,,transcriber',s ,,notes4  ,this book   
contains twenty-four sermons delivered  
to what was likely a ,congregational    
church in ,hartford1 ,connecticut1      
around #agie4 ,your ,transcriber1 a     
,baptist layman1 obtained access to the 
book #bbj years later and half a        
continent away1 in the suburbs of       
,chicago1 ,illinois4  ,the dedication   
provides some information on the        
occasion for publishing the book4       
,however1 the details of its production 
were not presented4 ,the source material
 may have been the minister's notes or  
one or more of the congregants could    
have transcribed the messages as they   
were delivered4 ,at the print shop1 it  
appears that the task of setting and    
printing was completed over a number of 
days by a number of different craftsmen1
 of varying skill and interest in the   
project4 ,on some pages1 almost every   
line ends with a hyphen as one tried to 
put as many words as possible on a page4
 ,on other pages1 very few words end    

with a hyphen and there is a bit more   
white space between words4 ,the         
orthography 7labor vs4 labour7 and      
capitalization 7,christian vs4          
christian7 varies from page to page and 
may vary within a given sentence4  ,the 
book includes spellings that the        
electronic spell checker flags for      
correction4 ,the ,transcriber consulted 
the ,oxford ,english ,dictionary and    
retained some spellings that were termed
 obsolete because they may reflect the  
time when the book was published4       
,changes to the original are documented 
in the ,transcriber's ,notes at the foot
 of the document4   drop capitals and   
small cap text from the beginning of    
paragraphs4 ,the book includes many     
dashes4 ,they have been standardized to 
either one or two em-dash characters4   
,in the original text1 some of the      
dashes are quite long4  ,rev4 ,perkins  
refers repeatedly to the ,christian     
,religion4 ,the ,transcriber prefers to 
refer to ,christianity as a relationship

 with ,jesus ,christ1 rather than a     
religion4 ,over time1 religion may      
degenerate into ritual and tradition1   
and lose its relevance and vitality4    
,rev4 ,perkins speaks enthusiastically  
about the ,new ,testament ordinances1   
,baptism1 and the ,lord's ,supper4      
,while he does not provide specific     
details1 he evidently considered these  
practices to require justification and  
defence1 which he provides1 at some     
length4 ,he interchanges the terms      
sacrament and ordinance as if they were 
similar or equivalent4 ,the word        
sacrament may give the impression that  
participating in the act is a means of  
gaining merit or favor4 ,the word       
ordinance indicates that the act was    
instituted or ordained by ,christ who   
set a pattern or model for ,his         
worshippers to follow4  ,when ,rev4     
,perkins discusses baptism1 he states   
that if a minister performs the act1    
water is employed in some manner1 and   
the proper words are spoken1 one is     

baptized4 ,he discusses only in passing1
 the death1 burial1 and resurrection    
symbolism that is reflected only in full
 immersion baptism4 ,see ,romans #f3d   
and ,colossians #b3ab4  ,the ,bible     
tells us3   - ,everyone is a sinner4    
,romans #c3aj-ab1 #bc4  - ,the penalty  
for sin is death 7eternal separation    
from ,god74    ,romans #f3bc;a4  - ,our 
good deeds 7works7 do not save us4      
,isaiah #fd3f4  - ,salvation is         
available as a free gift4 ,ephesians    
#b3h-i2    ,romans #f3bc;b4  -          
,salvation is available to everyone who 
chooses to receive it4    ,john #c3af4  
- ,good works are the proper response of
 a grateful heart4    ,ephesians #b3aj4 
- ,believe on the ,lord ,jesus ,christ1 
and thou shalt be saved4    ,acts       
#af3ca4  - ,the ,gospel in four verses3 
#a ,corinthians #ae3a-d4                
,,twenty-,,four ,,discourses ,,on ,,some
 ,,of ,,the  ,important and ,interesting
 ,,truths1 ,,duties1 and ,,institutions 
of the ,,gospel1  ,,and ,,the ,,general 

