.
What vanity, what presumption, what spiritual
pride, and ignorance to pretend to know all the
windings, and turnings, and deep iniquity of the
human heart—and all one’s own most hidden
sins; and to be perfectly free from all evil in
heart, in life, in conduct and passions! Who
dare say he has fully explored the deep mysteries
of iniquity—the plague of his own heart?—And
that he has as great a sense of the evil of
sin, as he ought to have?——
5thly. A further argument to prove that
sinless perfection is unattainable in this life, is
that it would render null and void, some of the
duties and exercises, in which the essence of piety
and godliness consists. He who is perfect,
must say, if self-consistent, that he knows all duty,
every duty, the whole extent of duty in all
conditions, in all circumstances whatever. He
must also fully know all doctrines, all divine ordinances:
that he has, a full and perfect sense
of every moral, social, relative, and religious tie;
and lives up completely and perfectly to them
all. With him is no defect, not even the smallest,
in piety or morality. There is no omission of
duty. There is no want of fervour and sincerity.
There is no deficiency in faith, in repentance,
in Godly sorrow for sin, in hope, in Charity,
in meekness, in humility, in benevolence, in
alms, in justice. There is no corner of the
heart but what is completely purged of all deceit,
malice, envy and hypocrisy.—We may add,—further,
if we have no sin, we need no pardon,
no repentance, no Saviour to wash away present
guilt, no prayer to God to keep us at present
from Satan’s devices. If we have no sin in
thought, word, and deed, we can have no mourning
over sin at present, and need not seek for
renewed forgiveness. But our blessed Master
has taught us to pray—forgive us our debts, as
we forgive our debtors. But if we have no sin,
we have no debts to be forgiven. The perfectly
righteous need no repentance. They may be
sorry that they were once sinners, but not that
they are now vile and unworthy. But the sacrifices
of God are a broken and contrite heart; a
broken and a contrite spirit, O God thou wilt not
despise. If we have no sin, we can offer no such
sacrifices. The man who is sinlessly holy may
say, “I was once a sinner, but I am not a sinner
now. I could once say God be merciful to
me a sinner; but now I can say, God be
thanked, I am not as other men are, I have
no sin.” What impiety, what insufferable
spiritual pride in this language! And before any
one can feel thus, he must be destitute of all humility,
self-abasement, and just sense of God,
and of himself.——
6thly. A pretence to sinless perfection is
contrary to the experience of saints recorded in
scripture. The faith of assurance is attainable
in this life. But this is a very different thing
from perfection in grace. The good man in the
exercise of grace is afraid of being deceived, of
mistaking the nature of religion. He sees so
much remaining sin, so much depravity, want
of more ardent love to God, so many failings in
duty, that he wonders how God can pardon him.
He feels that he is the chief of sinners, unworthy
even to stand before God, and that his holiest duties
need to be sprinkled afresh with the all-atoning
blood of Jesus, and that he deserves to
perish in his sins unpitied. He feels his own unworthiness
of eternal life.——The more grace
any one has, the more he wishes it to be increased.
He hungers and thirsts after righteousness
more and more. From day to day, he sees more
and more of his sins, their number, their several
aggravations, and the extent of the divine law.
He never thinks that he hath done enough for
God and religion, or can do enough, or now does
enough. He rejoices, if he may be honoured,
though it be only as the smallest means, of advancing
the cause of God in the world, even at
the risk of his own reputation, or the scoffs of
impiety. He knows that he is bound to love
God with all his heart, with all his strength, with
all his soul; and his neighbour as himself; and
to be wholly conformed to the divine will, and
duty: to worship God with all the ardor, purity,
and sincerity of which his nature is capable.
So far from having attained perfection, those
who have the most grace and the deepest experience
of religion, have innumerable sins daily to
confess, many failings and deficiencies of duty,
cold and dead frames, and much remaining corruption
over which to mourn, and of which to
repent. And the more holy any are, the more
humble will they be, the more sensible of their
sins, of their hypocrisy, their want of faith, of
love, of hope, and of every grace; and of course
the more ready will they be to cry out as St. Paul
did, O wretched man that I am who shall deliver
me from this body of death! So eminent a Christian
as St. Paul was, utterly discarded the notion
of sinless holiness being among his attainments.
And it is a common opinion that this remarkable
man had made higher advances in holiness, and
really felt more of the power of Religion than any
one that ever lived, or was ever received to heaven
from this Apostate world. He says, Not as
though I had already attained, either were already
perfect: but I follow after, if that I may apprehend,
that for which I also am apprehended: but this one
thing I do, forgetting the things that are behind,
and reaching forth toward those things that are before.
I press towards the mark for the prize of the
high calling of God in Christ Jesus. If so holy
a man and distinguished an Apostle, if the best
Christian that ever was, peremptorily assert that
he hath not reached to perfection, though it were
the mark which he had set before him, what presumption
in any to pretend to surpass him, and
to have attained it! He says of himself, what indeed
is true of all good men. For we know that
the law is spiritual, but I am carnal sold under sin.
For that which I do, I allow not: for what I would,
that I do not; but what I hate that do I. I find
then a law that when I would do good, evil is present
with me. O wretched man that I am, who shall
deliver me from the body of this death! Here is remaining
sin in St. Paul. There is, with respect
to him no such thing as entire freedom from it.
He mourns over it. He cries out in bitterness
to be freed from it. There was a time, indeed,
when he thought he was perfect, but that was in
his ignorant pharisaical state. Circumcised, says
he, the eighth day, of the stock of Israel, of the tribe
of Benjamin, an Hebrew of the Hebrews; as touching
the law a pharisee. Concerning zeal, persecuting
the Church; touching the righteousness of the
law, blameless. But after he was converted to
christianity, he saw and bewailed his imperfections
and remaining sin. When he thought he
was perfect, he was a poor deluded, self-boasting,
and self-righteous Pharisee.—In the pharisee who
went up to the temple to pray, we have an instance
of a man who thought himself perfect.
But our Lord thought very differently of him.
He was a singular instance of self-righteous spirit.
Two men went up into the temple to pray: the
one a pharisee and the other a publican.—The pharisee
stood and prayed thus with himself, God I thank
thee, that I am not as other men are, extortioners,
unjust, adulterers, or even as this publican. I fast
twice in the week, I give tythes of all that I possess.
And the publican stood afar off, and would not so
much as lift up his eyes to heaven, but smote upon his
breast, saying God be merciful to me a sinner. Here
was a man boasting of his perfection: and another
who saw, felt, and confessed his sinfulness.
God be merciful to me a sinner. Persons of the
most knowledge, longest standing and deepest experience
in Religion, are the farthest from supposing
that they are perfect.——
To all these arguments to disprove the doctrine
of the attainableness of sinless perfection in
this life, it may be proper to add all the protestant
public confessions of faith, wholly
disavow the idea. It would be tedious to mention
them all.—As a specimen, we appeal to the
shorter catechism of the Assembly of Divines at
Westminster convened, to draw up a concise
confession of faith. In answer to this question
“is any man able in this life, perfectly to
keep the commandments of God?”—They judiciously
and scripturally reply: “no mere man
since the fall is able perfectly to keep the commandments
of God, but daily doth break them
in thought, word, and deed.”—I shall close this
branch of the subject with the words of Mr.
Mason.
“It is very extraordinary,” says he, “that this
sinless perfection is pretended to by persons
among whom we should least of all expect to
find it; persons of low, narrow, contracted
minds; who discover very little of the genuine
spirit of the Gospel, humility, meekness, and
charity; and then seem never once to suspect themselves
capable of any such thing as spiritual pride,
false zeal, and heart-delusion.—But these pretences
to sinless holiness carry in them so much
ignorance, rashness, presumption, and secret pride
that they contradict themselves, and evidently
demonstrate the falsehood of what they assert;
unless it can be proved, that there is nothing
sinful in those forementioned principles and dispositions,
from whence they evidently spring.—So
that he who says he has no sin, not only maketh
God, but maketh himself a liar. And such
a palpable extravagance as this, must needs throw
a great discredit and strong suspicion upon any
that espouse it.”
II. The second thing proposed, was to remove
some objections or cavils, which have been raised
on this subject.—The objector does not fail to
remind us that the scripture often speaks of, or
mentions the words, Perfect and Perfection. In
reply we grant it, and remark that it uses them
in three senses; or that there are three sorts of
perfection—absolute, indefective, and relative or
moral. The first is particular to God, the second
to angels and saints in heaven, and the third is
possessed by good men on earth.—How unfounded
all claims to the second sort of perfection, that
is, sinless holiness, are, we have largely considered.
The third or last kind of perfection, usually
termed relative or moral, is a gracious sincerity.
And this is all the perfection attainable in
this present world. The faith of assurance is the
highest attainment of christians on earth. And
but few comparatively arrive at this. How
happy those who have! To attain this, every exertion
should be made.—In the last sense of the
word perfect or perfection, good men in scripture
are said to be perfect: that is, sincere upright
men, free from hypocrisy. Thus Job and others
are called perfect men.—Mark the perfect man,
and behold the upright, for the end of that man is
peace. Here the perfect man is the upright man.
That the man of God, says the Apostle, may be
perfect; not sinlessly holy, but furnished to all
duty.—All may know very easily that the word
perfect, when applied to pious believers or righteous
men, is used for gracious sincerity.—Scripture
must expound itself; it is its own best expositor.——
2dly. But says the objector, the Apostle
John, declares, that he that is born of God, cannot
sin, for the seed of God remaineth in him. The
meaning of this evidently is, that those who are
born of God, do not, and cannot sin and live as
others do allowedly, habitually and with such
strength of heart. On the other hand, they
mourn over sin, hate it, and lament all remains
of it in themselves and others.
3dly. The pleader for sinless holiness in this
life, quotes Rom. vi. 7. For he that is dead, is
freed from sin. What St. Paul means, he himself
tells us in verse 14—for sin shall not have dominion
over you. If then we will permit the Apostle
to be his own interpreter, we cannot mistake his
meaning. Verse 12. He says, let not sin reign
in your mortal bodies, that ye should obey it, in the
lusts thereof. Here he most plainly informs us
that by being freed from sin, he means freedom
from its reigning power, and from its guilt. Every
true believer is freed from its reigning power,
and its condemning guilt. For there is no condemnation
to them that are in Christ Jesus. The
believer is justified and accepted of God on account
of the Mediator’s righteousness, and shall
never come into condemnation. He receives
the son of God as his only Saviour, his teaching
prophet, atoning priest, and ruling king. Being
sanctified by the power of divine grace he gives
himself up to the duties of a holy life. Trusting
for pardon to the merits of his Redeemer, he
imitates him in all his imitable perfections.—There
is, upon the whole no plea for the attainableness
of sinless perfection in this life, either from
scripture or experience, which has any solid foundation.
We shall now make some improvement of this
important subject.—And the first remark is that
every thing, in the word of God, and in the
frame of nature, conspire to show us that this is
a state of trial and probation, and was never designed,
in divine wisdom, to be a state of perfection
and retribution. Perfection and unsinning
obedience do not seem to comport with a state of
probation or trial. A probationary state always
presupposes, and is introductory to a retribution
state. Every thing around us indicates an imperfect
and fallen condition. All the calls, warnings,
invitations, counsels, exhortations, promises
of assisting grace—and even the Gospel-plan
of life and peace itself, clearly demonstrate that
this is not a state of unsinning obedience. Imperfection,
in legible characters, is written on all
human beings, on all the works and ways of
man; on every duty and virtue. The eye sees
nothing perfect around us.—Sorrow, pain, losses,
distress—and groans are the lot of man. These
denote imperfections of virtue—declare guilt, or
moral evil.——Jesus of Nazareth alone, the author
of our salvation was without sin. He was
holy, harmless, undefiled. His Goodness was
immaculate. His obedience was indefective.
By him sinless holiness was exhibited. For any
to pretend to perfection in goodness, is in this
respect, to claim equality with him.—Again—
2ndly. We observe, for the improvement of
the subject, that though sinless holiness be not attainable
in this life, yet all, without exception,
ought to make it the mark, at which they should
aim. The question is not, whether the divine
law require of man complete or perfect conformity
to its precepts in heart and life. This we
believe. The divine law cannot abate in its demands,
or be less strict. It changes not.—The
question is not, whether it be wrong in us, to
fall short of duty in any one instance or respect.
This is allowed. All defect in moral goodness
is criminal, or involves blame. Neither is the
question, whether all men should aim at sinless
holiness or seek for it. But whether any attain
to it, in this life? We contend that none do.
We have offered our reasons. We trust they
will satisfy all impartial enquirers after truth.
But we are not to sit down easy in our religious
pursuits, or content ourselves with low
measures of grace, or be remiss and negligent, because
sinless perfection is unattainable, because
this is an imperfect world, or because all have
failings, infirmities and a mixture of sin in every
duty. This would be an awful abuse, and horrible
perversion of the doctrine: would bespeak
a very depraved mind.—On the other hand,
this subject, and all the word of God teach us to
press forward in our Christian course, as those
who run in a race: to strive to excel in piety, in
every grace, and every moral duty, as those who
are engaged in a warfare:—to have constantly in
our eyes the example of the Redeemer, and the
end of our faith, the glorious prize to be at last
enjoyed. We are to forget the things that are behind,
and reach forth toward those that are before:
to rest in no attainments, which we may
think we have already reached, either in piety or
morality, either in love to God or man, either
christian graces or moral Virtues.—We are to
go on from strength to strength—from one degree
of grace to another—from step to step in
the way of righteousness.—We are to give all
diligence to make our Calling and Election sure:
to be found of God in peace at last. We are to
add to our faith, virtue; to virtue, knowledge;
to knowledge, temperance; to temperance, patience;
to patience, brotherly kindness; and to
brotherly kindness, Charity.—We are to increase
in all spiritual wisdom, in all christian knowledge
and experience, cultivating, in a strict and careful
attendance on all the means of grace, public
worship and holy ordinances, a higher and higher
sense of divine things—of God—of Christ—of
the Gospel—of the worth of the soul—of the
glory of heaven—of the evil of sin—of the extent
of the law—and riches of divine grace, till
we all come in the unity of the faith and of the
knowledge of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ,
which will be at death.—In fine, our warmest
prayers, our most vigorous endeavours, our
highest aim, should be, that we may have a more
lively faith—a more deep repentance—a more
animated zeal, a more pious frame of heart, and
exemplary life.—Amen.
The Apostle’s caution to all Christians—be not
carried about with divers and strange doctrines,
or the danger of instability, and pernicious tendency
of error.
HEBREWS xiii. 9.
Be not carried about with divers and strange doctrines.
One very good proof of the truth and divinity
of the scriptures is their laying before
us, the proneness of men to imbibe, on the great
subject of religion and morals, pernicious principles
and dangerous delusions. A more melancholy
view of the vices and corruption of human
nature can hardly be exhibited, than the avidity
with which it admits, and the obstinacy with
which it defends errors, when once received.
Hence we so often find our Saviour, who perfectly
knew what was in man, cautioning his followers
against false doctrines and false teachers.
In this, as well as in all other respects, the example
of their Lord and Master is imitated by
the Apostles, who were inspired and commissioned
by him. In almost every Letter of theirs to
the Churches, gathered and formed by them, are
inserted seasonable and solemn cautions against
the pernicious influence of errors and dangerous
heresies. They likewise direct Christians, in a
Church-capacity, which indeed was very necessary,
in what manner to treat them. A man that
is an heretic after the first and second admonition
reject. An heretic is one who imbibes principles
totally inconsistent with, and subversive of, the
very foundation of the Gospel, and causes divisions
and schisms in the body of Christ—the
Church. Such an one is to be solemnly admonished
by the Church of his destructive principles,
and unchristian and divisive practices, a
first and second time. And if all the lenient and
Christian methods to reclaim him, be ineffectual,
and he continue obstinate in his false principles,
and endeavours to introduce divisions and strife
into the church, after due pains and patience,
he is to be rejected from the communion of the
faithful.—The Apostle to the christians at Rome,
directs them in a Church-capacity to mark and
avoid persons who embrace doctrines different
from his; and who thereby cause divisions. He
is very fervent and affectionate in his address.
Now I beseech you Brethren, mark them which
cause divisions and offences contrary to the doctrine
ye have learned; and avoid them. For they that
are such, serve not our Lord Jesus Christ, but their
own belly, selfish views and interest, and by
good words and fair speeches, deceive the hearts of
the simple. They delude the weak and uninformed.
Well instructed Christians are seldom
led away from sound doctrine. Unstable persons
are easily seduced. So are the ignorant who
have never improved their opportunities and advantages
to furnish their minds with just views
of the great and essential doctrines of the Christian
Religion. Designing men who cause divisions
and offences contrary to the doctrine of Christ,
always carry on their purposes, with good words
and fair speeches, much subtlety and art, under
the disguise of friendship, and great zeal for a
more pure religion. They have on sheep’s clothing,
though inwardly they are ravening wolves.
Titus, Bishop of the Island of Crete, is directed
how to convince opposers to the true religion:
holding fast the faithful word, as he hath
been taught, that is, the true Minister of Christ,
that he may be able by sound doctrine both to exhort
and convince gainsayers. Sound doctrine,
or the great and important truths of the Gospel,
are the way to convince and reclaim gainsayers,
or the erroneous. Sound doctrine is then knowable,
what may be learned with much ease from
the holy scriptures.—The Christians in the Churches
of Galatia are told, that error and false doctrines
have a strange kind of influence on the
mind, like fascination. And that false prophets
or pretended Teachers have almost the power of
magic, or sorcery to bewitch people.—O foolish
Galatians, who hath bewitched you that you
should not obey the truth, before whose eyes Jesus
Christ hath been evidently set forth and crucified
among you. They had the very best means
of instruction in the principles of the Gospel.
St. Paul was their preacher. He was surpassed
by none of his brethren, in zeal or eminence of
abilities. After all, false Teachers seduced some
of these professed Christians of the Churches of
Galatia from the faith and order of the Gospel.
He supposed there was something like magical
incantation and witchcraft in their seduction.
O foolish Galatians who hath bewitched you.—Whoever,
in the course of human events, has
been an observing spectator of the rise and progress
of any gross delusions or great errors in Religion,
will not think the Apostle too strong in
his language.—Certainly, then, most needful is
the caution of the text, be not carried about
with divers and strange doctrines.
What is proposed, in dependence on divine
help, in the sequel, is to explain this caution, or
to show the danger of instability, and pernicious
tendency of error.—And then by way of improvement
point out that conduct which becomes
Christians, when gross errors and unhappy
divisions spring up among them.
The principle design of the present discourse
is to explain the caution, of the Apostle, in these
words, be not carried about with divers and strange
doctrines, or to shew the danger of instability in
religion, and pernicious tendency of error.
The divers and strange doctrines, which the
Apostle had in view, in the caution which he
gives in the text, no doubt were various false and
hurtful errors, which were spread among the
Churches gathered and planted by the Apostles,
through the insinuations and plausible arts of the
Judaizing Teachers. Many of these, half Jews
and half Christians, arose, and infested the
Churches with the poison of their false notions.
Their object in general was to form a coalition
between Christianity and Judaism; to have the
law of Moses and Gospel of Christ so blended as
to form one complex religion. The Jewish converts
to Christianity were extremely unwilling
to relinquish their own rites and ceremonies.
Long was it before they could admit the idea
that their legal rites and sacrifices were merely
typical; and of course, were to be wholly abolished,
when the Antitype was come. When the
substance was come, the shadows were to flee away.
The Judaizing teachers strenuously maintained,
that the observance of the Mosaic ritual
was necessary to salvation. They held that obedience
to the law of Moses, as well as faith in
Christ, was requisite to our justification before
God. These false teachers had greatly corrupted
the Gospel. Many were deluded by them.
And various strange doctrines or notions about
meats and drinks were adopted. And the Jewish
converts to Christianity were tossed to and
fro with them: Were carried about, or led away
with them. The Apostle therefore writes to all
the converts from Judaism to Christianity to beware
of all notions, which were contrary to the
great and essential doctrines of the Gospel, to the
first principles of the Oracles of God. Be not
carried about with divers and strange doctrines.
He wished to have them stable and firm in
their principles: never to listen to the various
strange notions, which any should attempt to
diffuse among them. The divers and strange
doctrines against which the Apostle would have
Christians be on their guard, are then all false
notions and corrupt principles of Religion: all
tenets and opinions however various, or surprisingly
absurd they may be, which shall arise in
the Church, in any age. The strange doctrines
were principles contrary to what he taught and
preached—contrary to the true doctrines of
Christ. He calls them strange because unknown
to the Gospel, not contained in the word of God,
and not preached by him. And they were
strange too because contrary to the obvious dictates
of reason. All unreasonable and absurd
tenets in religion, may then fitly be termed
strange. And they are divers; many and various.
We are then to beware of all the various
false principles broached among the several denominations
of Christians. Such, at different
times, spring up among the respective Communions
of Christians. Some ages or periods are
more noted for the rise and diffusion of errors
and delusions than others. But error, in
a greater or less degree, has infected every age,
and part of the Christian world. Sometimes,
indeed, the pure and strict principles of the Gospel
will long obtain among a people. They will
have uninterrupted tranquility. The great head
of the church shall remarkably smile upon them.
The God of Zion shall long bless them. No
tempest rages. No clouds overshadow the sky.
The truth is professed, and is ably defended.
Men of shining talents, and whose zeal for purity
of doctrines and worship is equal to their
talents are raised up, in happy succession, to oppose
error, and to plead the cause of Zion; who
are as polished shafts in the quiver of God; and
who are honoured as eminent instruments of
promoting the truth.—A few years may produce,
in the same place or Country, a melancholy reverse.
Truth may be greatly opposed. Errors
of a very alarming nature may suddenly arise.
Zion may be clothed in sackcloth, and be bathed
in tears. Public worship may be deserted. Divine
ordinances may be denied or disregarded.
The Saviour may be disowned, and the interests
of morality be languishing. False prophets then
come forward; betrayers of the truth are found
to multiply where there was the least ground to
fear. Error is most widely and extensively diffused
by corrupt writings and corrupt men, under
the venerable name of preachers of the Gospel,
who travel into different and distant parts,
with the zeal of pilgrims, and with an engagedness,
which if employed in the promotion of
truth and pure religion, would work happy effects.
An uncommon ardor usually accompanies
men, who broach novel tenets, and set out
with an intention to disseminate them extensively.
Pride and party views aid that ardor. An
unwillingness to sink into contempt, and an ambition
to keep themselves in countenance produce
wonderful exertions. The man, who undertakes
to spread errors and delusions feels that
his reputation is concerned in his success; every
proselyte adds strength:—every advance gives
courage. And it is a remark well-founded, that
we seldom find fanatics in religion, and the propagators
of false principles deficient either in
impudence or ardor. Men who have thrown
off the strict and pure doctrines, in which they
have been educated, or which they have for many
years professed, and have denied all religion,
or adopted erroneous and false principles, commonly
become obstinate and stubborn, self-confident
and censorious. Rarely is it known that
such are ever reclaimed. They go on waxing
worse and worse, till life close, and eternity open
upon them. How needful therefore the
caution, Be not carried about with divers and
strange doctrines! How unhappy to be unstable,
in the things of God! How mischievous is the
tendency of error! The double minded man is unstable
in all his ways. The character of Reuben
is unstable as water, thou shalt not excel. Instability
will effectually prevent our arriving at any
degree of excellence, in any praise-worthy pursuit.
If unstable, we can make no proficiency
in useful knowledge, or arrive at any high degree
of moral Virtue, or religious attainments. Man
suffers more by being unstable in his ways than
can be easily computed, or than almost any
one is aware of. The more important and interesting
the things, in which we are engaged, or to
which we propose to pay our attention, the more
fatal is instability. To be always changing from
one thing to another, is the way never to accomplish
any thing, at least, to any good purpose.
When we consider instability as it respects Religion,
the danger of it can hardly be expressed or
conceived. He who is unstable in the
things of the world is sure to be, in the event,
despised; and to sink into wretchedness. Misfortunes
and disgrace will attend him. He cannot
pass his days with comfort. He must content
himself, whatever may be his ambition, with
being an unimportant character, and being of
little service to the great community of men,
unless by being a warning to all with whom he
may converse of the ill effects of instability.
But he who is unstable in the things of God,
can enjoy no comfort or arrive at any excellence.
It is a good thing that the heart be established with
grace. Happy is the person who is established,
in the principles of grace, and in gracious and
holy exercises! To be carried about with divers
and strange doctrines is the way to have no just
and true notions of the doctrines of Christ, to
lose the advantages of the Gospel, to be instrumental
of giving to others false notions of religion,
or prejudices against it, and to be in danger
of missing of final happiness ourselves. The Apostle
had very great anxiety lest Christians, the
professed converts to Christianity, should be led
away from the truth by subtle deceivers. That
we, says he, to the Ephesians, henceforth be no
more Children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of man,
and cunning craftiness whereby they lie in wait to
deceive. Children are easily persuaded to change
their minds—to adopt new, and lay aside former
opinions, without any careful examination,
or sufficient reasons. So, many people, who indeed
are but Children in knowledge, are tossed
to and fro, and carried about with every wind of
doctrine. And there are always to be found a
plenty of wrong-principled men, who lie in wait
to deceive. The Apostle speaks of their insidious
arts, and plausible ways of deception in
terms remarkably strong: by the sleight of men
and cunning craftiness whereby thy lie in wait to
deceive.—As there are true, so there are false,
and as there are sound, so there are unsound or
corrupt doctrines. And as we are most diligently
to seek and love the one, so we are most cautiously
to shun the other. And this is of the
greatest importance to us all; and of equal
importance to all. All are liable to fall from the
truth, or to misapprehend it. There is no moment
the Christian can say, “I am free from the
danger of falling into error; such error as
shall offend God, grieve his people, cause divisions,
interrupt the peace of the Church, and
wound my own Conscience.” Error is pleasing
to the depraved heart of man. Divine truth
is unwelcome. Others, great and learned men,
after high professions have apostatised—have renounced
the right ways of the Lord. “I may,
in the holy and righteous Providence of God,”
should the Christian say, “be left to fall into
error and delusion.” Let him that thinketh he
standeth take heed lest he fall. The tendency of
false principles in Religion is extremely pernicious.
All error indeed hath an unhappy effect
on the human mind.[1]——
1. The pernicious tendency of error appears
from the influence, which all principles, whether
true or false, have on the life and conduct of
mankind. That truth has great power and influence
upon the human mind, will hardly be denied.
Mighty is its force. The powerful influence
of divine truth in purifying the affections
of the heart, and reforming the life is necessarily
implied in these words: Sanctify them by thy
truth, thy word is truth. These are the words
of our Redeemer himself. And they certainly
teach us, that Gospel-truths, or the pure and
heavenly doctrines of his religion have a tendency
to correct the prejudices, to enlighten the
minds, to impress the hearts, and to purify the
affections of people. If the happy effects of true
doctrines, and the true principles of the Gospel
were not great—why are they to be preached—why
is there so much said about holding fast the
form of sound words—of being sound in the
faith—of sound doctrines,—of contending earnestly
for the faith once delivered to the saints—of
abiding in the doctrine of Christ? On the
other hand, if the effect of error be not exceedingly
pernicious, why should we be so frequently,
and solemnly warned against false teachers—false
doctrines—false Christs—against making
shipwreck of faith and a good Conscience—and
against the danger of all delusion? Some affect
to believe in the harmlessness of error; and
that all opinions and speculations in religion are
of little or no consequence. But if error be
harmless—I think it will follow that truth is useless.
But did not Jesus of Nazareth, come from
God on purpose to reveal the truth?——
2ndly. All errors or false principles, respecting
religion and morals, lead to evil practices.
The greater the error, the greater will be its ill-effect.
Small errors, relating to mere circumstances
of religion, to names and forms, rites
and ceremonies, have a proportionately small influence
in producing wrong practice, or corrupting
the morals of men. Many speculations, and
erroneous opinions are of so inconsiderable a
nature, though they have caused much altercation
and divisions among professing Christians,
as to be totally unworthy of notice. And Christians
ought to be ashamed that they ever contended
about them. They are not of sufficient consequence
in themselves to excite warrantably any
alarm in that mind, which has the tenderest and
most affectionate regards for truth and religion.
There are meats and drinks, indifferent things,
in which the kingdom of God does not consist.
We need never dispute about these. From
those who hold to them, our Charity ought not,
in the smallest degree, to be withdrawn. We
may have all the ardor of brotherly love towards,
and Christian Communion, with, them.—Other
errors, again, are of a most alarming nature,
and affect the very substance and vitals of
Religion. They undermine the foundation, and
take away all the beauty and glory of the Gospel.
Such the Apostle Peter stiles damnable heresies.
2 Pet. ii. 1. But there were false prophets also among
the people, even as there shall be false Teachers
among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them,
and bring upon themselves swift destruction. These
are errors which are essential—which, pursued
in all their natural and necessary consequences,
destroy all the foundations of Religion. Errors
of this kind have the worst effect on practice.
We must strictly guard against them, and do all
in our power, in all scripture-ways, to prevent
their rise or progress. We must retire from
such as hold them. And we cannot, with a safe
conscience, wish them God speed. Whosoever
transgresseth, and abideth not in the doctrine of
Christ, hath not God: he that abideth in the doctrine
of Christ, he hath both the father and the son.
If there come any unto you, and bring not this doctrine,
receive him not into your house, neither bid
him God speed. For he that biddeth him God speed
is partaker of his evil deeds.—
Our practice is more or less influenced by
all our religious tenets. Wrong belief leads to
wrong conduct. Error in doctrine, invariably
and universally, affects the conduct in proportion
to its magnitude. To illustrate this, in a few
plain instances which cannot be controverted—permit
me to ask,—Suppose I imbibe the erroneous
opinion that prayer to the God of all grace
is not required of man, and is wholly insignificant,
will not this lead me to lay aside the practice
of it, in all its forms, altogether?—Again,
suppose I adopt, as one article of my Creed, that
there are no divine Sacramental ordinances in
the spiritual religion of Jesus Christ—or stated
prayer—or Sabbath-day—or the means of
grace are of no use, will not this cause me to disesteem
them; and, then, to neglect them in my
life entirely?—or further, suppose I receive, as a
right opinion in morals, the lawfulness of self-murder,
and the lawfulness of violating the truth,
when it may be inconvenient for me to adhere
strictly to its laws, will any man believe that I
shall not, as emergencies arise, act out these corrupt
principles? Innumerable other instances,
might with equal pertinency, be adduced. These
are only adduced as a specimen to prove, beyond
all contradiction, that all errors have either a
greater or less influence on the conduct of men.
3dly. False principles in religion excite and
nourish evil tempers of heart. Doctrines which
are contrary to the Gospel, and are not according
to godliness have an influence on the heart,
as well as life. They corrupt the mind. Nay,
they pollute and vitiate it. They create evil desires
and vile affections, envy, prejudice, wrath,
evil speaking, censoriousness, bitterness. They
destroy the sweet and benevolent exercises, in
which our happiness consists. As heavenly truths,
the pure doctrines of Christianity, sweeten and
purify the heart, and make men meek, kind, tender-hearted—benevolent,
and friendly to man,
so false principles or wrong religious tenets, excite
evil affections, and poison the soul with malice
and impurity. By their fruits on the heart,
as well as conduct are we to know doctrines, as
well as Teachers. Beware of false prophets which
come to you in sheep’s clothing, but inwardly
are ravening wolves. Ye shall know them by their
fruits. Do men gather grapes of thorns or figs
of thistles? Even so every good tree bringeth
forth good fruit: but a corrupt tree bringeth forth
evil fruit. A good tree cannot bring forth evil
fruit: neither can a corrupt tree bring forth good
fruit. Every tree that bringeth not forth good fruit
is hewn down and cast into the fire. Therefore by
their fruits ye shall know them.—Characters and
doctrines are to be known by their fruits. False
doctrines always tend to corrupt the heart.
4thly. False doctrines or errors have a pernicious
influence upon the morals of society at
large, even upon the manners of those people,
where they rise up and prevail, though they do
not imbibe them. Loose and unimproving discourse
flows from wrong and loose principles.
Such discourse falls in with the evil propensities
of the natural heart, is listened to with eagerness,
and retained as an amusement even by persons
who detest the principles. Evil communications
corrupt good manners. They always had, and
always will have this effect. The tongue which
speaks evil of Virtue and the pure doctrines of
the Gospel, and which advocates the cause of
vice, is doing untold mischief to society and the
public morals.—Much more extensive is the mischief
produced by the pen, which is employed to
recommend, to colour over, and spread Vice and
error, infidelity and immorality. Happy for society,
happy for the world, would it have been
if the learned had never devoted genius, science,
and talents to the cause of Vice! But error as
well as truth, Vice as well as Virtue will have
advocates to plead in their defence. And where,
either by wrong-principled men, or erroneous
writings, errors are spread, the people are corrupted
in their morals. All false principles,
more or less, injure society, where they obtain
and have an ill-effect upon the manners of such
as are spectators of them, or reside in the midst
of them. This is the natural tendency of errors,
in doctrine and practice. And this effect
will take place, unless individuals, or the people
at large, have such an abhorrence of them, as
shall be an effectual antidote.
When errors arise and spread, the Christian
may, and ought to be grieved, but he ought not
to despond; or distrust the love and kindness
of God to his true people and the true Religion.
Especially ought he not to mingle resentment
with his concern for the cause of truth, For the
wrath of man worketh not the righteousness of God.
For wise and holy ends, error is permitted to
spring up, and prevail. But it can go no farther
than a wise and Sovereign God sees meet.
He can say to it, hitherto shall thy proud waves
come and no farther. And he will stay it, in
such a manner, and such ways, and at such
times, as seem best to him. We may rest in these
words of our Saviour, Every plant which our
heavenly Father hath not planted, shall be rooted
up. It was a wise advice of a learned man, Gamaliel—If
this work and counsel be not of God, it
will come to nought. Error and delusion must at
last die away. But truth shall obtain an eternal
victory.——
Having finished what was proposed, it only
remains to improve what hath been offered, for
your direction and assistance in practice.—
And first—We should examine all our principles
by the word of God. The true principles
of religion are to be taken thence. And
they are, in their great foundation, easily to be
learned. All men of common capacity may
know them, if they will be honest and upright in
their search. The reason, why there have been
so many divisions and errors, or false doctrines,
is because men have left the holy scriptures, and
gleaned strange doctrines, from other sources.
The word of God must be our supreme and only
standard. If we make any thing a rule above
it, we wholly depart from it, and get our religion
from another source. And respecting the
true principles of religion, I venture to say, all
real Christians, of whatever denomination, are
perfectly agreed in them—in the absolutely essential
doctrines, I mean, and are much more
agreed in every thing material, than they themselves
either clearly apprehend, or are willing to
confess.
Secondly, let us feel the need of continually
watching, lest we go off from the pure principles
of the Gospel. We see others, in one age
and another, and in one place and another, renouncing
the right ways of the Lord—denying
the great doctrines and ordinances of Christ.
And we behold men changing their principles
after long professed, for errors and delusion.—Let
us ever be upon our guard against the danger
of going off from the doctrine of Christ.
Be not carried about with divers and strange doctrines.—
Thirdly, if we have imbibed errors, let us
hence be persuaded to lose no time in recovering
ourselves from the snare. Others, after having
adopted great errors, have seen their folly—have
mourned over their obstinacy, stubbornness,
and prejudices:—have recanted:—and returned
to the truth. Let us, if we have been
carried away with divers and strange doctrines—hasten
to relinquish them, and recover ourselves
from them, before it be too late. Soon
our days on earth will be ended, and it will be
too late to rectify any mistakes.—
Fourthly—Let us add constant humble prayer
for divine grace to keep us from backsliding—from
instability—from all delusion—and false
doctrines. Odious is the character of the backslider.
The unstable man cannot excel. Fervently—constantly,
should we look to the God
of all wisdom and grace to keep us from dishonouring
him, and the truth, by backsliding,
and error;—that he would be pleased to open
our eyes to see the truth, and our ears to hear
it:—that he would confirm us in goodness:—establish
us in the faith:—and hope of the Gospel,
that we may not only be stedfast and unmoveable,
but abound more and more in the
work of the Lord—be perfect in every good
word and work—and thus be kept by the power
of God through faith unto salvation.
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
But covet earnestly the best gifts; yet show I unto
you a more excellent way.
In the Church of Corinth there was much
contention about the various miraculous gifts
of the holy spirit, which, in the first ages
of Christianity, were conferred for the general
benefit of the common cause of our Salvation.
Without them, small would have been the success
of the Apostles. Their wonderful success
depended not upon the efficacy of human means,
but is to be chiefly attributed to these miraculous
gifts. And they went forth and preached every
where, the Lord working with them, and confirming
the word with signs following. These
gifts, called the baptism of the holy Ghost, were
necessary to rouse the attention of a thoughtless
generation, to satisfy the Jew that the promised
Messiah, one greater than Moses, was come, and
that mighty works showed forth themselves in
him, to convince the Gentile that the Idol-Gods
of the nations were a vanity and a lie.
They were also necessary to put men of leisure
and science upon a full and free enquiry into
the merits and worth of that Religion, which
was introduced to the world and supported by
evidences of so extraordinary a nature.—The
persons, as would be rational to suppose, who
possessed these miraculous powers, such as the gift
of tongues—of healing—of prophesy—and discernment
of spirits, were considered in a high and
honourable light, in a light bordering upon veneration.