,,excellency ,,of ,,the ,christian      
,religion2  ,calculated for the ,people 
of ,god of ,,every ,,communion1         
,,particularly ,,for ,,the ,,benefit    
,,of ,,pious ,,families1 ,,and ,,the    
,,instruction ,,of ,,all1 ,,in ,,the    
,,things ,,which ,,concern ,,their      
,,salvation4  ------------------ ,by    
,,nathan ,,perkins1 ,a4 ,m4 ,pastor of a
 ,church of ,,christ in ,hartford4      
------------------  ,,hartford3         
,,printed ,,by ,,hudson  ,,goodwin4     
,,mdccxcv4    ,,dedication4  ,to the    
people of my ,pastoral ,charge--,the    
following discourses are most           
affectionately dedicated4 ,i account it 
a happiness to contribute to your       
establishment in the truth--to unfold to
 you the great principles1 duties1 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 ,lord4  ,i can bear you      
witness1 that when these discourses were

 delivered1 you afforded an uncommon    
attention4 ,you have been very          
solicitous to have them made public1 for
 your own instruction and benefit2 and  
for the use and benefit of your         
children1 when you shall be gathered to 
the great ,congregation of the dead4    
,they contain not the ,,disputed        
,,peculiarities of a party1 but the     
grand principles and truths of our      
common ,christianity1 held sacred by our
 ,,churches in this ,land1 and by ,,the 
,,whole ,,protestant ,,christian        
,,world1 as appears clearly from all    
,,their ,,public ,,creeds ,,and         
,,confessions ,,of ,,truth4  ,they are  
published1 as you will easily recollect1
 nearly word for word1 as they were     
delivered4 ,particular reasons have     
induced me to do this4 ,in one discourse
 only is there a deviation from the     
original form2 that on the ,apostle's   
caution ,be not carried about with      
divers and strange doctrines1 or the    
danger of instability1 and pernicious   

tendency of error4 ,what was merely     
local is omitted1 but the sentiments in 
substance are carefully retained4  ,many
 learned and judicious ,characters1 both
 of the ,clergy and ,laity1 have urged  
to the publication of ,,these           
,,discourses1 as being peculiarly       
adapted to the day in which we live1 and
 the state of ,religion in our nation3  
as calculated for1 and greatly needed in
 ,christian ,families2 there being no   
such series of discourses to be found in
 any ,volume already published4 ,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                
,christian1--and to exhibit to all2 some
 of the important1 essential practical  
principles of pure and undefiled        
,religion4----,it is only necessary to  
add--,my prayer to ,god is1 that they   
may1 by his divine blessing1 be the     
means of preventing the spread of error 
and irreligion1 and of reviving the     

decaying interest of piety and holiness1
 which can only be revived and supported
 by a more strict and conscientious     
regard to ,,all ,,divine ,,institutions4
                                        
,n4 ,p4     ,,the ,,contents4           
,,discourse ,i4  ,that man has no       
principle within himself1 by whatever   
name it may be called1 which is adequate
 to all the purposes of his salvation1  
or a sufficient guide in matters of     
faith and practice4  ,ephes4 ii4 #ab4   
,that at that time ye were without      
,christ1 being aliens from the          
,commonwealth of ,israel1 and strangers 
from the ,covenants of promise1 having  
no hope1 and without ,god in the world4 
,,discourse ,,ii4  ,the subject         
continued4   ,,discourse ,,iii4  ,the   
ways in which the holy scriptures are   
perverted by unlearned and unstable men4
  #b4 ,peter1 iii4 #af1 #ag4 ,as also in
 all his ,epistles1 speaking in them of 
these things1 in which are some things  
hard to be understood1 which they that  