By their own brethren they were
greatly respected, and among their heathen
neighbours: of course, would be viewed as almost
divine. Whatever is preternatural calls
forth attention and wonder. The distinction,
which these gifts conferred, became in the Corinthian
Church a matter of envy. In this Chapter,
which is closed with our text, the Apostle
takes up, and largely discusses the subject of
the miraculous gifts of the spirit. He allows them
to covet, earnestly to desire and seek these gifts,
not as an occasion of boasting and pride, but
that thereby they might be the instruments of
more successfully spreading the truth and glory
of the Gospel. But he would have them by no
means forget that, excellent as these gifts were,
there was something still more excellent, to
which he would most affectionately recall and fix
their attention:—which far exceeded all external
gifts however splendid, and that was their spirit
of Charity or Christian benevolence, which is
the essence of all pure and undefiled Religion.
But covet earnestly the best gifts: and yet show I
unto you a more excellent way.
This more excellent way, which he above all
recommends to them, is that of Charity, or real
holy benevolent affection, and which, in the
next Chapter, he discusses and illustrates, in a
manner equally beautiful and sublime.——Instead
of calling the attention of the audience to
the particular excellencies of the divine principle
of holy benevolent affection, Charity, I shall
attempt to state at large the general excellency
of the Christian religion. And for this,
the words selected for present meditation, lay a
proper foundation. Charity indeed, as but now
mentioned, is that more excellent way intended by
the Apostle, and of which he speaks in the following
terms.—Though I speak with the tongues
of men and of angels, and have not charity, I am become
as sounding brass, or a tinkling Cymbal. But
since Charity which, here doth not mean beneficence
to the poor, but the true love of God and
man, or holy benevolent affection, is the sum
and essence of true Christianity, we may naturally
pass to consider the general excellency
of the Christian Religion, or to show,
in a number of important respects, how excellent
a way the Gospel is, which it is proposed to
do, in the four following discourses.
To all the real friends of Zion, of rational religion,
this must be of all themes one of the
most pleasing. Whoever loves either his Maker
or Redeemer, must feel a satisfaction, greater
than words can describe, to hear the honours of
that religion unfolded, which the supreme Being
hath so clearly revealed, which a Saviour died
to establish, and upon which his own hopes
of eternal felicity must be founded.—If any subject,
therefore, in the extensive science of theology,
be able to awaken and fix the attention of
a congregation, it must be the one now to be
considered. After all that can be said by me, or
even by the most eloquent tongue, or written by
the ablest pen, in praise of that Religion which
we enjoy, the one half of its praises will be still
untold. With much propriety may the words
of the Queen of Sheba, expressive of her well-founded
admiration, after she had leisurely surveyed
the grandeur and glory of Solomon, and
been an ear-witness of his wisdom, be applied to
the subject of the general excellency of
the Christian Religion.—And she said to
the king, it was a true report that I heard in mine
own Land of thy acts and of thy wisdom; howbeit
I believed not the words, until I came, and mine eyes
have seen it; and behold the one half was not told
me: thy wisdom and prosperity exceed the fame
which I heard. Happy are thy men, happy are
these thy servants, which stand continually before
thee, and that hear thy wisdom.—Thrice happy
are those who know the excellency of the Christian
Religion, not merely from speculation, but
from feeling its temper, and practising its duties.—May
divine grace enable me to speak upon
this great subject in such a manner, that when
you have heard its glories, you may be so delighted
with it, as to be resolved in your own minds,
that you will never for the future neglect it,
whatever else may be neglected.—I have an inexpressible
solicitude, lest so important a subject
should be debated by the imperfect manner, in
which it will be illustrated.—
In the first place, the worth of the Gospel way
of life and peace will deeply impress the mind
contrasted with every other Religion. All the
religions which have ever been in the world,
from the beginning to this day, may be divided
into revealed and unrevealed. Man will have
some kind of Religion. To suppose all the human
race can be brought to absolute scepticism
or Atheism, is the idlest of all chimerical suppositions.
Visionary are those philosophers who
believe this possible. While they exert themselves
to bring it to pass, they may be the means
of diffusing impiety and irreligion considerably,
and of consequence profaneness and immorality.
They will find some proselytes. For nothing
was ever yet so absurd or self-contradictory, on
the subject of religion, but some have been found
foolish enough to embrace and defend it. But
in the end all will be convinced, that the attempt
to extirpate all religion from the Earth, will
be like contending with the Elements, or opposing
nature in her great course, and therefore
cannot succeed. The propension towards some
kind of religion in the human heart is strong.
There is a natural preparation in our minds for
receiving some impressions of supernatural belief.
“Upon these, among ignorant and uncultivated
men, superstition and enthusiasm never
fail to graft themselves. Into what monstrous
forms these have shot forth, and what various
mischiefs they have produced to society, is too
well known.” Designing men are always
ready to take advantage of this popular weakness,
and to direct the superstitious bias of the
multitude to their own ambitious and interested
ends. Hence all the impostures which have
been in the world among the various nations,
and in various ages. Hence the imposture of
Mahomet—that of Zoroaster among the antient
Persians—of Numa Pompilius at Rome:—and
of all the heathen Oracles. Whoever attends
to these, with a candid and critical mind, will
have a proof abundantly clear, and fully satisfactory,
that they could not have a celestial origin,
and must be man’s device, mere fraud and delusion.
All the particular religions which have
ever been in the world, may be comprehended
in these three, paganism, Judaism inclusive of the
patriarchal, and Christianity to which the Jewish,
including the patriarchal, was only introductory.
And we may add Deism, if that may,
with any justice, be called a religion. A fair
and large contrast of all these, in their nature,
their tendency, their doctrines, their rites would
be an effectual way to evince the glories of the
Christian Theology, as the only true system;
for the Jewish was only typical of, and preparatory
to it. This cannot now be done, for it
would interfere with the present design. I think
however if some able and learned pen were employed
to do this, it would be an unspeakable advantage
to the Christian Cause, and lasting benefit
to the world.[1]——I now content myself
with only just observing, compared with the
ceremonies of the law of Moses, or all the heathen
systems of morality or superstition, the
Christian Religion shines, like the Sun in his
meridian splendor, compared with the borrowed
light of the Moon, or faint glimmering of the
Stars. And the word was made flesh and dwelt
among us, and we beheld his glory as of the only
begotten of the father full of grace and truth. The
law came by Moses, but grace and truth by Jesus
Christ. It is the best religion that ever was, or
that will be ever published to the world. The
last dispensation of mercy is it, which will ever
be revealed to a sinful race: and its glory is
such as bespeaks its divine original, in so clear
and affecting a light, that all will be left perfectly
inexcusable, if they neglect its calls, or refuse to
comply with its offers. For, it is just such a Religion
as depraved and fallen creatures need.
It provides for their relief and pardon, while at
the same time, it secures the honours of the law—of
the Character—and of the Government of
God. None who will divest themselves of prejudices,
and in the spirit of candor examine its
nature, can help admiring the grace which it
reveals; the duties which it enjoins, and the
comforts which it imparts, not with a sparing but
liberal hand. Such as with patience survey its
nature, will be compelled however reluctant, to acknowledge
that it is a peaceful benevolent system,
calculated in the wisest manner to promote the
glory of the Supreme Being, to secure the dignity
of his attributes, and to bring the greatest
good to man. Well therefore might the angelic
hosts celebrate the birth of its founder, in the
following beautiful anthem of praise; Glory to
God in the highest, good will to man, and peace on
earth.—How mild its aspect! how beneficial its
tendency!—What is its object, but to wash away
our sins, that they may never rise up to our
condemnation in a future world, to which we
are hastening; to establish our peace—and to
secure our felicity?—What is its object, but to
make us pious and holy here, to rescue us from
that misery which we deserve, and to prepare us
for, and finally bring us to, an inheritance incorruptible,
undefiled, and that fadeth not away!—
In the next place, The Gospel contains a most
excellent system of doctrines, and prescribes a
plain and rational mode of worship. This is
one thing, in which its glory or worth consists.
The universal degeneracy of mankind, their
blindness and ignorance of God or their perverseness
of will must convince us, that the light
of reason is not sufficient to bring us to the true
knowledge of duty, or just apprehensions of the
divine perfection, or to point out that mode of
worship with which he will be pleased. But the
Christian religion begins, where it ought to begin,
by pointing us first of all to the one true
God, existing in a threefold, though to us incomprehensible
manner; and most explicitly
prescribes the only right way of worshipping and
serving him. It calls off the mind entirely from
all vain Idols, which are a lie, and all absurd
forms, and superstitious rites. As the belief of
one God lies at the foundation of all religion, so
it is altogether fit, and not only altogether fit but
perfectly reasonable that we should first be instructed
concerning his being, his nature, his laws, and
his character; and then concerning that mode of
honouring and serving him, which will be acceptable
to him. There is but one God, and one Mediator
between God and man. He that cometh
to God, must believe that he is, and that he is a
rewarder of all them that diligently serve him.
The history of all the pagan nations abundantly
proves to all who either know much about it,
or have eyes to see, how prone human nature is
to go after Idols and false Gods; and to practise
rites of worship, inconsistent, absurd and
superstitious—or to perform in honour of their
Divinities, sacrifices, both extremely cruel, and
exceedingly unnatural. The glory of Christianity,
therefore, shines with a bright lustre, in calling
man’s attention first of all to the one true
God; and then to the right way of serving him.
This also sets its wisdom, in a most conspicuous
point of view. For the world by wisdom knew
not God. Mankind, where they have had no
assistance from Revelation, have had no proper
or just ideas of a supreme Being.
The pagan nations of the earth ever have,
whatever might be their civilization or learning,
lived in the grossest ignorance of God, and in the
most sottish Idolatry: worshipping, by absurd
and impure rites, many of their Idols. They
have paid honours divine to the sun, moon, and
stars:—to birds, beasts, and fishes, nay even to
insects and plants. The wise Greeks and learned
Romans are not to be excepted. The few
philosophers among them, who saw and despised
the folly of the vulgar superstition, did not
mark out any rational system of worship. The
people at large lived, not only in the vilest Idolatry,
but indulged in the most unnatural and
detestable vices, such as cannot be named, without
causing us to blush for the shameful conduct
of human nature.
As the few philosophers, in the antient civilized
heathen nations, who had arrived at the
greatest eminence in the knowledge of what is
called natural religion, exhibit to us in the
midst of some bright sayings about the supreme
Being, the first cause of all things, many childish
and unworthy notions; so they have also given
a poor, defective system of moral Virtue.
It must not be denied, that some very rational
and wise sayings concerning the being and attributes
of the Deity, have come down to us
from the antient sages. But none of them had
any uniformly consistent and just apprehensions
of him. Their notions about the first cause of
all things, had in them a strange mixture of
truth and error, sense and nonsense. Sometimes
in reading them, we are struck with agreeable
surprise, at the justice of some observation
concerning the being of a God, his perfection,
and Providence. But alas! the pleasure is destroyed
in a moment by some most absurd or
impious sentiment:—all is confounded with fable
and fiction.—When we turn our eye to their
notions of moral Virtue, and man’s real happiness,
we find little, if any more satisfaction.
They wrangled continually about the chief
good, or true happiness of man. They differed
most widely from each other. And none
of them hit upon the truth.—Their morality,
viewed only with a superficial eye, I grant, looks
specious and shining. Some beautiful and just
sentiments are displayed in all the elegance and
charms of language. The man of taste admires
the diction. We read, with a kind of rapture,
some of their sentences: the ideas of morality
contained in them are so just, and the stile so
pleasing. Many of their moral sayings indeed
are worthy to be imprinted on the memory.
But when we critically and impartially weigh
their systems, of moral Virtue, we find them essentially
defective. For they are always built
upon wrong principles. A contracted self-love,
or a regard to the external advantages of society,
or a hope to live, in the praises of the latest posterity,
were their highest motives. The rewards
of piety—the honour of God—and the certain
belief of a future state cannot be reckoned at all
a part of their religion. Nay, if any acknowledged
the unity of the Godhead, they were reputed
Atheists. And the best of them all pleaded
for suicide, and other shocking and unnatural
vices.
For argument’s sake, we will admit that our
reason, without any help from a divine revelation,
is adequate to teach us the duties of morality,
so far as may be needful to regulate all
our conduct in this world, and to direct all the
exercises of our affections aright as to time.
Still something further is essential. When I admit
this sufficiency of reason in regard to moral
duty; I do not admit by any means that it can
be proved.—But if it could be proved, still the
wonderful discoveries of the Gospel respecting a
Mediator and a world to come, and many other
important points, would be not only most desirable,
but essentially necessary. And therefore,
the Gospel is indeed glorious and excellent.
Reason, then, separate from Revelation, cannot
inform us concerning some of the most necessary
and essential things in Religion. It cannot tell
us whether any pardon of sin can be dispensed to
us. It cannot inform us, either what the recompence
of Virtue will be, or the punishment
of Vice. It cannot ascertain the degree of goodness
which will be remunerated; if any is to be
at all:—or what kinds and degrees of Vice shall
be punished. It cannot point out to us, what
sins, of which we have been guilty, will be forgiven;
or whether any will be; of if they will
be, upon what grounds. Neither can it look
forward into another state of being, and tell us
the duration in which we shall exist; or in which
Virtue will be remunerated; or in which Vice
will be frowned upon:—or indeed whether
there shall be any future state at all; or whether
there will be a future retribution, if a future state.
It may conjecture on these most important and
essential subjects. But it can go no farther than
mere conjecture; and as to some of them, hardly
so far. Its light here is so feeble, that it
scarcely glimmers. It cannot therefore relieve
us under the pains and anguish of a guilty conscience.
It hath no motives and arguments of
weight sufficient to induce us to break off all
our sins by repentance, and our transgressions
by turning unto the Lord. It spreads not before
us, and endless good to engage us to love and
fear God, or endless punishment to deter us
from sin.—In the world we often behold vice
prospered, and Virtue depressed. The wicked
often flourish, in the course of human events;
and upon them fortune smiles propitiously: while
the worthy and the good experience the bitterness
of calamity, and adversity takes them by
her cold hand. In cases of this nature, reason
would utterly fail in administering sufficient succour.—But
Religion composes the mind under
all the vicissitudes of human life. Nay, it opens
to us rich consolation.—And one eminent branch
of its excellence is that it instructs us fully, clearly,
and plainly as to just notions of God, of the
manner in which he will be worshipped, of his
readiness to forgive us on our repentance and
amendment through an atonement made for sin.
It teaches us, also, the nature of this atonement.
It informs us of the nature of true Virtue; the
rewards of it; the punishment of Vice; the continuance
of the one and the other; and the certainty
of a life to come.—It opens to us the truth
in distinction from all error; and is, therefore,
by way of eminence sometimes called the
truth. Its author is stiled the true and faithful
witness. And its doctrines are set forth as
true and faithful sayings. It points out the right
path, and guards, as much as is possible against
all false principles and delusions, visions and idle
dreams in things of a religious nature. And
what is much to its praise, and no inconsiderable
proof of its divinity, it doth not dwell upon
subtle and curious speculations, whose tendency
would be only to embarrass and perplex honest
inquirers after truth and happiness; or at least
to amuse the imagination, without mending the
heart, or regulating the morals of men.
With the utmost possible clearness and force
of language, it states what we are by nature, and
what we must be by grace:—the manner in
which we must live, and what we are to expect,
if we conform ourselves to its precepts, and exercise
its temper, in another world, as a recompence.
It directs us to keep under due discipline
all the turbulent passions and evil propensities
of the mind. They that are Christ’s, says
the Apostle Paul, have crucified the flesh with its
lusts and affections. The same inspired penman
thus exhorts us, Let us walk honestly as in the day;
not in rioting and drunkenness, not in chambering
and wantonness, not in strife and envying. But
put on the Lord Jesus Christ, and make not provision
for the flesh, to fulfill the lusts thereof.
What is worthy of particular notice, the
christian Religion has no pomp and parade. It
relates the great truths which we are to believe
and leaves them to have their impression both on
the heart and life. It discovers indeed the most
sublime mysteries, doctrines above man to invent,
and consequently above, though not repugnant
to reason.—It informs us of the Fall of man,
that tragical event whence all our woes:—and
the method of our recovery:—that the Supreme
Being exists as Father, Son, and holy Ghost,
possessed of all possible perfections, and worthy of
all homage:—that he orders and disposes of the
Universe, the natural and moral world, at pleasure:—that
he controuls and directs all things
and events:—that the eternal destiny of every
one of the Children of men is in his sovereign
hands:—that purity of heart and piety of life
are essential to salvation:—that incorrigible sinners
must be punished with endless destruction:—that
at the end of the world, the dead will be
raised:—the living be changed in a moment, in
the twinkling of an eye:—that a general judgment
will be holden:—that all real goodness will
share in a glorious reward:—and that grace divine
is necessary to form and prepare the heart
for the eternal enjoyment of God.
And what is by no means to be omitted, all
its doctrines are consistent. They form one rational
connected system. There is no contradiction,
no darkness, nor mysticism resting upon
its doctrines, as they are stated in the sacred
Volume, though they have been differently explained
by different denominations. They are
in themselves clear. They are full. They are
explicit. No clouds hang over them. And every
lover of this holy religion must deeply regret,
that ever any human mixtures and traditions
should be substituted for the commandments
of God. Much more, that these last
should be made null and void, or superseded by
those, as the most generous candour must allow
they have by various Communions of Christians.
As to the mode of worship, and divine ordinances
to be attended upon; they are such as
reason fully approbates; they are free from superstition
and enthusiasm. Superstition places
all the excellence of worship in rites and forms,
names and ceremonies. It tythes mint, annise
and cummin. It lays great stress on mere bodily
observances which profit little, or in trifles.—Enthusiasm
lays claim to fictitious joys, visionary
raptures, to inspiration, and an uncommon
intimacy with the Deity. Now it is the
Excellency of the Christian religion, that it gives
no countenance to either of these. It always, on
the contrary, places the essence of all acceptable
worship, in the pure and fervent devotions of the
heart, in a rational and enlightened piety, commanding
us statedly to offer homage to God:—to
be fervent in spirit serving the Lord:—and
to present all our prayers to his throne, in the
name of our Redeemer, relying on his complete
righteousness, and efficacious intercessions. For
he is that other angel that came and stood at the
Altar, having a golden Censer, and there was given
unto him much incense, that he should offer it
with the prayers of all saints upon the golden Altar.
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
But covet earnestly the best gifts; yet show I unto
you a more excellent way.