are unlearned and unstable wrest1 as    
they do also the other scriptures1 unto 
their own destruction4 ,ye therefore1   
beloved seeing ye know these things     
before1 beware lest ye also being led   
away with the error of the wicked1 fall 
from your own stedfastness4             
,,discourse ,,iv4  ,stated prayer a duty
 binding on all men4  ,acts1 ii4 #ba4   
,and it shall come to pass that         
whosoever shall call upon the name of   
the ,lord1 shall be saved4   ,,discourse
 ,v4  ,the duty of public worship1 and  
its beneficial tendency4  ,mat4 iv4 #aj4
 ,then saith ,jesus1 get thee hence     
,satan1 for it is written thou shalt    
worship the ,lord thy ,god1 and him only
 shalt thou serve4   ,,discourse ,,vi4  
,the subject continued4   ,,discourse   
,,vii4  ,the subject concluded4         
,,discourse ,,viii4  ,the ,ordinance of 
the ,lord's ,supper1 not a human        
invention1 but a divine institution4    
,mat4 xxvi4 #bf1 to the #ca4 ,and as    
they were eating1 ,jesus took bread1 and

 blessed it1 and break it1 and gave it  
to the disciples1 and said take1 eat1   
this is my body4--,and he took the cup  
and gave thanks1 and gave it to them1   
saying1 drink ye all of it4 ,for this is
 my blood of the ,new ,testament which  
is shed for many for the remission of   
sin4 ,but ,i say unto you1 ,i will not  
drink henceforth of this fruit of the   
vine1 until that day1 when ,i drink it  
new with you in my ,father's kingdom4   
,and when they had sung an hymn1 they   
went out into the ,mount of ,olives4    
,,discourse ,,ix4  ,baptism by water not
 a piece of superstition1 but appointed 
by ,jesus ,christ4  ,mat4 xxviii4 ,and  
this part of the #ai verse4--,baptising 
them in the name of the ,father1 and of 
the ,son1 and of the holy ,ghost4       
,,discourse ,x4  ,the subject continued 
and finished4   ,,discourse ,,xi4  ,it  
is the will of the author of            
,christianity that1 in the ,new         
,testament dispensation1 there should be
 particular ,gospel ,churches4  #a4     

,thessalonians1 i4 #a4 ,paul and        
,silvanus1 and ,timotheus1 unto the     
,church of the ,thessalonians1 which is 
in ,god the ,father1 and in the ,lord   
,jesus ,christ2 grace be unto you and   
peace from ,god our ,father1 and the    
,lord ,jesus ,christ4   ,,discourse     
,,xii4  ,the right way to understand the
 inspired writings4  ,luke1 xxiv4 #de4  
,then opened he their understanding1    
that they might understand the          
scriptures4   ,,discourse ,,xiii4  ,the 
,gospel to be supported by those who    
enjoy it4  ,gal4 vi4 #f4 ,let him that  
is taught in the word1 communicate unto 
him that teachest in all good things4   
,,discourse ,,xiv4  ,the ,apostles1     
infallible guides in ,religion1 being   
commissioned1 and immediately qualified1
 and inspired by the ,redeemer4  #b4    
,thessalonians1 ii4 #ae4 ,therefore1    
brethren1 stand fast1 and hold the      
tradition which ye have been taught1    
whether by word1 or our ,epistle4       
,,discourse ,,xv4  ,the first day of the

 week proved to be holy time1 and set   
apart by ,christ1 to be a weekly        
,sabbath to the end of the world4       
,acts1 xx4 #g4 ,and upon the first day  
of the week when the disciples came     
together to break bread1 ,paul preached 
unto them1 ready to depart on the       
morrow1 and continued his speech until  
midnight4   ,,discourse ,,xvi4  ,the    
subject continued and concluded4        
,,discourse ,,xvii4  ,the parable of the
 ,tares4  ,mat4 xiii4 #bd-ca4 ,another  
,parable put he forth unto them1 saying1
 the kingdom of heaven is likened unto a
 man which sowed good seed in his field2
 but while men slept1 his enemy came and
 sowed ,tares among the wheat1 and went 
his way4 ,but when the blade was sprung 
up1 and brought forth fruit1 then       
appeared the ,tares also4 ,so the       
servants of the householder1 came1 and  
said unto him1 ,sir1 didst thou not sow 
good seed in thy field1 from whence then
 hath it ,tares8 ,and he said unto them1
 an enemy hath done this4 ,the servants 

said unto him1 wilt thou then that we go
 and gather them up8 ,but he said1 nay2 
lest whilst ye gather up the ,tares1 ye 
root up also the wheat with them4 ,let  
both grow together until the harvest3   
and in the time of the harvest1 ,i will 
say to the reapers2 gather ye together  
first the ,tares1 and bind them in      
bundles to burn them1 but gather the    
wheat into my barn4   ,,discourse       
,,xviii4  ,no immediate inspiration or  
miraculous teachings of the divine      
spirit1 since the canon of scripture was
 closed or since the apostolic age4  #a4
 ,cor4 xiii4 #h4 ,charity never faileth2
 but whether there be prophecies they   
shall fail1 whether there be tongues1   
they shall cease2 whether there be      
knowledge it shall vanish away4         
,,discourse ,,xix4  ,sinless perfection 
unattainable in this life4  #a4 ,john1  
i4 #h4 ,if we say that we have no sin1  
we deceive ourselves and the truth is   
not in us4   ,,discourse ,,xx4  ,the    
,apostle's caution to all               

,christians--be not carried about with  
divers and strange doctrines1 or the    
danger of instability1 and pernicious   
tendency of error4  ,hebrews1 xiii4 #i4 
,be not carried about with divers and   
strange doctrines4   ,,discourse ,,xxi4 
,the general excellency of the          
,christian ,religion4  #a4 ,cor4 xii4   
#ca4 ,but covet earnestly the best      
gifts3 yet shew ,i unto you1 a more     
excellent way4   ,,discourse ,,xxii4    
,the subject continued4   ,,discourse   
,,xxiii4  ,the subject continued4       
,,discourse ,,xxiv4  ,the subject       
concluded4    ,,discourse ,i4  ,that man
 has no principle within himself1 by    
whatever name it may be called1 which is
 adequate to all the purposes of his    
,salvation1 or a sufficient guide in    
matters of faith and practice4          
----------  ,,ephesians ii4 #ab4  ,that 
at that time ye were without ,christ1   
being aliens from the ,commonwealth of  
,israel1 and strangers from the         
covenants of promise1 having no hope1   

and without ,god in the world4   ,these 
words describe the state of the         
,ephesian ,christians1 who1 before the  
glorious ,gospel was preached among1    
and1 through efficacious grace1 embraced
 by them1 were ,gentiles4 ,like other   
pagan nations1 they were professed      
,idolaters4 ,they were worshippers1 we  
are told1 of the great ,goddess ,diana4 
,but when they knew that he was a ,jew1 
all with one voice1 about the space of  
two hours cried out1 ,great is ,diana of
 the ,ephesians4--,and when the         
town-clerk had appeased the people1 he  
said1 ye men of ,ephesus1 what man is   
there that knoweth not how that the city
 of the ,ephesians is a worshipper of   
the great ,goddess ,diana1 and of the   
image which fell down from ,jupiter8    
,but they were not further removed from 
the true knowledge of the only right    
object of all religious homage and      
praise1 or more depraved in heart1 than 
the heathen world1 at large4 ,they were1
 says the ,apostle1 dead in trespasses  

and sins4 ,this was their state before  
renewing grace had quickened them1 and  
made them alive to ,god and virtue1 to  
holiness and happiness4 ,what is here   
affirmed of them1 no one will dispute1  
is equally applicable to1 and equally   
true of all mankind1 in all ages and    
nations1 before enlightened by a divine 
revelation and sanctified by the power  
of divine grace4 ,for all the human     
race1 throughout the world1 are alike in
 this respect1 as destitute by nature of
 the principles of holiness4 ,there is  
no difference between ,jew and          
,gentile--one and another4 ,they are    
all1 before interested in a ,redeemer   
and sprinkled with his precious blood1  
without hope and without ,god in the    
world4 ,they are aliens from the        
,commonwealth of ,israel and strangers  
from the ,covenants of promise4 ,as long
 as they are without ,christ1 they have 
no part nor lot in salvation4 ,for      
without him1 the great evangelical maxim
 is1 there is no salvation4 ,his name is