The more excellent way here spoken of, is
that of Charity, by which we are not to
understand a liberal and bountiful disposition, or
mere almsgiving, or a favourable opinion of the
good or safe state of others, which is the general
acceptation of the word in common discourse,
and in some writers, but the great principle of
love to God and man, which is the scripture-sense
of the word. In a preceding sermon, on
these words, the Congregation were informed,
that it was proposed by divine leave, at some
length to consider from them the general excellency
of the Christian Religion: and that
it was presumed the intelligent hearer would immediately
perceive, that they laid a proper foundation
for so extensive a design. No subject in
Divinity can be more important in itself, more
seasonable in this day, or more interesting to
any audience, than the one before us. For it
is because the beauty and glory of the Christian
Religion, in itself, or compared with all other
particular religions which have been in the
world, are not discerned or realized, that any,
in their folly or pride of abilities and philosophy,
reject it as unworthy of credit; or scoff at it as
a cunningly devised fable; or embrace a maimed
and defective scheme of it. To the same general
cause must it be ascribed, that others are
careless and indifferent about complying with its
offers of life and pardon, who daily sit under its
ministrations. Most happy will it be, therefore,
if in the progress of our reasonings and illustrations,
an impression may be made on the mind,
of the beauty and worth of that system of Religion,
under which in the course of a wise and
Sovereign Providence, it is our favoured lot to
live. If you will carefully and strictly attend, I
shall not despair of effecting so desirable a purpose:
for all who have eyes cleansed of prejudice
to see, ears sanctified by a solemn awe of
God to hear, and understandings awakened by
the importance of the subject to perceive, cannot
help being struck with the beauty and worth
of the Gospel.—
We have already taken notice of the system
of doctrines and mode of worship which the
Gospel contains, as deserving of praise and admiration,
as well as its glory compared with the
law of Moses, or pagan systems of morality and
superstition.—
Thirdly—We now proceed to consider as a
farther evidence of the excellency of the Christian
Religion the duties which it enjoins, and
the motives by which they are enjoined.
One very great branch of the Excellence of
Christianity consists in its containing a most rational
system of duties, and enforcing them by
the most solemn motives. The doctrines, indeed,
the precepts, the duties, and the ordinances of
the Christian religion are such as bespeak its Excellence,
and the justice of its claims to a celestial
origin. We have already gone over with a
summary of its doctrines, and a brief view of its
mode of worship. Imperfect indeed was the
enumeration, and very short the view, but sufficient
to evince the Excellence of it, as a divine
Religion.—For whatever weight is to be laid on
the external evidences of the Christian Religion,
and it is to be confessed, that great weight is to
be laid upon them, and that they have been happily
and beautifully illustrated by some of the
most learned men the world ever saw; still after
all, the proof which administers to the reflecting
mind the most entire satisfaction, is its internal
Excellence, its own inherent worth and merit.
To the real believer, who has experienced its divine
power, the witness of God’s spirit with his
that he is a child of God, is above all other
things, a proof to him of the truth and glory of
the Gospel. But this is merely personal. This
is like the new name, the white stone, or hidden
manna, which no man knoweth saving he that
receiveth it.—To him that overcometh will I give
to eat of the hidden manna, and will give him a
white stone, and in the stone a new name written
which no man knoweth save he that receiveth it.
He that believeth hath the witness in himself.
The Gospel-system, then, lays before us the duties
to be performed by us, in the various places
and relations of life, as well as the doctrines to
be believed. It tells us what we are to do, as
well as what we are to believe. And that mere
belief, though the most orthodox, separated
from the practice of duty, cannot avail to our acceptance
with God.—And it is to the honour of
the Gospel that there is no deficiency in regard
to the duties urged upon us, any more than the
doctrines to be received by us, the faith once delivered
to the saints. All we are to do, then,
in order to obtain the divine favour and to inherit
eternal life, is most clearly placed before
the mind. The practical part of religion, or the
precepts to which our lives and conversation are
to be conformed, is exceedingly plain. None
in justice can urge that, what is necessary, in the
preceptive part of scripture, is beyond their abilities
to comprehend, or that it is not reconcilable
to reason. To every eye, though weak, the
great outlines of duty are visible. Who is, or
need be ignorant of what will infallibly ensure
his complete and eternal felicity? If suitable
pains be taken, and the necessary helps used,
who doth not or may not understand the main
branches of his duty to God, to the Saviour, to
man, and to himself? What is the chief end of
man? can any plead ignorance here? Is it not
to love God supremely, to serve him faithfully,
and to be happy forever in the enjoyment of him?—The
sum of all revealed duty is what, in the
text, the Apostle means by that excellent way,
which he was about to show unto the Corinthian
Christians, the love of God and man, or Charity.
On these two following commandments, observes
the author of it, hangs all practical Christianity,
thou shalt love the Lord thy God, with all thine
heart, and thy neighbour as thyself. He who
loves his Maker with all his heart, and his fellow-men
as himself; and is careful in all things
to do unto them, as he would that they should
do to him, fulfills his duty, in its main points.
And if we comply with the whole duty of man—attend
to all that is required of us, as duty, respecting
God and man, Jesus Christ, and
ourselves, we shall be happy. For our duty and
our happiness are indissolubly connected. No
one can be accepted of God, or be blessed, who
omits duty knowingly and habitually. No one
can be miserable who conscientiously attends
to the whole of his duty, as revealed to him in
the Oracles of truth. Holiness, then, is our
highest interest, and the Supreme Good. The way
that leadeth to life, is the way of obedience—of
self-denial—of faith—of hope—of repentance—of
humility—of meekness—of patience—of all
moral goodness. And these duties are repeatedly
urged—beautifully illustrated, and plainly
commanded. The great terms of life and peace,
of pardon and glory are so clearly revealed
that he that runs may read. And the Lord answered
me, and said, write the vision and make it
plain upon the table, that he may run that readeth
it. To the great clearness, with which our duty
is set before us, extensive as we acknowledge
it to be, may the following words be applied.
And an high way shall be there, and a way: and
it shall be called the way of holiness; the unclean
shall not pass over it, but it shall be for those: the
way-faring men though fools, shall not err therein.
The path of duty is a straight path. We cannot
be carried away from it, but either through
a corrupt inclination or misinformed judgment.
If we sincerely desire to be found accepted of
God, and to do our duty in all things, and faithfully
use all the advantages which we enjoy, to
learn our duty in its whole extent, we shall fail
in no material points. Corrupt passions, pride,
indolence, self will, and as the consequence, an
erroneous conscience, turn us aside from the
line of duty. Indeed our duty in all its branches
is so explicitly laid before us, that we may
be freed from all painful doubts or distressing
perplexity about what we shall do to inherit eternal
life. If we be not voluntarily deficient in
proper care to understand our duty, we may
well know what is required of us to do, as rational
and accountable creatures, which will please
our Maker and Preserver, the author and fountain
of all goodness:—how he will be worshipped:—what
will fit us in the temper of our hearts
for his presence and kingdom:—and how, while
in the world, to walk and conduct so as to be
happy, when our connection with it shall be dissolved
by death. Indeed, to say the truth, our
duty to God—our duty to man—our duty to the
Redeemer—and our duty to ourselves are set before
us in the Gospel so plainly, that with good and
honest hearts, we may easily understand it; and
so repeatedly, that without criminal negligence,
we cannot fail to understand it. The sum of it,
as but now remarked, is comprised in supreme
affection to the author of the Universe and unfeigned
good will to men:—in forgiveness of
injuries—in love to enemies—in beneficence to
the poor—in benevolence to all—in humanity
and compassion—in justice and integrity—in every
Christian, moral, social, civil and relative
duty—in repentance and reformation, where we
have done amiss, a fiducial reliance on the great
atonement provided by the sufferings of the Mediator—a
conformity to, and imitation of, his
example which is complete and finished—and
conformity to the moral character of God, together
with an obediential regard to his preceptive,
and acquiescence in his providential will.
Conformity to the divine will is the sum of our
duty.
And what is worthy of particular notice here,
is that Christian duty has but one object in view,
the divine glory and human happiness, not as
opposite and distinct, but as inseparably blended.
Whether we eat or drink or whatever we do,
we are to do all to the glory of God. Of him,
to him, and through him are all things, to whom
should be glory forever. He made all things,
and for his pleasure they are, and they were
made. The universe was spoken into being,
and is upheld in being to manifest the divine
glory. It ought therefore to be our highest end.
And the chief design of Christianity is to prepare
us for happiness, in such a way, as shall effectually
promote the divine honour; that is,
in the way of holiness. All the doctrines
which it enjoins, all the duties which it requires—and
all the rites or sacramental institutions
which it would have us celebrate, are, in their
very nature, calculated to accomplish this most
amiable and excellent purpose. In its design
consequently it is perfectly uniform. It doth
not hold up, or direct us to aim supremely at
different and opposite subjects. And the great
end which it keeps uniformly, constantly, and
invariably in view, beyond all controversy, is to
prepare us by a state of probation, or by the exercises
of a benevolent heart and the duties of a
good life, for the kingdom of heaven. This is
every where professed by Christ and his Apostles
to be the chief end of the Christian life—the
crown for which he is to contend—the goal to
which he is to run—and the harvest which is
to recompence him for all his labours. “No
such prize was ever, in any other religion, hung
out to mankind; nor any means, of course, prescribed
for the attainment of it.”—And how excellent
that system must be, which has in view
so glorious an object, cannot but strike every
person of reflection and observation. Reason
must see and acknowledge it. The path of duty
is the narrow way that leadeth unto life. And
the only way to advance effectually the divine
glory.
And to enforce duty upon the hearts and consciences
of mankind, the most solemn motives are
opened to us in the Christian Religion; which
is a further and no inconsiderable proof of its
excellence. After it has, with great accuracy
and fulness, stated our duty, it doth not leave us
as if indifferent whether we performed it or not.
But as a firm and real friend, it follows us with
such arguments and motives, as are the best adapted
to work upon us, a saving impression.
And it hath for its object our Salvation, so it employs
every consideration to gain our consent
to be saved, which has any probability of success.
It deals not in cold and uninteresting speculations,
or abstruse points, which only perplex, or
at most amuse the inquisitive, or feed pride. It
comes home to our hearts, to our bosoms, as if
it would take no denial from us: as if it beheld
us foolishly plunging into ruin. While we are
straying in the wilderness of error, it calls after
us with the eager voice of importunity and love,
and pleads with us to return from our wanderings
and folly, and to consent to be happy. Turn
ye, turn ye, for why will ye die O house of Israel.
Thus saith the Lord, I have no pleasure in the
death of the wicked, but that he would turn
and live. O Israel, return unto the Lord thy
God, for thou hast fallen by thine iniquity. Take
with you words and turn to the Lord, say unto
him, take away all iniquity, and receive us graciously.
A great deal has been said about religion in
every age. There has been much contention
about it too; some pleading for one scheme of
doctrine, and some for another. Some setting
up one plan of Church-order and discipline, and
mode of worship, and some another. But all
that is essential, absolutely so, is easy to be comprehended,
and lies in a very narrow compass.
There are but a few things absolutely necessary
to salvation. And to induce us to attend to
these, as we ought, the most solemn and weighty
motives are presented to the mind; motives
adapted in their own nature, to influence the
heart, to interest the attention, and to call forth
the warmest exertions: motives sublime, and
of which reason must approve.—All that is, or
can be dear to us: all that is sacred: all that is
interesting to us as inhabitants of a dying world:
all that respects everlasting happiness or everlasting
woe, is placed before us—in the mind’s view.
Expostulations, arguments, calls, warnings, and
offers of life and peace, of pardon and glory are
addressed, by turns, to mankind.—To persuade
us to do our duty—to lead holy lives—to prepare
for future blessedness—to hate sin—to repent
of it—to turn from all unrighteousness—to
believe and accept of a Saviour—and to obey
the precepts of moral Virtue, every suitable argument
is suggested. We are urged by the
love of God;—by the compassion of Christ;—by
the riches of eternal glory;—by the horrors
of eternal perdition;—by the beauty of Virtue;
by the deformity of vice;—by the uncertainty
of time;—by the dying nature of all earthly
joys;—by the agonies of death;—by the solemn
scenes of the opening grave;—by the tribunal
of the enthroned Judge;—and by all the wonders
of Eternity, to live as such beings, as we
are, ought to live, to be holy in life and all manner
of conversation, that after dissolution we may
ascend to the realms of glory.
From this summary view of the duties,
which the Christian religion enjoins, and of the
motives, by which these duties are enforced, its
Excellence most clearly appears. Were we to
enlarge, as with abundant propriety, we might,
upon these topics, we should still more convincingly
perceive its internal worth and glory.—Without
dwelling any longer however upon
them, we go on to say—
Fourthly, that the Excellency of the Christian
Religion farther appears, as it contains the
most precious promises, and richly supports its disciples
in days of sorrow and affliction. This is
an argument to prove its glory and usefulness,
which can hardly fail to make some impression
upon the mind. In general, we may here observe,
that the Christian Religion seems to display
a most intimate and perfect knowledge of
human nature:—of what it wants to cure its disorders;
to guard it from errors; to subdue its
corruptions; to strengthen its principles of reason
and conscience; to rectify its mistakes; and
to support it under every pressure of outward
calamity or inward trial. Man as a frail Creature
needs assistance; as dependent, a refuge;
as weak, strength; as ignorant, light and instruction;
as guilty, righteousness and pardon; as
wretched, redemption; and as a candidate for
another state of existence, gracious encouragements
and promises. And this intimate knowledge
of human nature discovered, in the Gospel,
proves its excellence, and is worthy to be mentioned
among the evidences that it came from a
source far above us, even from him who made
us. With the reflecting and judicious, this is a
proof which will have considerable influence towards
satisfying and convincing the mind. If
it contained no precious promises to encourage
and animate our hopes, it certainly would
be so far from being a perfect and finished system,
that it would be materially defective. As hope
is one of the great springs of human actions, so
a Religion which is well and wisely adapted to
our nature, would not fail to address this power
of the soul, and make all the advantage of it
that could be made, to bring about its everlasting
salvation. A Religion which is true and
genuine, must take man as he is—as he is found
in experience, and treat him accordingly. And
one peculiar excellence of the Christian Religion
is, that it actually takes man as he is—addresses
him as such, as a moral agent, as a rational
though fallen Creature, as designed for
an immortal duration, and accountable to his
Maker not only for all his outward conduct, but
also for his mental exercises—or views, exercises,
and affections of heart.—
A brief consideration of the richness, extensiveness,
and preciousness of its promises to encourage
hope and exertion, will teach us that
it most marvellously consults what man is. Its
promises are indeed glorious. We cannot reflect
upon them, without being filled with wonder;
and their aim, like the doctrines of the
Gospel, is to increase in the soul holiness and
meetness for heaven. Having therefore says the
Apostle Paul, these promises dearly beloved, let us
cleanse ourselves from all filthiness of flesh and spirit,
and perfect holiness in the fear of the Lord.
How divine, therefore, the tendency of Gospel-promises!
The design of the precious promises
of the Gospel is here expressly declared. It is
not to amuse the fancy—to nourish pride and
vanity—to build up empty homes and expectations;
but to purge away sin from our hearts,
to advance us in holiness, and ripen and prepare
us for the exalted services, and sublime felicities
of the celestial world:—or in St. Paul’s words
above cited, to cleanse us from all filthiness of flesh
and spirit, and to perfect holiness in the fear of
God. The tendency, then, of all the promises
of the Gospel is to advance the interests of holiness.
How sweet and supporting are they!
How worthy of a wise and gracious God to
make, and of us to receive with all thankfulness!
Whereby are given to us, says the Apostle Peter,
exceeding great and precious promises, that by those
you might be partakers of the divine nature having
escaped the corruption that is in the world through
lust. The promises of the Gospel are not only
great and precious, but exceedingly great and precious—full
of comfort—of joy—of peace—and
rest. They tend to raise our affections, to increase
our zeal, to quicken our hopes, to enliven
our faith, to establish us in the ways of righteousness
and truth, and to furnish us for, and unto,
all good works.
As a specimen of all the rest, only consider
for a moment, three of them. And will be a
Father unto you, and ye shall be my sons and daughters
saith the Lord Almighty.—Fear not, Abraham,
I am thy shield and exceeding great reward.—Behold
what manner of love the Father hath bestowed
upon us, that we should be called sons of
God: therefore the world knoweth us not, because
it knew him not. Behold, now are we the sons of
God, and it doth not yet appear what we shall be;
but we know that when he shall appear, we shall
be like him; for we shall see him as he is. What
can be more full, or rich, or precious than these
promises? Can words convey more? Is there
not something rapturous and ecstatic in them?
Should we dare credit them, were they not expressly
given? And how excellent do they make
the Christian Religion appear!
Instead of tracing out all the promises, and
ranging them under their proper heads, though
this would be a most pleasing employment, we
will only particularize the supports afforded, in
the Gospel, in days of sorrow and calamity.
Doctor Blair, speaking of the house of mourning,
has the following very just thoughts.
“Moreover you would there learn,” says he, “the
important lesson of suiting your mind, beforehand,
to what you had reason to expect from
the world; a lesson too seldom studied by mankind,
and to the neglect of which, much of their
misery, and much of their guilt is to be charged.
By turning away their eyes from the dark side
of life—by looking at the world only in one
light, and that a flattering one—they form their
measures on a false plan, and are necessarily deceived
and betrayed. Hence the vexation of
succeeding disappointment and blasted hope.
Hence their criminal impatience of life, and
their bitter accusations of God and man; when,
in truth, they have reason to accuse only their
own folly. Thou who would act like a wise
man, and build thy house on the rock, and not
on the sand, contemplate human life not only in
the sun-shine but in the shade. Frequent the
house of mourning, as well as the house of
mirth. Study the nature of that state in which
thou art placed; and balance its joys with its
sorrows. Thou seest that the cup, which is held
forth to the whole human race, is mixed. Of
its bitter ingredients expect that thou art to drink
thy portion. Thou seest the storm hovering every
where in the clouds around thee. Be not
surprised if on thy head it shall break. Lower,
therefore, thy sails. Dismiss thy florid hopes;
and come forth prepared either to act or to suffer,
as heaven shall decree. Thus shalt thou be
excited to take the properest measures for defence,
by endeavouring to secure an interest in
his favour, who in the time of trouble, can hide
thee in his pavilion. Thy mind shall adjust itself
to follow the order of his Providence. Thou
shalt be enabled, with equanimity and steadiness,
to hold thy course through life.”
God, says the pious Psalmist, is our refuge and
strength, a very present help in trouble. We are
liable to personal distress and pain, to bereavement
of friends, to public evils, and to spiritual disconsolations
and the hidings of our heavenly Father’s
face. Human life, indeed, is filled up
with evils, many ideal only; many mournful
realities. No state, no condition is exempt. In
the world, said our Lord, to his disciples, ye shall
have tribulation. Man that is born of a woman
is of few days and full of trouble. We cannot
fly from it, go where we will, or do what we
may, any more than we can fly from ourselves.
As long as man is imperfect, as long as we are
imperfect, so long must we be liable to various
sorrows and losses, trials and misfortunes. We
have no reason to expect, nay, it is unwise to
expect, that all our days, if hitherto they have
passed without any sorrows, will still guide away
unmolested. We ought not to look for, or build
upon uninterrupted comforts, or a cloudless sky.
Storms will arise. The lightnings will flash.—The
thunderstorms will roar. Providence has seen
fit to strow the path of life with painful sorrows,
that we may not be too fond of a dying world,
or its dying comforts; or seek for a rest here.
Every thing sublunary is continually shifting,
and, like the moon, never keeps the same face
long. Time like fire is wasting, consuming and
changing every thing upon which it preys: and
like fire too, when it has no more fuel to feed
it, it will itself be extinguished,—and be no more.
Every earthly good, is at best but a dying joy.