 the only one given under heaven among  
men1 whereby we can attain to felicity1 
be pardoned as to our sins1 or justified
 as to our persons4 ,no man can come to 
the father without him4 ,whosoever      
denieth the son1 the same hath not the  
father3 but he that acknowlegeth the    
son1 hath the ,father also4--  ,what is 
intended1 in the subsequent discourse1  
is to prove that the world of mankind1  
merely by their own reason and wisdom1  
cannot attain to a saving knowledge of  
,god3 or that man has no principle      
within himself1 antecedent to divine    
grace operating on the heart1 which is  
adequate to all the purposes of his     
salvation1 by whatever name it may be   
called4--  ,that we may do justice1 as  
far as we are able1 to this great and   
important subject1 we will attempt to   
show--  ,i4 ,how far1 the light of      
reason1 without a celestial guide1 can  
go1 in things of a religious and moral  
nature4----,and--  ,,ii4 ,point out its 
insufficiency1 in those respects1 which 

are not only very important1 but        
altogether necessary4----  #a4 ,the     
first thing proposed1 is to attempt to  
show how far the light of reason1       
without a divine ,revelation1 can go1 in
 things of a religious and moral nature4
 ,if the state and character of mankind1
 in regard to ,religion1 shall1 in what 
may be now offered1 be placed in a new1 
or at least different light from what   
they are usually1 when the great and    
utter depravation of the human heart is 
intended to be described1 it is hoped it
 will not be less useful4 ,certainly an 
attempt to investigate such a subject as
 is now before us is worthy of          
particular attention4 ,the proper study 
of mankind is man4 ,among all the       
enquiries1 in which the wise and        
reflecting have engaged1 that of        
discovering how far reason1 of itself1  
without any supernatural assistances1   
can carry us1 in regard to the concerns 
of our true and spiritual happiness1    
must be deemed one of the most highly   

interesting4--  ,while mankind are      
without ,christ1 they are aliens from   
the ,commonwealth of ,israel and        
strangers to the ,covenants of promise2 
they are strangers to all saving        
blessings1 and have no interest in them4
 ,they have no good grounds upon which  
to expect the favour of the supreme     
being1 the pardon of ,sin in this1 or   
happiness in another world4 ,if without 
hope1 they are in a lost and perishing  
situation4 ,they have nothing within    
them1 let it be called by whatever name 
it may1 which can ensure this eternal   
peace and salvation4 ,to assert or      
pretend that they have any principle of 
real holiness1 however small a spark it 
may be considered1 is to assert that    
they have some hope from what is with   
themselves1--,some ground to hope for   
life eternal3 then1 this being the case1
 they are not aliens from the           
,commonwealth of ,israel or strangers   
from the ,covenants of promise4 ,for1 if
 while without ,christ1 they are all1   

without exception1 aliens from the      
,commonwealth of ,israel and strangers  
from the ,covenants of promise1 they    
must be without hope1 or in a lost and  
desperate state4 ,to be aliens from the 
commonwealth of ,israel and strangers   
from the ,covenants of promise is1      
according to the very meaning of the    
expressions1 and the opinion of         
expositors1 to have no lot or part1 more
 or less1 in any assignable degree1 in  
the peculiar blessings and spiritual    
privileges of ,god's own people and     
servants4 ,before renewed by saving     
grace1 all men1 without one exception1  
are without ,christ4 ,they are without  
hope4 ,and to be without hope in and    
from ourselves1 is to be in a lost and  
desperate state in and of ourselves4 ,it
 is added1 they are also1 without ,god  
in the world4 ,and to be without ,god in
 the world1 is to be without an interest
 in his special favour--without a saving
 knowledge of him--and of course1       
without any title to his kingdom when   

they shall be removed from time into    
,eternity4 ,to be without ,christ in the
 world1 is to have no interest in the   
saving blessings of his ,gospel and     
purchase4 ,the severest critic cannot   
charge me with having extended1 beyond  
just bounds1 the meaning of the text4   
,this1 then1 is the real state of all   
mankind1 wherever they may dwell1 or to 
whatever nation they may belong1 or     
whatever notions to the contrary1 they  
may imbibe1 while unsanctified by       
efficacious grace1 aliens from the      
,commonwealth of ,israel1 strangers from
 the covenants of promise1 having no    
hope1 and without ,god in the world4--,a
 more wretched and forlorn condition can
 hardly be imagined4 ,they are dead in  
trespasses and sins4 ,they are destitute
 of the principles of true holiness1 or 
the power of spiritual life4--,like the 
inanimate lifeless body--held in the    
sleep of death1 they are without any    
motions of spiritual life towards ,god  
or heavenly glories4--,if they had any  

measure or degree of a really holy      
temper1 or spiritual life1 it would1 we 
may fairly presume1 never be lost1 or   
extinguished1 but be preserved until the
 day of ,christ1 when all will be       
rewarded according to their character   
and works4  ,perhaps1 no one doctrine is
 so much1 and so often insisted upon1 in
 sacred ,writ1 as the perishing         
condition of sinners4 ,and1 there is no 
one1 most certainly1 that has been so   
much denied1 or that is so humiliating4 
,it directly militates against our      
natural pride1 and those high notions of
 our dignity1 of which we are so apt to 
boast4--,a patient and candid hearing is
 therefore requested4----,there can be  
but two notions of our state before     
renewed by saving grace3 one is that we 
have no really holy principle of        
spiritual life1 in any degree1 however  
small2 and the other that we have4 ,all 
the various ideas and ways of           
representing our condition before       
regeneration1 which have been adopted by

 different writers or sects1 are        
resolvable into one1 or the other of    
these4 ,and1 that the scripture is most 
clear and abundant1 in the proof1 that  
we are altogether destitute1 as we are  
by nature1 of the true principles of    
holiness or of spiritual life1 no one   
who impartially weighs what it offers1  
can1 it is conceived1 call in question4 
,no words are more full than these1     
aliens from the commonwealth of ,israel1
 strangers from the covenants of        
promise1 having no hope and without ,god
 in the world4  ,the reason why any     
reject altogether the ,gospel1 or       
reproach it as a mere fiction1 is       
because they believe that the light of  
natural reason or conscience is entirely
 adequate to the purposes of discovering
 our duty1 in its full extent1 and      
guiding us safe to happiness4--,and the 
reason1 also1 why others1 who profess to
 believe it1 have swerved so far from   
its pure doctrines1 is a disbelief of   
the lost condition of man1 or his being 

wholly under the power and dominion of  
sin4--,though it be acknowledged1 that  
the world of mankind cannot1 by mere    
natural reason and wisdom1 attain to a  
true and saving knowledge of ,god2 yet  
it may be very useful to enquire how far
 the light of nature can go4--,and1 we  
readily allow1 that the light of nature 
and common reason may teach us some     
things concerning the being of ,god4    
,that he doth exist1 the whole universe 
is a clear demonstration4 ,sun1 moon and
 stars declare that the hand which made 
them is divine4 ,every thing around us1 
and above us lead us to the ,creator4   
,the dawning and dying light equally    
proclaim the divine existence4 ,let a   
man but reason on the nature of cause   
and effect1 and he cannot withhold his  
assent from this proposition1 there doth
 exist some great intelligent cause of  
all things1 both in the natural and     
moral world4 ,indeed1 after opening our 
eyes on the beauties of ,creation1 it is
 an infinitely greater absurdity not to 