For there is a time when we must die and leave
it, or it will die and leave us. And one excellence
of the Christian Religion is, its furnishing
us with the best motives and considerations to
patience under the evils and afflictions of this life.
Its consolations are neither few nor small, and
such as the world can neither give nor take away.
In a day of adversity, religion is supposed generally
to have great power. Here it triumphs.
And here all its supports are needed. To a
thoughtful pensive mind, no study can appear
more important, than how to be suitably prepared
for the misfortunes of life; so as to contemplate
them in prospect without dismay; and if
they must take place, to bear them without dejection.
Throughout every age, the wisdom of
the wise, the treasures of the rich, and the power
of the mighty, have been employed, either in
guarding their state against the approach of distress,
or in rendering themselves less vulnerable
by its attacks. Power has endeavoured to remove
adversity to a distance. Philosophy has
studied, when it drew nigh, to conquer it by
patience; and wealth has sought out every pleasure
that can compensate or alleviate pain.—But
the Gospel alone has ample support. Religion
fortifies the heart by its divine influence to bear
the evils of life.
The heathen philosophy, in days of sorrow
and misfortune, opened but two sources of comfort.—One
was that we must consider that what
we call evils, are no evils. It denied the existence
and reality of wants and pains. But a most
miserable motive to patience and peace was this.
For nature would feel pain, when in sickness
and sorrow, let philosophy pretend what it
might. To pretend to console the anguished
heart, when bleeding under some deep recent
wound, by denying that it felt any anguish; by
denying that there is any such thing as pain and
evil, was only to insult it.
The other source of comfort opened by pagan
philosophy under calamities, was that they could
not be avoided—that all are liable to them—and
that man was destined to evil while on the earth.
This method to assuage and tranquilize the afflicted
was equally inefficacious with the other.
It was so far from being a mitigation of woe,
that we could not escape it, that it was rather an
aggravation.—There is a saying of the Emperor
Augustus recorded in history on this subject,
which is worthy of remembering. To one
who undertook, in some deep affliction, to console
him from this consideration, that it was inevitable,
he justly replied “this is the very thing
that troubles me.”—And in the life of Lipsius
is a remarkable passage. He was a great student
in, and admirer of the Stoick philosophy.
When he lay on his death bed, one of his friends
came to visit him—and after some conversation
designed to smooth his exit out of time into
Eternity, he observed to him, that he need use
no arguments to persuade him to patience under
his pains, for the philosophy which he had studied,
would furnish him with motives enough
for that purpose.—He answers his friend with
this ejaculation—“Lord Jesus—give me Christian
patience—away with stoical insensibility.”
There is no patience like that which Christianity
inspires; and of which its divine author
was a perfect pattern. His religion furnishes
strong and full consolations.—It fortifies the
soul; raises it above time; and gives it strength.
Its hopes are animating. Its prospects are
sublime. Christ saith to his disciples, let not
your hearts be troubled, ye believe in God, believe
also in me. These things have I spoken unto
you, that your joy might be full. To have
God to apply to, who is the Father of mercies
and the God of all consolation; the God
that comforteth them that are cast down:—to
have an interest in Christ, by whom we have
access unto the Father, whose grace is sufficient
for us in every time of trouble:—to have the
spirit, the comforter by office, do his office unto
us, and diffuse that joy and peace in believing,
which are part of the kingdom of God, and
the fruits of the spirit:—and to have the holy
scriptures to which we may repair, and which
were written on purpose that we, through patience
and comfort of the scriptures, might have
hope, are consolations, which, compared to all
that can be derived from reason and philosophy,
are as the fountain of living waters, to the broken
cisterns which can hold no water.
Thus the Christian religion teaches us all the
doctrines we are to believe, the mode of worship
to be observed—enjoins all the duties we are to
practise, and enforces them by the most influential
of all motives;—it is full of the most precious
promises to animate us, and in days of misfortunes
opens to us sources of the most plentiful consolation.
The general excellency of the Christian Religion.
I CORINTHIANS xii. 31.
But covet earnestly the best gifts; yet show I unto
you a more excellent way.
What was proposed from these words,
was to consider at some length, not
merely the excellence of Charity or holy benevolent
affection, which is the meaning of the word
Charity in the holy scriptures, but the general
excellence of the Christian Religion. Two
discourses have already been devoted to the illustration
of this, which of all others is one of the
most interesting subjects; interesting to every
class of hearers. For if any have scruples concerning
the divine origin of Christianity, this
subject is as well adapted to remove them, as almost
any one which could be chosen. If any be
heedless and indifferent about its duties, doctrines,
institutions, and proposals of mercy and
salvation, this subject is well calculated to reprove
their unconcern, and to excite their attention.
If any have lost their first warmth and zeal, their
first love to Religion, their relish and favour of
its duties and comforts, this subject is directly
fitted to re-establish their faith—to re-invigorate
their zeal—to re-quicken their favour of divine
things—to regain their relish—to rekindle their
affections, and to restore them from their backslidings.
To the aged, who have long attended
to the duties of the Gospel, and experienced its
power, it ministers support; and the young it
invites to the paths of Virtue, in a most pleasing
and delightful manner. These ideas will apologize
for confining your attention, my hearers,
so long to one subject; if any apology be needful,
but it is presumed none will be needful.—For
no kind of justice could be done to this
theme, in a single discourse. A Volume would
be little enough for this end.——
We have already surveyed the Excellency
of the Christian Religion in four instances,
though in a very brief and imperfect manner—first,
compared with all other religions:—secondly,
as it contains an admirable system of doctrines,
and plain and rational mode of worship:—Thirdly,
as it lays before us the best system of duties
to be performed by us, all of which are perfectly
reasonable, and enforces these duties by the
most weighty and solemn motives:—And fourthly,
as it comprises in it the most precious promises,
and furnishes the richest supports in days of
adversity and misfortunes, far surpassing all that
could be derived from reason and philosophy,
though these assistances are by no means to be
overlooked.——
I now pass to observe that——
Fifthly, another proof and part of the Excellence
of the Christian Religion is, that it builds
itself upon no selfish foundation. So far is it from
giving countenance to the selfish affections of
the human heart—or promising rewards for any
thing done from a supreme regard to self, that
it first of all bids us to deny self—to take up
our Cross—and to follow divine Lord and
Master at all events, whithersoever he goeth—through
good report, or evil report, in days of
gladness, or of loss and distress. And the disciple
of Christ sometimes sustains more injury, or
spiritual disadvantage from the flatteries, than
from the frowns of the world; and experiences
that the friendship of the world is enmity against
God. The smiles of prosperity, though so highly
esteemed, are often more prejudicial to our
spiritual interest, than the cold blasts of adversity.
But the follower of the slain Lamb of God is to
hold on in his benevolent course, both in the
prosperous and adverse day; neither turning aside
to the right hand or left. And so entirely
must the selfish affections be conquered, that even
life itself dear as it may be, must be given up for
the Gospel’s sake at the call of God. For whosoever
will save his life, shall lose it: but whosoever
shall lose his life for my sake and the Gospel’s the
same shall save it. The benevolence of the Gospel
is such, that every duty done from selfish
ends is accounted of no avail. However far we
may go, in external compliances, still if we be
unwilling to forsake all for Christ and his religion,
for God and his glory, we are none of Christ’s.
And when he was gone forth into the way, there
came one running, and kneeled to him, and asked
him, good Master, what shall I do that I may inherit
eternal life? And Jesus said unto him, why callest
thou me good? there is none good but one that is
God. Thou knowest the commandments, do not
commit adultery, do not kill, do not steal, do not bear
false witness, defraud not, honour thy Father and
Mother. And he answered, and said unto him,
Master all these have I observed from my youth up.
Then Jesus beholding him, loved him, and said unto
him, one thing thou lackest: go thy way, sell
whatsoever thou hast, and give to the poor: and
thou shalt have treasure in heaven: and come take
up thy Cross, and follow me. And he was sad at
that saying, and went away grieved: for he had great
possessions. In our affections we are to forsake
all for Christ and his Gospel. No self interest
is to be preferred to his cause or kingdom. The
divine glory and the cause of the Gospel are to
be supreme with us, higher than any temporal
emolument. We must say, as David did, If I
forget thee, O Jerusalem, let my right hand forget
her cunning. If I do not remember thee, let my
tongue cleave to the roof of my mouth: if I prefer
not Jerusalem above my chief joy. The interest of
Christ’s kingdom and the honour of God are to
be preferred above our chief joy. Our own
pride, our own feelings, our own ease, honour,
and wealth are never to be consulted at the expense
of truth and duty, or the honour of Religion.
The essence of true Virtue lies in holy
benevolent affection—or in a principle of love
to God, as the sum of being, and to all created
intelligencies, according to their rank in the
scale of existence, or capacity for happiness.
No system or Theory of Virtue or moral sentiments
can be just, or genuine where the public
good, the glory of God, as the sum and foundation
of all being, and the good of all created rational
beings, according to their capacity for
happiness, is not the ultimate object. It is most
consonant to reason that private interest and private
good are to give way or to be sacrificed to
the public, a less to a greater good. To make
our own private interest or happiness the supreme
object, of all our actions, regards and attention,
is to counteract the great laws of the
Universe, and to put a very small interest, in the
place of one infinitely grand and important.
Self, the Idol of man, as he is by nature, must
be thrown down; and homage must not be paid
to it. Says the Apostle, Look not every man on
his own things, but every man also on the things of
others. According to the Gospel, therefore,
all the unsocial and selfish affections are to be
mortified. We are to prefer the honour and
glory of God to all things else, to the whole Universe.
Whether therefore ye eat or drink, or
whatsoever ye do, do all to the glory of God.
As of him, and through him, so to him are all
things, to whom should be glory forever. For
his pleasure all things are, and were made. All
things were made to promote his glory. All
things are preserved for,—and will, eventually,
issue in the same end. And it is infinitely fit
and proper that they should all subserve the purposes
of his glory. For he is infinitely worthy
to be exalted to the throne of the Universe in
the views and affections of his rational Creatures.
He indeed is the alone proper object of the highest
esteem, and most ardent love of all his rational
creatures for what he is in himself, independent
of any interest they may have, or hope
to have in his favour. And all his laws are infinitely
worthy to be eternally, and unchangeably
obeyed.—
Again, further, according to the benevolent
scheme of Religion in the Gospel, so far are all
our selfish feelings and passions to be subdued,
that even our enemies—our personal and prejudiced
enemies—such as hate us without any reason
at all—such as are inveterate in their hatred
are to be embraced in the arms of benevolent
compassion—the love of pity not of complacence.—This
however doth not imply that we
have any complacential affection towards them,
or that we willingly put ourselves in their power,
or give them the means and opportunity of
injuring us. On the other hand we may and
ought to be displeased with their evil ways, their
causeless hatred of us, and to be cautiously upon
our guard against the efforts of their malice.
Malice is always active. An enemy to you is
commonly restless and uneasy, unless, by revenge,
he is gratifying his ill-nature. It is always
unwise to put ourselves into the power of
any who are malicious and inimical to us. Religion
doth not require us to consider enemies
as friends, or to treat them in the same manner.
This would be both absurd and unsafe. But
we are to extend to them our benevolence, or
love of compassion. But I say unto you love your
enemies, bless them that curse you, do good to them
that hate you, and pray for them that despitefully
use you, and persecute you, that you may be the Children
of your Father who is in heaven; for he madeth
his sun to rise on the evil, and on the good, and
sendeth rain on the just and unjust. Here is our
duty to enemies of all kinds. No system of morals
or philosophy ever taught man this great and
difficult duty in its true nature and proper extent,
but the Gospel. The love of enemies in its just
nature is an article no where found in nature’s
Creed. We have no hints scarcely about it
among the sages of pagan antiquity. The divine
philosophy of Jesus alone teaches it, in its
true sense.—A regard therefore to the good of
others and even of those who hate us, must govern
us, or we are not the real disciples of him,
who laid down his life for us. He laid down
his life for his enemies, those who hated
him without a cause. God commendeth his
love towards us, in that while we were yet
sinners, Christ died for us. Here is an example
for us. We are to do good to others, even
while our enemies. In all our words and actions
a higher aim than self must bear sway.
For if ye love them that love you what reward have
ye? Do not even the publicans the same? And if
ye salute your brethren only? What do ye more than
others? Do not even the publicans so? There is
no moral excellence or virtue in our friendships
and complaisant treatment of others, if we go no
higher than self: or if our own ease, good, honour,
or advantage be our ultimate end or ruling
motive. The sum of Christian duty is contained
in the moral law; and the sum of the
moral law is contained in these two Commandments,
the love of God, and the love of
man. There is therefore nothing of a selfish
nature; mean, or base belonging to christianity.
It will not even suffer us to retaliate,
or to revenge an injury for the sake of punishing;
or to delight in the pains and sufferings of
others; or to take any measures to hurt them,
that are contrary to what is right and fit, or to
reason. It expels, in fine, every false Virtue,
enjoins only every real virtue, though exploded
by the world:—it pays no attention to the usages,
opinions, and laws of the world any further,
than they are the eternal laws of reason and rectitude.
It will not allow its followers to think
an evil thought—or speak an evil word—or to
do an evil action to man. But it commands us
to forgive injuries on the penalty of exclusion
from the forgiving pity of our heavenly Father.
Philosophy has often recommended the contempt,
but rarely the forgiveness of injuries. It
is a doctrine not indeed above the reach of reason,
but reason is too weak to establish it as a
general principle of action.—Our Lord presses
it upon man, in the most solemn manner, as he
would hope or expect pardon from God. For
if ye forgive man their trespasses, your heavenly Father
will also forgive you. But if ye forgive not
man their trespasses, neither will your Father forgive
your trespasses.
Christianity is then a religion of benevolence,
forbearance, forgiveness of injuries, and
meekness and condescension, which can be said
in truth of no religion that was ever among any
of the heathen nations, antient or modern—in
earlier or later times. It is therefore as
different from, and as much above, in its principles,
in its doctrines, in its hopes, and in its aim,
all the schemes of religion, which have been
broached by cunning and artful impostors, as
the one true God, is different from and above
all Idols; or holiness above sin, or light preferable
to darkness.
It teaches us the infinite benevolence of the
Deity. That he is good, and does good—is
slow to anger—long-suffering—and that his tender
mercies are over all his works. There
is none good but one that is God. He is one
boundless ocean of benevolence. There is nothing
in him, or done by him which is contrary
to, or irreconcilable with, infinite, universal,
and impartial benevolence. It declares to us
that its great Founder is the image of his Father
who is in heaven—full of grace and truth—all
benevolence indeed and condescension. It
requires of all the Children of men the same
mind that was in Christ, perfect benevolence.
And when completed in glory, all its friends
will form one kingdom of peace—one society of
pure and perfect benevolence: where no competitors
struggle; no factions contend; no rivals
supplant each other. “The voice of discord never
rises, the whisper of suspicion never circulates,
among those innocent and benevolent spirits.
Each, happy in himself, participates in the happiness
of all the rest; and by reciprocal communications
of love and friendship, at once receives
from, and adds to, the sum of general felicity.”
While in this world of sorrow and tears, the
Gospel most strictly requires of all, that we
should cultivate and practise universal benevolence,
and in all our respective places be
careful to do unto others, as we would that they
should do unto us in similar circumstances—which
is the most excellent compend of moral
duty.—The Christian Religion therefore must
appear to all candid minds, to be a system of benevolence
and good will. And on this account
it is a system of religion deserving of our admiration,
and love.—Inattentive to its very genius
are those, and strange as it may seem, there have
been some such among its enemies, who accuse
it as defective in kindness and beneficence, and
call it a mercenary and selfish system.
It encourages us along in duty, we grant, from
the hope of reward, and dissuades us from sin,
by fear of misery. And hence some infidel
writers whose attacks against it, have been read,
with great avidity, have taken occasion to say
that it is a mercenary, and selfish religion; and
therefore, unworthy of God to institute or man
to receive. Nothing can betray their partiality
more, or exhibit in a more conspicuous light
their unfairness, and their ignorance of the nature
of this system or religion than to bestow upon
it, the epithets of mercenary and selfish. They
tell us that the excellence and glory of Virtue
should be the only motive to persuade us to embrace
it in our hearts, and to pursue it in our
lives: that interested motives, or motives
drawn from the rewards of virtue, or ill-effects
of vice, are unworthy of God to use with us;
and only build up a selfish system.——Why
interested motives are made use of by the Supreme
Being to persuade us to accept of the offers of
the Gospel is a question of some importance, and
seems incumbent on me here to discuss. And
that the hearer may gain satisfaction he is requested
to attend to the following remarks.
1stly. The supreme inherent excellence of
Virtue, or moral goodness would perhaps be the
best and most suitable motive to be used with angels,
or beings who had never apostatised from
God. Because they could perceive all its richness
and worthiness. As it is the most noble, so
with them it might be the most influential. They,
it will be granted, have a clear and direct view
of the nature and of the charms of holiness. It
shines before them, in all its native splendor,
and is possessed and exercised by them, without
any mixture of evil. They see all the loveliness
of Virtue, and actually experience a fulness of
joy from it. And of course it will have all its
due weight with them. But man is plunged in
sin and guilt.—And is guilty because sinful.
These, sin and guilt, intercept, as an intervening
cloud, his vision of the glory and excellence of
Virtue. He cannot therefore be so entirely influenced
by them. For what is not fully perceived
cannot operate as a motive in all its weight
and importance. Besides, this is a state of probation
and trial; and man, accordingly, is treated
in the Gospel as in such a state. And if he
were not treated as in such a state, he would not
be treated either justly or truly, either according
to the nature, or the fitness of things.
2dly. Further, human nature, in a religion
which is from God or which would do any good,
must be taken as it is, and treated agreeably
to truth and fact. Did Christianity consider and
treat man as an angel, we certainly should be furnished
with an unanswerable argument against
it, and ought not to receive it; or if we should
receive it, it could do us no essential good, because
not adapted either to our nature or necessities—to
our circumstances as degenerate and
fallen Creatures.——Therefore
3dly. While in the body, motives drawn
from the prospect of a recompence beyond the
grave, to excite our hopes, and from the threatenings
of endless misery, as the native result of
our ill-conduct to awaken our fears must be altogether
proper and reasonable. As long as
hope and fear are the two great springs of human
action, so long will both reason and philosophy,
as well as propriety, require that they
should be alternately addressed, and be made to
assist the cause of Virtue. When, therefore, the
Christian Religion employs interested motives
to work upon the human mind, it carries a clear
mark of its reasonableness, and adaptedness to
the circumstances, in which we are placed in
this world, and is no proof, consequently, of its
being defective in benevolence, or a mercenary
and selfish religion.——Again,
4thly. If Virtue or holiness shall be rewarded
forever, and Vice or wickedness shall be punished
forever: or if the effects of the one shall
be the most happy, and of the other the most
unhappy. Ought not this to be known? Is it
not fit and proper that the exact truth, in things
of such infinite moment, should be revealed?
Must the truth be secreted lest it should have
weight to induce us to act agreeably to it. If
God have annexed, in his Providence, or in the
nature of things a reward to piety, and evil to
impiety, where can be the harm for us to be
plainly informed of it, that we may practise the
one, and shun the other?
We proceed—to observe—on the great subject
before us—
Sixthly, A further evidence of the internal
worth and merit of the Christian Religion is that
it strictly prohibits all moral evil, and whatever
would interrupt our peace and comfort as individuals,
and the harmony and benefit of society.
No religion is of any value or worth any further
than it is good, or tends to good. The beauty
of holiness is its tendency to happiness; and
where it obtains in a full measure, there misery
is expelled with all its train of evils. And the
beauty of religion is its tendency to promote the
real welfare of man, as an individual, and as
connected in civil society. By cultivating in
men the principles of honour, faith, integrity,
and conscience; and calling them off from vain
and hurtful courses, they are made the best members
of society. The best interests of civil government
and of society are, consequently, most
promoted by Religion. It gives to civil government
faithful rulers and quiet subjects. Nothing
is good or praise-worthy, in a moral view,
any otherwise, or any further than in fact it actually
does or aims at good. It would not be
worth while to embrace a system which pretended
to be religion, if it had no power or tendency
in its principles and duties, promises and
exercises, institutions and precepts to do us
good, to do good to others—to the world at
large—to the various orders and ranks of society.
Most certainly that Being, who has infinite
wisdom and infinite goodness, would never reveal
or institute, or require us to believe and
practice a religion, which had no tendency to
promote our own or the welfare of others.
For it would be to no purpose. It would be
useless and vain.—All false religions, it will be
acknowledged, actually do hurt. Error and imposture,
are so far from being harmless, that they
are always, in a greater or less degree pernicious.
They mislead and bewilder the mind. They
create dissensions: they nourish evil passions—they
pollute of course the morals.—Now the
Christian Religion appears excellent and glorious,
worthy of all acceptation and praise, as it
consults, and tends most directly, and powerfully,
to secure the welfare of man, here and hereafter,
in time and in Eternity. Its grand design
is to render us happy in this state of being, and
blessed when another shall open upon us. And
the way, it takes to render us happy, is by subduing
all our evil appetites and propensities; and
forbidding whatever is hurtful to our own peace,
or to society around us. If it secure the morals
of individuals, it in effect secures the public morals;
for of individuals is the public composed.
A government or people are then prosperous,
when rulers and the ruled conduct aright, in
their several places; when the morals are most
pure; and when disorders, licentiousness, extravagance,
and other evils, vice and iniquity,
are most suppressed. The more pious and virtuous
the members of a Community the happier
is that Community. It ever has been, and
ever will be found, that righteousness exalteth a
nation, and that sin is the reproach of any people,
in greater or less societies. Blessed is that
people whose God is the Lord.—The Gospel indeed
was never originally designed by its divine
author to be an instrument of civil government,
or merely an aid of civil society. It hath something
infinitely higher in view.—But, at the
same time, it as directly tends, in its great doctrines
and moral precepts, and as much promotes
the highest and most valuable interests of
society, as if it had no other object in view, or
were instituted for this sole purpose.—Here it
ought to be particularly remembered, that those
who regard religion, in no other light, than as
an excellent expedient to civilize and humanize
man, and to strengthen the bands of government
and society, debase its design and nature,
and err widely from the truth.—Religion, however,
brings people to order, to regular conduct,
to humanity, to love moral duties, and to the
practice of all the social and relative duties, and
then they are prepared to be good subjects of civil
government, and good members of civil society.
It, then, most essentially co-operates for the happiness
of the Community, when it checks growing
vice, when it liberates and humanizes the
rough pieces of human nature. And by forbidding
all moral evil, and laying before the
mind the terrors of the Lord, to dissuade from
all iniquity, by revealing from heaven the wrath
of God against all unrighteousness and ungodliness
of men, it contributes powerfully to the
best good of civil society.——
Whatever can be to the glory, ornament,
and dignity of the social intercourse is commanded
in the Gospel; and whatever tends, even,
though in the remotest view, to debase or injure
man, in his rights as a member of the community,
is most expressly prohibited. Industry,
order, frugality, economy, diligence, faithfulness,
honesty, truth, humanity, and all the civil
virtues and duties, as well as the moral and
Christian, are abundantly inculcated. We are
taught not only the laws of virtuous friendship,
but in that general philanthropy which as Christians
is incumbent on us, we are taught a real
love to our Country; and we are bound to submit
to all the regulations of government, and its
wholesome ordinances, not only for wrath, but
for conscience-sake—not only as a duty which
we owe to the Community, but as a duty which
we owe to God. For to break the laws of man,
is to offend against the laws of Christ.
Besides, in our prayers and wishes, as well as
in our words and actions, are we to seek the
good of others. Christians are bound to pray
for others—to wish well to them in all lawful pursuits—to
seek the peace of government, its honour
and stability—and to do nothing which is
contrary to the peace of society. Banish religious
principle, and you loosen all the bonds
which connect mankind together; you shake the
fundamental pillar of mutual confidence and
trust; you render the security arising from laws,
in a great measure, void and ineffectual.—For
human laws and human sanctions cannot extend
to numberless cases, in which the safety of
mankind is deeply concerned. They would
prove very feeble instruments of order and peace,
if there were not checks upon the conduct of
men, from the sense of divine legislation—if no
belief of future rewards and punishments were
to overawe conscience, and to supply the defects
of human government.
Again—Christians are by their example to
recommend regularity of deportment, sobriety,
temperance, righteousness and truth. They are
to put away all guile, hypocrisy, wrath, evil
speaking, malice, and deceit. Not only all that
would hurt society is prohibited, but all moral
evil, indeed of every kind and degree. Not a
wish or passion, which is inconsistent with, or
contrary to purity, to justice, to benevolence, is
to be indulged. No line of conduct or business
which is unlawful, or incompatible with moral
obligations is permitted by the laws of Christ.
So far therefore as religion really obtains, so far
society and civil government are essentially benefited.
Perjury, falsehood, theft, robbery, oppression,
extortion—and all the train of crimes
which embroil and render society miserable, are
driven away by the influence of religious and
moral duties. And were the Christian Religion
to obtain in all hearts, and over all nations, society
on earth would resemble, in sweetness, the
music of the spheres—the harmony of nature;
and the abodes of eternal felicity. For it is religion
in its perfection which constitutes the
chief ingredient of heavenly glory and blessedness.—If
we had no reference, therefore, to
another world, it would be wise to maintain the
Gospel for the purposes of carrying the happiness
of civil society to the zenith of glory.—This
is no small proof of the internal worth and merit
of the Christian religion; and displays in a
most amiable and illustrious manner, the wisdom
and goodness of the Supreme Being: for he has
consulted and aimed at both the temporal and
spiritual good of man, and both at once in the
very frame of that religion, which he requires
us to receive and practise; and has joined together
our interest and duty. An habitual omission
of duty and moral Virtue is of course a
rejection of our happiness, a forsaking our own
mercy. What an exalted idea this ought to give
us of the excellence of the Christian Religion!—Let
us therefore, to conclude the present
discourse, admire its doctrines, and conform
ourselves to its precepts, that we may experience
its consolations—and finally, when time is no
more, enjoy its rewards. For such as obey it,
shall be recompensed in the resurrection of the
just.——
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
But covet earnestly the best gifts; and yet show I
unto you a more excellent way.
What was proposed, in attending to these
words, through divine help, was to consider
the general excellence of the Christian
Religion. Could a deep impression of this
be made upon the mind, a very material point
would be gained. For when people are once
convinced in their judgments, of this, they will
be, in some good measure, prepared to listen to
the proposals of mercy made to them, and their
attention will be excited. Of course they may
be said to be not far from the kingdom of heaven.
If possible, I would offer such arguments and
considerations, as that you shall be unable either
to resist, or to hear with cold unconcern. Let reason
and reflection work. Weigh all that has
been, or may be still offered to you, in the even
balance of candour and deliberation; and be resolved
that your minds shall be open to truth and
reason: and if you find, as I trust you will, upon
the closest examination, and most impartial attention,
that the proofs of the excellence of
the Christian Religion are full, clear, and satisfactory,
let your lives and future practice be consonant
to your conviction.
We have already in the progress of our discussion
adduced six arguments to establish the
point before us, and enlarged upon them, according
to what propriety demanded of us.
We now pass to observe——
Seventhly, The excellence of the Christian Religion
appears from the gracious influences of
the divine spirit, which it offers, and the reasonableness
and moral and doctrinal nature, as well
as great simplicity and plainness of the divine
Ordinances, or Sacramental Institutions, which
it bids us celebrate.
The gracious influences of the holy Ghost are
offered to enable us to comply with the whole of
our duty, as Christians, and to triumph over all
opposition and enemies in our road to happiness.
These influences are usually distinguished into the
renewing or sanctifying—the awakening and
convictive—the supporting and comforting—the
restraining and confirming,—the abiding and indwelling,
operations of grace. Such is the depravity
of the human heart that the power of
God is absolutely necessary to bring man to the
love of truth and duty. We depend upon the
sovereign grace of God for salvation. And such
assistances of the holy spirit are promised, in the
Gospel, as are altogether proper and sufficient.
It doth not offer us salvation, and leave us in
the dark, as to the means of obtaining it, or destitute
of the help, which is necessary to fit us for
all that we are either to do, or to suffer. A merciful
and wise God never imposed on any of his
rational creatures, any thing as duty which was
not in its own nature proper, or for the performance
of which neither power, opportunity, nor
means were given. He hath graciously appointed
all the means which are necessary to comply
with his revealed Will. And natural strength
and power, or rational faculties and capacities
abundantly adequate. Nothing but a disposition
to comply with duty is wanting. Ye will not
come unto me that ye may have life. Thy people
shall be made willing, says David, in the day of
thy power. Nothing prevents our immediate
compliance with the gracious proposals of mercy
and salvation made us, in the Gospel, but the
wickedness of the heart. To overcome this wickedness
of heart, or enmity against God, the powerful
operations of the holy Ghost are promised.
He must sanctify or regenerate the soul. He
must call, convince, awaken, and renew us. The
voice of the Almighty must effectually call us.
He who made and upholds the Universe, by his
divine energy must rouse us from our supineness
and lethargic state. By his spirit he awakens—convinces—and
savingly illuminates the soul.
The peculiar office or work of the divine spirit
is to apply the redemption purchased by Jesus
Christ. The remedy provided, in infinite mercy,
to heal the moral disorders of the heart and
to wash away our sins, is all-powerful; and is
rendered effectual by the kind and quickening
influence of grace. The regeneration of the sinner
is the work of God’s spirit. Motives and
arguments are unequal to this. It must be effected
by the operations of the holy Ghost. He
creates the soul anew unto good works, which
were before ordained that we should walk in
them. Except a man be born again he cannot
enter into the kingdom of God. We are said
to be chosen to salvation through the sanctification
of the spirit and belief of the truth. In the
following words, the renovation of our nature
is attributed to divine influence—which were
born not of blood, nor of the will of the flesh, nor
of the will of man, but of God. And in the whole
progress of the christian life, as well as in our
entrance upon it, the gracious aids of the divine
spirit are requisite. Divine grace enters us on
the christian course at first. And it must aid
us along, in every step of our way, till we shall
be admitted into the regions of eternal blessedness.
And how free and ready God is to impart
the efficacious influence of his spirit, even
all that influence which is needful for us,
our Lord himself, who came to reveal his Father’s
Will, informs us in the following remarkable
passage Luke xi. 5, to the 14th verse.—And
he said unto them, which of you shall have a
friend, and shall go unto him at midnight, and say
unto him, friend lend me three loaves. For a
friend of mine is come unto me, and I have nothing
to set before him: and he from within shall answer
and say, trouble me not; the door is now shut, and
my Children are now with me in bed: I cannot
rise and give thee. I say unto you, though he will
not arise, and give him, because he is his friend,
yet because of his importunity, he will rise and
give him as many as he needeth. And I say unto
you ask, and it shall be given you: seek and ye shall
find: knock and it shall be opened unto you. For
every one that asketh, receiveth: and he that seeketh,
findeth; and to him that knocketh, it shall be
opened. If a son shall ask bread of you that is a
father, will he give him a stone, or if he ask a fish,
will he for a fish give him a serpent? or if he shall
ask an egg, will he offer him a scorpion? If ye
then being evil, know how to give good gifts unto
your Children: how much more shall your heavenly
Father give the Holy spirit to them that ask him.
How ready is a gracious God to bestow upon
us, on our earnest, continued, and devout pleadings
with him therefor, all the influence to renew
and sanctify us which we need? He is as
ready as tender earthly parents are, and how
ready they are, let their own feelings and the
history of all ages and nations declare, to confer
when in their power, on their Children, good
gifts of a temporal nature. He is not backward
or reluctant. On the other hand, he is
willing to bless, pity, and save us. Indeed he
waits to be gracious. And therefore will the
Lord wait that he may be gracious unto you: and
therefore will he be exalted that he may have mercy
upon you: for the Lord is a God of judgment:
blessed are all they that wait for him. He bears
long with us on purpose to reclaim us from our
evil ways, and to bring us to repentance. Considering
the number and aggravations of our sins,
our slowness of heart to believe, how astonishing
the long-suffering of the supreme Being! How
pleasing the thought, that he is ready to bestow
all that divine influence, which is needful
to renew our souls, to subdue within us the power
of sin, and to prepare us, in the way of holiness
or progressive sanctification, for the kingdom
of heaven! Were he not more ready to
impart spiritual blessings, divine grace, than man
is to give aid to his fellow-men, when in his power,
who then would be saved. We might justly
complain and object against his ways.
With respect to the two sacraments of the
Gospel, Baptism and the Lord’s Supper, they are
plain in their design; and viewed as means of
religious instruction, and considering our make
and condition in the world, they are altogether
reasonable. We are composed of body and soul,
which strongly and reciprocally affect each other.
Jesus Christ, our only Redeemer is gone
to Heaven, and we expect his return again into
this world to judge it, at the last day. We are
exceedingly apt to forget him, like servants
their absent Lord; we need, then, some special
monitors to bring him often to our grateful and
affectionate remembrance, in his wonderful condescension
and meritorious sufferings, and bitter
death on the Cross. For he hung on the bloody
Cross to expiate human guilt. The Ordinance
of the supper is happily calculated to keep alive,
the memory of his sufferings and death for sinners,
by an affecting symbol: and the ordinance
of baptism to impress the mind with a deep conviction
of the need of having our polluted natures
cleansed by the sanctifying power of grace.
They both aid the devotions of the mind by outward
and sensible signs. Much instruction, in
the things of God and our everlasting peace, is
contained in them. They teach us more affectingly
than we could, perhaps, be otherwise
taught, some of the most important truths of the
Gospel. They, in fact, do us good just as the
other means of religion do us good, by making
us better; by enlightening the mind and impressing
the heart. They do not operate for our
benefit, like a spell, or charm. They are rational
institutions, and tend to promote our spiritual
edification and comfort, as means of religion.
We most sincerely regret, that, in any instances
or age, they have been misapprehended, and
made to subserve the purposes of superstition.
But doctrines as well as ordinances have been,
through the ignorance and perverseness of men,
misunderstood and abused. All the friends of
virtue lament that this has been the case, but it
cannot be pleaded as an objection against the
reality of divine ordinances.—It is we conceive,
a mark of great wisdom as well as of goodness,
that it has pleased the God of all grace and mercy,
to take this way, by divine ordinances, to
quicken, to instruct, to warn our hearts in the
things of his kingdom. He knows infinitely
well, what means to employ to bring us to himself,
the fountain of all good, to induce us to
repent of sin, to lead pious lives, and to prepare
us for future rest and glory. We should be sincerely
thankful for all the means he has appointed;
and most diligently improve them,
for the important purposes of his glory and our
eternal Salvation. Exceedingly wrong, therefore,
are those pretended Christians who deem
divine ordinances useless—who turn them into
allegory and figures, who treat them with impious
scorn; as if wholly unworthy the nature
of the spiritual religion of Jesus Christ, and
hindrances in the way to eternal life. For they
are really well adapted to answer important
moral and doctrinal purposes, and to fill the
mind with fervent piety. Instead, then, of being
a disadvantage to, they are a powerful recommendation
of the Christian Religion. They
are a part and instance, indeed, of its excellence.——Further;——
Eighthly, Another proof of the Excellence
of the Gospel is, that it contains a system of the
most perfect and finished morals. In respect to
the morality of the Gospel, even its most inveterate
enemies allow it to be excellent; and much
superior to any rules of conduct and happy living
to be gleaned from all the writings of the
sages of pagan antiquity. Without morality
there can be no true Religion. Morality is an
important branch of Religion—is essential to it.
To place religion altogether in piety, or altogether
in Virtue is a very great error. It is an error,
too, peculiar to no times. It has prevailed
more or less in every age of the Christian
Church. “It has run through all the different
modes of false religion. It forms the chief distinction
of all the various sects, which have divided,
and which still continue to divide the
Church—according as they have leaned most to
the side of belief, or to the side of morality.
“Did we listen candidly to the voice of scripture,
it would guard us against either extreme.
The Apostle Paul every where testifies, that by
no works of our own, we can be justified; and
that without faith it is impossible to please God.
The Apostle James as clearly shows, that faith,
if it be unproductive of good works, justifies no
man. Between those sentiments, there is no
opposition. Faith without works, is nugatory
and insignificant. It is a foundation, without
any superstructure raised upon it. It is a fountain
which sends forth no stream—a tree, which
neither bears fruit, nor affords shade. Good
works, again, without good principles, are a
fair, but airy structure—without firmness or stability.
They resemble the house built on the
sand—the reed, which shakes with every wind.
You must join the two in full union, if you
would exhibit the character of a real Christian.
He, who sets faith in opposition to morals, or
morals in opposition to faith, is equally an enemy
to the interests of Religion. He holds up to
view an imperfect and disfigured form, in the
room of what ought to command respect from
all beholders. By leaning to one extreme, he is
in danger of falling into vice; by the other of
running into impiety.”
Morality therefore being so essential to, and
so important a part of pure and undefiled Religion,
it is one great recommendation of the
Christian Religion, that it contains a system of
perfect and finished morals. There is not a single
defect in its morals—not a single false virtue
to be found in it, or one vice, however specious
countenanced. This cannot with truth be affirmed
of any, or all the best systems of heathen
philosophy and morals. The heathen moralists
have, we concede, said many fine and beautiful
things of Virtue: and given many rules of moral
conduct which are both just and weighty.
They painted too, in lively colours, the frailties
and miseries of man. But the most amiable
and pure systems among them allowed of self-murder,
and many other absurd and inconsistent
follies and vices. They either had no idea at
all, or not any just one concerning the high moral
duties of forgiveness of injuries—the love of
enemies—self-denial—humility—and unlawfulness
of revenge. On the other hand, in the
morals of the Gospel there is not one blemish.
They are above censure, and demand admiration.
They are both pure and sublime. Only
hear, as one instance, among many others
equally noble and beautiful, how the Apostle
Paul sums up, and presses home moral duties.