believe in the divine existence1 than   
not to believe our own4 ,in reason's    
ear1 all nature from the highest to the 
lowest1 cries aloud that there is a     
,god4 ,because that which may be known  
of ,god1 is manifest in them for ,god   
hath shewed it unto them4 ,for the      
invisible things of him from the        
creation of the world are clearly seen1 
being understood by the things that are 
made1 even his eternal power and        
,godhead4--,the ,psalmist hath a most   
lofty and sublime passage to the same   
effect3 ,the heavens declare the glory  
of ,god2 and the firmament sheweth his  
handy work4 ,day unto day uttereth      
speech1 and night unto night sheweth    
knowledge4 ,there is no speech nor      
language where their voice is not heard4
 ,their light is gone out through all   
the earth and their words to the end of 
the world4 ,it seems impossible for any1
 in the exercise of reason1 to deny the 
being of a ,god2 and of course1 none can
 have any valid excuse for refusing to  

admit this first principle of all       
religion4 ,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 us1 that there  
doth exist an ,almighty ,creator4 ,every
 house is built by some man1 but he that
 built all things is ,god4 ,the worlds  
rolling on high--the wonderful          
revolution--the grandeur1--the          
distance1--the size of the heavenly     
bodies--the beautifully variegated      
canopy of heaven1 which cannot but      
please and astonish us1 when we open our
 eyes to behold it1 prove1 beyond all   
contradiction1 that there is a ,god4    
,the light of reason is sufficient to   
teach us1 then1 the divine existence4   
,accordingly we find that ,god never    
sent a messenger to declare or reveal   
this to us2 or would have a miracle     
wrought to establish it4--,and there is 
none but the fool in his heart can say  
there is no ,god4 ,if any men claiming  

to be philosophers have been found to be
 speculative atheists1 it is owing to   
their having perverted reason1 by their 
sophistical arguments1 and metaphysical 
reveries4 ,if barbarous nations and     
tribes of men have been discovered1 in  
remote parts of the world1 where it     
appeared that they had no idea1 at all1 
of a supreme being1 it is to be ascribed
 not to the insufficiency of nature's   
light1 but to their stupid inattention  
to that light4  #b4 ,the light of reason
 is sufficient to give all mankind some 
knowledge of some of the attributes of  
the divine nature4 ,the heathen world   
may know from the things that are1 the  
wisdom1 power1 and goodness of the      
,deity4 ,if natural reason can discover 
the being of ,god1 by its own           
researches1 it can also1 discover some  
of the attributes of his being2 such as 
his ,almighty power1 infinite wisdom and
 boundless goodness4 ,the very idea of a
 divine existence implies1 a glorious   
existence--a necessary and eternal      

existence4 ,it seems to be a clear      
dictate of reason that if he exist at   
all1 he must exist1 in such a manner1 as
 no other being doth or can1 by an      
absolute necessity of nature3 that he   
must be omnipresent--or every where1 at 
one and the same time3 be excluded from1
 and confined to no space4 ,reason      
teaches that he inhabits the infinitude 
of space4--,if he be the first cause and
 ,maker of all things1 ,,he must be     
independent1 alsufficient and           
uncontroulable2 he must be infinitely   
the greatest of all beings4 ,plato1 a   
heathen philosopher who uttered more    
wise and just sayings about the nature  
of the ,supreme ,being than any one of  
the antient sages1 speaking of the      
divine omnipresence1 or ubiquity of the 
,godhead1 says1 he is1 a ,circle whose  
centre is every where1 and whose        
circumference is no where4 ,that he must
 be omniscient1 or possessed of infinite
 knowledge1 is a necessary consequence  
of his omnipresence4--,and reason is    

likewise able to prove his ,eternity4   
,for if he made all things1 he must be  
before all1 and above all1--that is1 he 
must be eternal4 ,hence we find the     
greatest ,lights in the pagan world1    
when they are speaking of their         
celestial ,divinities1 use the epithets 
eternal--immortal--omnipotent4 ,this is 
a full proof that reason teaches man1 if
 duly improved1 that eternity1 almighty 
power1 and wisdom were some of the      
perfections of ,god4 ,and the           
incomprehensibility of these attributes 
is no evidence that reason does not     
discover them to be perfections of the  
divine existence4 ,far exalted1 indeed1 
above all finite comprehension is the   
self-existent--necessarily              
existent--independent--all-sufficient--o
mnipresent ,god4 ,all nature is but a   
temple made by him1 and filled with his 
presence4 ,heaven is his throne1 and the
 earth his footstool4 ,his power is     
infinite4 ,wherever we turn our eyes1 we
 cannot help beholding the displays of  