Finally, brethren, whatsoever things are true,
whatsoever things are honest, whatsoever things are
just, whatsoever things are pure, whatsoever things
are lovely, whatsoever things are of good report:
if there be any virtue, and if there be any praise,
think on these things.—When our Lord had finished
his sermon on the Mount, in which we
have a glorious epitome of the morals, which he
taught, and the motives from which they should
flow, the great concourse of people, who had
convened to hear him, were astonished at his
doctrines. And it came to pass when Jesus ended
these sayings, the people were astonished at his doctrine:
for he taught them as one having authority,
and not as the scribes. He delivered truth with
so much force and energy; his address and eloquence
were so much the perfection of propriety:
for he spake, in this sense, as never man
spake: the doctrines were so plain and pure:
and the principles from which he taught us our
actions should proceed, were so holy and sublime,
that we need not be surprised, that the multitude
were full of admiration. The Christian Religion,
therefore, is most excellent on account
of the purity, perfection, and sublimity of its
morals; and of course, worthy of all acceptation.——
Ninthly, A further argument to prove the inherent
worth and beauty of our holy Religion,
is that it gives us so much light, in to the great
plan of the divine government. Without this
revealed light, we could never know any thing
about the grand end of God in the Creation,
preservation, and government of the world.
Reason cannot open to us these ends. The Bible
is a history of divine Providence and the
work of redemption. It is a comment upon
the works of God. This is a most convincing
proof of its divinity; and of the glory of that
religion which it contains. Without it, all
would be mystery to us. We could not satisfy
ourselves with respect to any thing around us.
We could not go so far as to prove that the
world had a beginning in time, or that it did not
exist from everlasting. We could not offer any
rational view, why we were made; much less
could we give any satisfactory account, why so
many evils take place, or so much disorder is
permitted in the system of the world. Reason,
though it may lead up the mind, through nature’s
works, to nature’s God; though it may
discover to us many parts of duty, could never
be able of itself, to give us any light into the end
of God, in the formation of man, and government
of the universe. But the Gospel informs
us fully, what this world was brought into existence
for—what man was placed in the scale of
rational being for, and that the present life is a
state of probation and education to prepare us
for another, a state of remuneration. This is
confirmed by every thing we see around us.
Man is to live hereafter. Time is to introduce
an Eternity. All the events of Providence are
ordered or permitted with a view to another
world. This is the only key which can open
to us the designs of Providence, in the permission
of sin:—the continuance of moral evil,
and, of course, natural evil:—in the disorders
of the world:—the inequities, which we cannot
help beholding:—the oppression of Virtue:
the triumphs of vice—so often observed, and so
deeply afflicting to the pious in all ages. Without
the supposition that this is a probationary
state, and that it looks forward to a retribution
state, all would be to us, a pathless wilderness—a
labyrinth, out of which we could have no
clue to guide us. This world could not possibly
be formed on any other plan. And the history
of it cannot be understood or explained on any
other ground. If this were the last state of man,
certainly we might expect a very different arrangement,
in the government of it. We should
either see perfect happiness every where enjoyed—no
storms arising—no clouds interposing—but
one continued scene of order, peace, and delight;
or complete wretchedness. Had God
intended it for a place of perfect happiness, we
should not see it overspread with innumerable
miseries; we should not be pained with the
sight of so much folly and vice. Had he intended
it for a place of sorrow only, we should not
see human life blessed with such a rich profusion
of mercies. But when we consider this
world as represented, in the sacred Volume, as
a probationary state, all is light; every thing
we meet with may be easily solved. This mixture
of good and evil is necessarily implied in a
state of probation. We are here to exist with a
reference to a future world. We are upon our
trial. If we abuse our advantages and neglect
our duty, we shall sustain hereafter all the ill-consequences
of our folly and madness. If we
rightly improve this state of probation, ample
rewards will be conferred upon us. We are
here in our education for another stage of our
existence. According to Christianity, God’s
end in all things is his own name—or glory—and
the best good of the Universe—its greatest
eventual perfection. It assures us, which is a
cordial to support us, under all dark and distressing
calamities, that in the last result of all
things, perfect justice will be done—order will
be educed out of confusion—peace out of contention—light
out of darkness—and happiness
out of misery. Our God is in the heavens, and
doth whatsoever he will.—Alleluia, for the Lord
God omnipotent reigneth.—While Christianity informs
us of God’s last end in Creation and
Providence, and the nature of true Virtue, consisting
in a conformity of heart to his moral image,
and conformity of life to his law, it opens
to us the only way of acceptance with him, and
the full remission of all sin. This leads me to
observe——
In the last place, that the principal glory of
the Gospel, is its revealing to us a mediatorial
Salvation, the only way to pardon—the recovery
of lost man by the sufferings and death of the
Son of God. This, indeed, as the attentive
hearer will easily apprehend, is the great Excellency
of our Religion. That which more
than any thing else, or all things else, shows its
glory and worth. This is the chief excellence.
All that hath been above illustrated, if united
together is far from being equal to this; and
was but preparatory to it. This was designedly
reserved for the last and crowning glory of all.
As sinners we want a method revealed, or to be
shown, how we may obtain forgiveness and the
divine favour, acceptance with a holy and sin-hating
God. This the Gospel clearly reveals to
us; and in this consists its glory. This distinguishes
it from all false religions—from all the
religions ever broached in the world. There is
one God and one Mediator between God and
man. Other foundation can no man lay, that
that is laid even Jesus Christ. We are redeemed
with his precious blood. He is the lamb of
God that taketh away the sin of the world. No
man can come unto the Father but by him.
He is the way, the truth, and the life. Through
him, as an exalted Redeemer, repentance and
remission of sin are preached to an Apostate
world. He came to seek and to save that which
was lost—to call sinners to repentance.—Be it
known unto you, therefore men and brethren, that
through this man is preached unto you the forgiveness
of sins: and by him all that believe, are justified
from all things from which ye could not be justified
by the law of Moses. Neither is there Salvation
in any other: for there is none other
name under heaven given among men, whereby
we must be saved. The chief mercy of the
Deity to a ruined world is the gift of a Saviour.
This is the unspeakable gift. None can be compared
to it. It is infinitely above all others.
Whenever the inspired penmen touch upon this
theme, the love of God in giving his son to make
a propitiation for sin, they seem to be carried
out of themselves. They delight to dwell upon
it. They are raised beyond their ordinary pitch.
They labour for language to describe it. They
know not how to speak worthily upon it;
where to begin, or where to end.—They exclaim,
O the length, the depth, the height, the breadth
of the love of God; his redeeming love!—
All indeed that Jesus Christ did, and suffered
was to open a way for our pardon, and to
lead us to life eternal; a life of pardon and acceptance
with God, which might be compatible
with the claims of strict justice. For this, he
lived a painful life. For this, he condescended
to be clothed in human flesh. For this, he
died on the Cross, an ignominious death. For
this, he lay in the cold and silent grave. For
this, at the destined moment, he burst asunder
the bonds of death, and arose in triumph, as a
mighty conqueror over death and hell; for as he
was wounded for our transgressions, so he was
raised again for our justification. For this, he
ascended, in a visible form, before chosen witnesses,
into heaven. When we behold him coming
into the world—living—suffering—bleeding—dying—numbered
with transgressors, for he
was crucified between two malefactors, as if the
greatest criminal of the three—and suspended
on the cross on Calvary’s top, between the heavens
and the earth, as if unworthy of either—we
see him as the great propitiatory Sacrifice
for sin.
The law came by Moses, but grace and truth
by Jesus Christ; and he fulfilled all righteousness.
He put an honour, by what he did, and
by what he suffered, by his active and passive
obedience, on the divine character, law, and government.
To all worlds, he has given full proof
that pardoning mercy may be consistently exercised
to all penitents—that the ruler of the Universe
may be just and yet justify the believer—that
an honourable door of salvation is opened.
He indeed bore the sinner’s shame and iniquities
as his substitute; and accordingly is made unto
all that believe, wisdom, righteousness, sanctification,
and redemption. Through his peace-speaking
blood a way of life and forgiveness for,
even the chief of sinners on their repentance is
made known. A holy, and righteous, and sovereign
God, who is bound to consult the honour
and glory of his own character, law, and government,
and the welfare of the system of the Universe,
can be just and yet forgive the sinner, who repents
and believes in a Saviour. Man may be
saved, and yet his salvation honour his Maker,
as the all-wise and all-holy Jehovah. He is glorified
in our recovery from sin to holiness, and
more glorified, than if we had been left to perish,
unpitied; and the law had been executed upon
us, in all its awful rigours.——Here consequently
is the peculiar glory or principal Excellence
of the Gospel.—its revealing to us a mediatorial
interposition—a way of pardon and felicity
consistent with all the divine attributes. It
honours, indeed, the Divine Being, and all
his perfections, wisdom, goodness, mercy, and
justice, while it provides, in the most ample manner,
for the sinner’s relief and salvation.
Would any then enquire after the peculiar glory
or excellence of the Gospel they may at once receive
a full answer, on what I have now stated.—A vicarious
righteousness—a pardon purchased
by the precious blood of the Son of God—the
Cross of Christ—is the sum and substance—the
glory of the Gospel. Sin is expiated by
an adequate sacrifice—everlasting righteousness
is brought in—the divine honour is secured—and
all the law magnified. This is the excellence
of the Christian Religion. Unless we
see this; we see nothing of the worth of a Saviour—and
we know nothing either experimentally,
savingly, or even speculatively of the glory
of the Gospel.
I have now considered, at some length, the
general excellence of the Christian Religion.
Had my illustrations and arguments been such,
as the dignity and grandeur of the subject required,
I should hope that every hearer would
receive such a sense of the excellence of that Religion,
in which he was born and educated, and
which blesses, with its salutary rays, as a divine
light, our happy Country, as would never wear
off, but lead to a temper of mind and conduct of
life conformable to its precepts.—In as few
words as they can be expressed, permit me, to
recapitulate all the arguments and considerations
which have been enlarged upon in these
discourses, and present them, in one united view,
that they may all have their proper weight on
the mind. The Christian Religion then is excellent,
as it shines gloriously above all other religions.—As
it contains an admirable system of
doctrines, and a plain and rational mode of worship:—as
it lays before us the best system of duties,
all of which are reasonable, and the most
weighty and solemn motives to enforce them:—as
it comprises in it the most precious promises,
and furnishes the richest supports, in days of adversity
and misfortune, far surpassing all that
could be derived from reason and philosophy,
though these a wise man will by no means despise:—as
it builds itself upon no selfish foundation,—as
it prohibits all moral evil, and every
thing which would interrupt our peace and comfort
as individuals, or the harmony and benefit
of society, which it consults and secures:—as it offers
the most gracious, and sufficient assistances
to enable us to perform all required duty, and
hath but two sacramental institutions, both of
which are reasonable, having a doctrinal and moral
tendency,—as it exhibits a perfect and sublime
morality which the life of its founder happily
exemplified: for the example which he set us of
Virtue and goodness is indefective:—as it gives
us so much light into the great plan of the divine
government:—and as it reveals a mediatorial
salvation, the only way of pardon and acceptance
with the omniscient—and all-holy God.
Well may the Gospel, be called the Gospel of
God—the Gospel of the grace of God—the glorious
Gospel of the blessed God—the power of God
unto salvation—the wisdom that is from above—the
mystery hid from ages—the Gospel of Christ—good
news of salvation—and the Gospel of our
salvation—the grace of God—and the Gospel of
peace.
The whole will be concluded, with only one request
to the hearer, that as he would act up to the
dignity of his rational nature—as he would admit
nothing, which is contrary to, or reject nothing
which is consistent with, reason—that as he
would be happy on earth—and happy after
death, so he would, with fairness and candor,
with all due seriousness and deliberation, examine
the merits, the internal worth and beauty,
the excellence of the Christian Religion, that
from a full conviction of its being worthy of all
acceptation, he may conform his life to its precepts,
be interested in the righteousness of its author,
and build his hopes upon its promises—and,
then, its rewards will be his portion, when
time is no more.—And now to the King, eternal,
immortal, and invisible, be rendered, through
Jesus Christ, all honor, glory, and praise, from
all on earth, and all in heaven!——Amen!
Detailed changes:
- On page vii., change the reference 2 Thessalonians, 2. 15 to 2 Thessalonians, ii. 15,
for consistency.
- On page 11, change the reference from “EPHES. II. 12.” to
“EPHESIANS ii. 12.” to match the style used in the rest of the book.
- On page 13, in the “first thing proposed” paragraph, change the Roman “I” to an Arabic
“1” for consistency with later numbers.
- On page 15, change “all will berewarded according to their character and works”
to “all will be rewarded . . . .”
- The break between pages 15 and 16 is in the word “denied”: de|nied. In this and all
subsequent cases, the whole word was moved to the earlier page.
- On page 20, capitalize “Sirs” and “We” in the quotation of Acts xiv. 15.
- On page 21, in point 3, change “indispensibly” to “indispensably” twice.
- On page 22, change “to do justly and and love mercy” to “to do justly
and love mercy.”
- The break between pages 22 and 23 is in the word “unto”: un|to.
- The break between pages 23 and 24 is in the word “homage”: hom|age.
- The break between pages 26 and 27 is in the word “happy”: hap|py.
- On page 27, the sentence “We proceed—as was proposed—” was centered in the original,
which stands out in the narrow column of the book. The Transcriber removed the formatting.
- The break between pages 31 and 32 is in the word “information”: informa|tion.
- On page 33, insert a period after “. . . please their Idol.”
Change “Carthagenians” to “Chathaginians.”
- The break between paged 36 and 37 is in the word “intended”: in|tended.
- On page 37, in the “first of these” paragraph, change “preceeding” to “preceding.”
The sentence “We now pass—to observe——” was centered in the original,
which stands out in the narrow column of the book. The Transcriber removed the formatting.
In point 3, change the question mark after the sentence that begins “When we ponder deep” to a period.
- The break between pages 37 and 38 is in the word “appear”: ap|pear.
- On page 38, in the sentence that begins “The anxious enquiry,” change the sentence-ending
period to a question mark.
- On page 39, in the first paragraph that starts on the page, change “dispair” to “despair.”
- On page 40, change “incorigible” to “incorrigible.”
- The break between pages 43 and 44 is in the word “revelation”: reve|lation.
- On page 48, change “indisipenibly” to “indispensably.”
- On page 49, in the quotation of Romans i. 22–31, change “forefooted beasts”
to “fourfooted beasts.”
- On page 50, insert a comma into the quotation of the text after “commonwealth of Israel,”
update a scripture reference from Genesis 6. 5. to Genesis vi. 5, for consistency,
insert parentheses around that reference for clarity, and insert double quotes around the quoted scripture.
- On page 51, change “all have sinned and come short of the glory God” to
“. . . glory of God.”
- On page 53, in point 2, change “condescention” to “condescension.”
- On page 56, change “dispise” to “despise.”
- On page 57, change “Gospel truths, and or dinances are dispensed” to
“. . . and ordinances are dispensed.” Also insert an apostrophe into the phrase
“Lord’s will” in the quotation of Luke xii. 47.
- The break between pages 59 and 60 is in the word “acknoweldge”: acknow|ledge.
- The break between pages 64 and 65 in in the word “destruction”: des|truction.
- The break between pages 67 and 68 is in the word “observe”: ob|serve.
- The break between pages 68 and 69 is in the word “contradicting”: con|tradicting.
- On page 70, change “Each writers stile or manner” to
“Each writer’s stile or manner.”
- On page 72, in the paragraph that starts on the page, change “erronists” to “errorists.”
- The break between pages 74 and 75 is in the word “unfounded”: un|founded.
- A quotation that begins at the bottom of page 74 and continues on to page 75 has an opening
quotation mark at the beginning of each line. It was transcribed using one opening and one closing
quotation mark.
- On page 76, a rather long sentence begins “The question is not”
and ends “doctrines of the Bible? for this is readily acknoweldged.”
The Transcriber changed the question mark to a colon, because this is an assertion, not a question.
- The break between pages 81 and 82 is in the word “spiritual”: spirit|ual.
- On page 85, insert commas into the list “iniquity, transgression, and sin.”
- On page 88, change “indispensible” to “indispensable.”
- On page 91, change “What wise and great achievments have ever been accomplished
without perseverance.” to “What wise and great achievements have ever been
accomplished without perseverance?” (spelling of “achievements” and period to
question mark)
- On page 94, change “If, says he, you neglect the duty . . .” to “If,”
says he, “you neglect the duty . . .” to remove the speaker’s interjection from
the quoted text. Remove the comma from “Children’s, Children.”
- The break between pages 94 and 95 is in the word “Christianity”: Christiani|ty.
- On page 106, change “pinacle” to “pinnacle.”
- On page 107, change “harrassed” to “harassed.”
- The break between pages 107 and 108 is in the word “whatever”: whatev|er.
- On page 108, change “Whereever any rational creature . . .” to
“Wherever any rational creature . . . .”
- The break between pages 109 and 110 is in a unit that style indicates should not be broken:
“own.—|What.” In entire unit in this and all subsequent cases was moved to the earlier page.
- On page 110, in the first paragraph that starts on the page, change “indispensible”
to “indispensable” and “indispensibly” to “indispensably.”
In the second paragraph, change “indispensible” to “indispensable.”
- On page 112, change “however great cannot annul is” to “however
great cannot annul it.”
- The break between pages 117 and 118 is in a unit that style indicates should not be broken:
“God—|one.” The marginal text that identifies the new page follows the unit.
- The break between pages 118 and 119 is in the word “any”: a|ny.
- On page 126, change “indispensible” to “indispensable.”
- On page 127, set the word “Again” in Roman type because it represents
the speaker’s interjection between scripture quotations (which are set in Italic.)
Remove the Italic formatting from the word “preached” because it is not part of
the quotation of Romans x. 17 in KJV.
- On page 128, change “indispensibly” to “indispensably.”
- On page 129, in the James quotation, change “ingrafted” to “engrafted.”
- On page 131, change “dispise” to “despise.”
- On page 133, change “tranquility” to “tranquillity”
and “practised” to “practiced.”
- The break between pages 136 and 137 is in a unit that style indicates should not be broken:
“sanctified—|when.” The marginal text that identifies the new page follows the unit.
- The break between pages 137 and 138 is in the word “mercy”: mer|cy.
- On page 139, change “indispensible” to “indispensable.”
- On page 141, capitalize “Platonic.”
- On page 143, change “It’s beneficial tendency” to “Its beneficial
tendency” (contraction to possessive).
- The break between pages 144 and 145 is in the word “even”: e|ven.
- On page 147, there is a lengthy quotation where, in the original, each line starts with an opening
quotation mark. Transcribed using modern style, with one quote at the beginning.
In the sentence “But can you think,” change the sentence-ending period to a question mark.
- The break between pages 149 and 150 is in the word “esteem”: es|teem.
- The break between pages 150 and 151 is in the word “being”: be|ing.
- On page 154, change “practise condesention” to “practice condescension.”
- On page 155, change “prophecy” to “prophesy.”
Add a period after the list “ardour, sublimity, and purity.”
Change “Prayers, says a mahomatan writer, are the pillars . . .” to
“Prayers,” says a mahomatan writer, “are the pillars . . .” to remove
the speaker’s interjection from the quotation.
- The break between pages 156 and 157 is in the word “forsaking”: forsa|king.
- On page 159, change “whether the tribes” to “whither the tribes.”
- On page 161, change the word “break” to “brake” to match the KJV.
- On page 170, change “henceforth drank” to “henceforth drunk.”
- On page 173, correct a citation from “ii Chapter—42 verse” to
“ii. Chapter—41 and 42 verses.”
- The break between pages 173 and 174 is in the word “believers”: be|lievers.
- The break between pages 174 and 175 is in the word “common”: com|mon.
- On page 177, change “to wash one anothers feet” to “to wash one
another’s feet” and add a period after “John xiii.”
- The break between pages 178 and 179 is in the word “ordinance”: or|dinance.
- On page 180, in the second paragraph, change “condescention” to “condescension.”
- The break between pages 183 and 184 is in the word “remembrance”: remem|brance.
- On page 186, in the concluding paragraph, change “intirely” to “entirely”
and “pretentions” to “pretensions.”
- On page 187, put a period after the chapter number in “Matthew xxviii.”
- The break between pages 189 and 190 is in the word “Sacrament”: Sacra|ment.
- The break between pages 190 and 191 is in the word “ordinances”: or|dinances.
- The break between pages 193 and 194 is in the word “particular”: par|ticular.
- On page 194, change “dispair” to “despair.”
- On page 195, put a period after the chapter number “Mark xvi.” and change
“whereever you may” to “wherever you may.”
- The break between pages 197 and 198 is in the word “professed”: pro|fessed.
- The break between pages 198 and 199 is in the word “Doubtless”: Doubt|less.
- The break between pages 200 and 201 is in the word “baptized”: bap|tized.
- On page 200, change “indispensibly” to “indispensably.”
- The break between pages 201 and 202 is in the word “proved”: pro|ved.
- On page 204 is a list of Bible quotations in quick succession. Two of them are identified
as being from the 38th verse of Acts chapter 8. The reference for the first one, “Here
is water,” was corrected to the 36th verse and add “me” into “what
doth hinder me to be baptized?”
- On page 207, add a period after the chapter number for Matthew xxviii.
- On page 211, change “condescention” to “condescension.”
- On page 213, set “that is Christ” in Roman type to distinguish it from the quoted scripture.
- The break between pages 214 and 215 is in the word “nations”: na|tions.
- On page 215, change “condescention” to “condescension” and
“divine right of baptism” to “divine rite of baptism.”
- On page 217, change “washing his disciples feet” to “washing His disciples’ feet.”
- The break between pages 217 and 218 is in the word “over”: o|ver.
- On page 218, change “exteriour” to “exterior” and “condescention”
to “condescension.”
- The break between pages 218 and 219 is in the word “administer”: admin|ister.
- On page 220, change “dependance” to “dependence” and “we and our’s”
to “we and ours.”
- On page 224, update “To day” to “To-day” to match “to-morrow”
in the next sentence.
- On page 227, change “Turky” to “Turkey.”
- The break between pages 228 and 229 is in the word “every”: ev|ery.
- On page 228, change “inseperable” to “inseparable.”
- The break between pages 230 and 231 is in the word “profess”: pro|fess.
- On page 231, change “those at Coloss” to “those at Colossae.”
- On page 233, the speaker’s interjection, “that is Christ” was set
in Roman type because it is not part of the quoted verse (Colossians ii. 12).
- On page 235, change “all Zions friends” to “all Zion’s
friends.”
- On page 236, change “indispensibly” to “indispensably.”
- On page 238, change “hauling men and women” to “haling.”
- The break between pages 239 and 240 is in a unit that style indicates should not be broken:
“celebrated|—though.” The marginal text that indicates the new page has been placed
after the unit.
- On page 240, change “Thiatira” to “Thyatira.”
- On page 241, change “Coloss” to “Colossae.”
- The break between pages 242 and 243 is in the word “exercised”: ex|ercised.
- On page 244, change “exteriour” to “exterior.”
- The break between pages 248 and 249 is in the word “behoved”: beho|ved.
- On page 250 is a lengthy quotation that was originally set with an opening quotation mark at the beginning
of each line. It was transcribed conventionally, with one opening and one closing quotation mark.
- The break between pages 252 and 253 is in the word “metaphors”: meta|phors.
- The break between pages 259 and 260 is in the word “important”: im|portant.
- On page 260, insert an apostrophe into a quotation of Malachi ii. 7, “For the Priest’s
lips were to keep knowledge.”
- On page 264, the discourse ends with a restatement of the text. However, this was not
recognized by the typesetter, so it was set in Roman type. The Transcriber set it in Italic,
and corrected “understand the scripture” to “understand the scriptures,”
to match the text.
- On page 265, change “GALATIONS” to “GALATIANS” in the reference
for the text of the discourse.
- The break between pages 266 and 267 is in the word “dangerous”: dan|gerous.
- On page 267, change “surprized” to “surprised.”
- The break between pages 271 and 272 is in the word “institution”: in|stitution.
- The break between pages 272 and 273 is in a unit which style indicates should not be broken:
“promises—|denounce.” The marginal text which indicates the new page has been placed
after the unit in the transcribed text.
- On page 273, change “indispensible” to “indispensable.”
- On page 274, change a period to a question mark after the sentence that begins “Can a case be
named” and ends “may not righteously claim a reward?”
- On page 276, change “can any once” to “can any one.”
- The break between pages 276 and 277 is in the word “study”: stu|dy.
- On page 278, insert an apostrophe into “it is the Apostle’s own argument.”
- On page 279, a lengthy quote is set in the original with an opening quotation mark at the beginning
of each line. It was transcribed conventionally, with one opening and one closing quotation mark.
- On page 280, Change “maintainance” to “maintenance”
and “that teachest” to “that teacheth.”
A lengthy quote is set in the original with an opening quotation mark at the beginning
of each line. It was transcribed conventionally, with one opening and one closing quotation mark.
- The break between pages 281 and 282 is in the word “conscience”: con|science.
- On page 283, capitalize the new sentence “Every one, who looks upon this
passage . . . .”
- On page 288, the first word of the paragraph, “Therefore,” was set in Roman
small caps because it was not recognized as part of the text for the discourse. The Transcriber
set it in Italic with the rest of the quotation.
- The break between pages 288 and 289 is in the word “preached”: preach|ed.
- The break between pages 292 and 293 is in the word “dangers”: dan|gers.
- On page 295, change “compleatly” to “completely.”
- The break between pages 298 and 299 is in the word “nations”: na|tions.
- The break between pages 299 and 300 is in the word “agreeably”: a|greeably.
- On page 302, change “surprizing” to “surprising.”
- On page 306, change “dependance” to “dependence.”
- The break between pages 307 and 308 is in the word “sacramentally”: sacra|mentally.
- On page 309, change “preceeding” to “preceding.”
- The break between pages 310 and 311 is in the word “twinkling”: twink|ling.
- On page 311, remove “is” from “It is was necessary . . . .”
- The break between pages 311 and 312 is in the word “worshipping”: worship|ping.
- On page 313, in the quotation of the fourth commandment, change “thou shalt not no
any work” to “thou shalt not do any work” and change “heaven and earth, Sea,
and all that in them is” to “heaven and earth, the Sea, and all that in them is.”
- The break between pages 314 and 315 is in the word “Sabbath”: Sab|bath.
- On page 318, set the scripture quotation introduced with “It is prefaced thus” in Italic.
- On page 319, change “dispised” to “despised.”
- The break between pages 319 and 320 is in the word “Sabbath”: Sab|bath.
- The break between pages 322 and 323 is in a unit that style indicates should not be broken:
“benefit—|that.” The marginal text that indicates the new page has been inserted
after the unit.
- On page 324, change “sabatism” to “sabbatism.”
- On page 325, change “Let any man, saith he, show me . . .” to “Let any
man,” saith he, “show me . . .” to remove the speaker’s interjection from the
quoted text.
- The break between pages 327 and 328 is in the word “account”: ac|count.
- On page 328, after the “Can any shut their eyes” sentence, change the period to a question mark.
- The break between pages 329 and 330 is in the word “Christians”: Chris|tians.
- On page 333, the word “Pentecost” appears three times, the first two in
the original as “Pentacost.” They were changed to be consistent.
- On page 335, insert an apostrophe into “deny or disown the Lord’s day.”
- On page 339, change “That the forth commandment is of perpetual obligation . . .”
to “That the fourth commandment . . . .”
- On page 340, change “lightening” to “lightning.”
- The break between pages 341 and 342 is in the word “singularity”: sin|gularity.
- On page 342, insert an apostrophe into “in the purest times in the Apostle’s days.”
- On page 344, change “whole Christain world” to “whole Christian
world” the first time that phrase appears in small caps on that page. Later on that page is
a lengthy quote which is set with open quote characters at the beginning of each line.
It is transcribed conventionally, with one opening and one closing quotation mark.
- On pages 345–6, a long quotation is presented in the original as follows: “If,
says he, addressing himself to people on their abuse of the Sabbath.” However, The
Transcriber is under the distinct impression that the only word quoted is the first one,
and that the rest is an interjection. The closing quotation mark inserted after “interest
of Religion” is an educated guess. The speaker returns to the first person with the
next sentence (“May I not hope...”).
- On page 346, the last word of the discourse “Amen” follows
a scripture quotation. In the original it is set in Italic. It has been transcribed in Roman because
it is not part of the quoted scripture.
- The break between pages 350 and 351 is in the word “poisonous”: poi|sonous.
- The break between pages 353 and 354 is in the word “unable”: un|able.
- The break between pages 358 and 359 is in the word “proposal”: pro|posal.
- On page 360, change “While Ministers, while Magistrates, while Parents, says one,
sleep, . . .” to “While Ministers, while Magistrates, while Parents,” says one,
“sleep, . . .” to remove the speaker’s interjection from the quoted text.
Change “seperation” to “separation.”
Insert an apostrophe into “the Apostles’ doctrines.”
- On page 362, scripture that was quoted on page 361 is quoted again. The sentence
“Then shall the righteous shine forever . . .” was not recognized as part of the quotation
and was set in Roman in the original. It has been transcribed in Italic.
- On page 364, change “immoveable” to “immovable.”
- The break between paged 365 and 366 is in the word “employs”: em|ploys.
- On page 366, insert a period after “a more spiritual way of serving God.” In the
last sentence, correct “kingdem of our heavenly Father” to “kingdom of our
heavenly Father.”
- On page 367, in the scripture quotation, change “prophesies” to “prophecies”
and insert a comma, change the comma after “fail” to a semicolon, and insert a comma after “knowledge.”
- The break between pages 368 and 369 is in the word “indeed”: in|deed.
- The break between pages 369 and 370 is in the word “joyful”: joy|ful.
- On page 372, change the quotation of 1 Corinthians xiii. 1 from “Though I speak with
the tongues of men and angels” to “Though I speak with the tongues of men and of
angels” and change “have all faith so that I could remove mountains, and have no
Charity” to “. . . have not Charity” to match the KJV text.
- On page 373, change “benificent” to “beneficent” and “preceeding”
to “preceding.” In the quotation of 1 Cor. xii. 1 and 7–10, apply Reverential
Capitalisation (RC) to the word “Spirit” throughout; change “gift of healing” to
“gifts of healing” and “prophesy” to “prophecy.”
- On page 374, in the scripture quotation, apply RC to “Spirit.”
At the end of the paragraph, change “Heb. iii. 3, 4”
to “Heb. ii. 3, 4” and the final period to a question mark.
- The break between pages 374 and 375 is in the word “expressive”: ex|pressive.
- On page 377, change “reject them as imposters” to “impostors” for consistency
with other uses on the page.
- The break between pages 378 and 379 is in the word “inspiration”: in|spiration.
- The break between pages 379 and 380 is in the word “inspiration”: inspi|ration.
- On page 380, change “every threatning” to “every threatening.”
- On page 382, change “Thy word is a light to my feet, and a lamp to my paths”
to “Thy word is a lamp unto my feet, and a light unto my path” (Ps. cxix. 105).
- On page 384, change “guidence” to “guidance” and, in the list,
insert a comma after “body of men.”
- On page 387, change “It is easier, says he, to conceive than to express . . .”
to “It is easier,” says he, “to conceive than to express . . .” to remove
the speaker’s interjection from the quotation.
- On page 388, change “merchandize” to “merchandise.”
- On page 391, change “imposter” to “impostor.”
- On page 395, change “but least this phrase” to “but lest this phrase.”
- The break between pages 396 and 397 is in the word “meaning”: mean|ing.
- On page 399, change “transcendantly” to “transcendently.”
- On page 400, change “dependance” to “dependence.”
- The break between pages 400 and 401 is in the word “complete”: com|plete.
- The break between pages 401 and 402 is in a unit which style indicates should not be broken:
“heart?|—And.” The marginal text indicating the new page has been placed
after the unit.
- The break between pages 402 and 403 is in the word “sacrifices”: sac|rifices.
- On page 403, a lengthy quote is set in the original with an opening quotation mark at the beginning
of each line. It has been transcribed conventionally, with one opening and one closing quote.
Change “encreased” to “increased.”
- On page 406, insert right quotation mark after “perfectly to keep the commandments of
God” the first time the question from the catechism is quoted. Also, change “It
is very extraordinary, says he, that this sinless perfection . . .” to “It is
very extraordinary,” says he, “that this sinless perfection . . .” to remove
the speaker’s interjection from the quoted text.
- On page 409, insert a comma into a list after “losses.”
- On page 413, change “letter of their’s” to “letter of
theirs.”
- The break between pages 417 and 418 is in the word “dictates”: dic|tates.
- The break between pages 418 and 419 is in the word “diffused”: dif|fused.
- On page 419, change “things of Gods” to “things of God.”
The text alludes to Genesis xlix. 3–4. Change “Reuben is, unstable as water thou shall not excel”
to “Reuben is unstable as water, thou shalt not excel” (move comma, shall -> shalt).
- The break between pages 419 and 420 is in the word “pursuit”: pur|suit.
- On pages 421–2, there are two lengthy quotes that in the original have an opening
quotation mark at the beginning of each line. Each was set conventionally, with one opening
and one closing quotation mark. Also, change “I may, in the holy and righteous Providence of God,
should the Christian say, be left to fall into error and delusion” to “I may, in
the holy and righteous Providence of God,” should the Christian say, “be left to
fall into error and delusion” to remove the speaker’s interjection from his
advice.
- On page 422–3, there is a lenghty footnote. From the first paragraph, insert a period
before the dash and remove left double quotes after. In the second paragraph, insert double quotes
around the genius’ statements, avoiding the asides. Remove right double quotes from the end
of the footnote.
- On page 423, change “false Christ’s” to “false Christs.”
- In the footnote to Discourse XX, which is originally on page 422, change “desirous
of seing . . .” to “desirous of seeing . . . .”
- On page 425, in the 2 Peter ii. 1 quotation, change “bring up themselves”
to “bring upon themselves.”
- On page 430, in the 1 Corinthians xv. 58 quotation, change “steadfast and imoveable”
to “stedfast and unmoveable” to match KJV.
- On page 433, change “Though I speak with the tongues of men and angels” to
“Though I speak with the tongues of men and of angels” to match the KJV text and
change “benificence” to “beneficence.”
- On page 435, there is a lengthy quote which in the original has an opening quotation mark
at the beginning of each line. It was transcribed conventionally, with one opening and one
closing quotation mark.
- On page 436, change “And we may add Deism, if that may, with any justice, he called
a religion.” to “And we may add Deism, if that may, with any justice, be called
a religion.” (“he” to “be”)
- On page 437, change “behold” to “beheld” in the scripture quotation
and change “ever published to the word” to “ever published
to the world.” (“word” to “world”)
- On page 439, change “unnatural and detestible vices” to “unnatural
and detestable vices.” (spelling of “detestable”)
- The break between pages 439 and 440 is in the word “childish”: child|ish.
- On page 441, insert an apostrophe into “For argument’s sake.”
- The break between pages 441 and 442 is in the word “forgiven”: for|given.
- On page 442, put a period at the end of the sentence “It teaches us, also, the
nature of this atonement.”
- On page 443, set the phrase “says the Apostle Paul,” in Roman type because
it is not part of the quotation of Galatians v. 24.
- On page 445, change “golden Censor” to “golden Censer.”
- On page 447, change “preceeding” to “preceding.”
- The break between pages 448 and 449 is in the word “rational”: ra|tional.
- On page 450, change “reconcileable” to “reconcilable.”
- On page 452, change “benificence” to “beneficence.”
- The break between pages 453 and 454 is in the word “prescribed”: pre|scribed.
- On page 455, insert an apostrophe into “in the mind’s view.”
- On page 456, change “dependant” to “dependent.”
- The break between pages 456 and 457 is in the word “encouragements”: encourage|ments.
- On page 459, change “extatic” to “ecstatic.”
Change “Moreover you would there learn, says he, the important lesson . . .” to
“Moreover you would there learn,” says he, “the important lesson . . .”
to remove the speaker’s interjection from the quoted text.
- On page 460, set the phrase “to his disciples” in Roman text because it is
not part of the quotation of John xvi. 33.
- On page 461, change “thing upon which it prays” to “preys”
and “fewel” to “fuel.”
- On page 468, in the quotation of Mark x. 17–22, change “thou shall have treasure”
to “thou shalt have treasure.” Change the comma after “follow me” to a period.
Change “honour” to “honor” twice to match other uses in that paragraph.
- The break between pages 468 and 469 is in the word “private”: pri|vate.
- The break between pages 470 and 471 is in the word “divine”: di|vine.
- On page 472, change “condescention” to “condescension.”
- The break between pages 472 and 473 is in the word “Father”: Fa|ther.
- On page 473, change “condescention” to “condescension.”
- On page 476, after the “If God have annexed” sentence, change the period to a question mark.
- On page 477, change “dissentions” to “dissensions.”
- The break between pages 478 and 479 is in the word “happiness”: hap|piness.
- On page 479, in the list of virtues, change “honestry” to
“honesty.” Later, change “persuits” to “pursuits.”
- On page 480, change “benefitted” to “benefited.”
- On page 481, change “recompenced” to “recompensed.”
- The break between pages 483 and 484 is in the word “attention”: at|tention.
- The break between pages 484 and 485 is in the word “merciful”: mer|ciful.
- On page 486, change “our Lord himself, when he came to reveal his Father’s
will, in forms us . . .” to “. . . informs us . . . .”
- On page 487, change “reclaim us from our evils ways” to “reclaim
us from our evil ways.”
- On page 488, change “condescention” to “condescension.”
- On pages 490–1, there is a lengthy quote. In the original, there is one opening quotation
mark and one closing quotation mark, on the following page. It was transcribed with an additional
opening quotation mark at the start of the new paragraph within the quotation.