it4 ,the heavens declare its glory4 ,all
 things1 in ,creation and ,providence1  
speak forth its greatness4--,enough may 
be seen1 in the occurrences of human    
life1 to satisfy all men1 even where the
 light of the ,gospel has never shined1 
that the ,deity bears long with his     
creatures2 and that he rules1 in his    
divine greatness and majesty1 among the 
nations4 ,they cannot1 if they only     
exercise1 in a proper manner their      
rational faculties1 but know1 that he is
 their preserver1 and the benefactor of 
the world1 who dispenses his favors1    
with a liberal hand1 to all men4        
,accordingly the ,apostle ,paul1 when   
the ,priests of ,jupiter1 at the ,city  
of ,lystra1 would have done sacrifice1  
or paid divine honours to him and       
,barnabas1 as ,,divinities1 supposing   
that the ,gods were come down in the    
likeness of men1 bid them desist1 and   
told them who alone was the ,,proper    
,,object of religious homage2 and1 that1
 in the course of his ,providence1 he   

had given sufficient tokens of his      
preserving care and bounty3 saying1     
,sirs1 why do you do these things8 ,we  
also are men of like passions with you1 
and preach unto you that ye should turn 
from these vanities unto the living ,god
 which made heaven1 and earth1 and the  
,sea1 and all things that are therein4  
,who in times past suffered all nations 
to walk in their own ways4 ,nevertheless
 he left not himself without a witness1 
in that he did good1 and gave us rain   
from heaven and fruitful seasons1       
filling our hearts with food and        
gladness4  #c4 ,the light of reason1 and
 conscience1 which last1 all mankind    
have1 and which1 also1 is essential to  
moral agency and accountableness to     
,god1 farther teaches all men that      
worship and obedience are due from the  
,creature to the ,creator4 ,every       
rational creature1 throughout all       
worlds1 is indispensably bound by the   
very laws of his existence1 to pay      
reverence and honour1 worship and fear1 

gratitude and obedience to the author of
 the ,universe4 ,if reason can only once
 discover that there doth exist an      
almighty1 first1 intelligent ,cause of  
all things--and that he is possessed of 
such attributes as wisdom1 goodness1    
omnipresence and omniscience1 its voice 
will call all men to pay divine honours 
to this great1 eternal1 almighty ,being4
 ,it will inform us1 that such          
perfections as inhere in his nature1    
necessarily claim from all men1 homage  
and submission4 ,had we no divine       
revelation1 or suppose ,god never gave  
one to man1 at all1 but had left him to 
the mere light of his own mind to find  
out the paths of duty and of felicity1  
we should be indispensably obliged to   
pay honor and homage to the ruler of the
 world4 ,if we can prove that he made   
us1 and is the ,creator of all things1  
we can1 also1 prove that we ought to    
fear1 reverence and worship him4 ,that  
the ,maker of the world1 the ,father of 
our spirits and former of our bodies1   

deserves our grateful acknowledgements  
and devout adorations1 is one of the    
most obvious dictates of reason4 ,before
 we can deny this1 we must have         
perverted our reason1 or shut our eyes  
upon a very plain truth4 ,we can prove1 
from reason1 the obligation to pay      
divine honours to ,god1 as clearly as we
 can the duty of justice between man and
 man--the offices of humanity--and      
kindness--or any part of morality4 ,and1
 by similar arguments4 ,our obligations 
to moral ,virtue--to do justly and love 
mercy1 to speak the truth and to relieve
 distress1 result from the relation we  
stand in1 towards each other4 ,man bears
 such a relation to man that he is bound
 to be just1 faithful1                  
tender-hearted3--to mitigate the grief  
which he beholds1 if in his power1 and  
to advance the welfare of society4 ,we  
are all brethren4 ,we had our beings    
from one divine ,author4 ,we participate
 in the same common nature4 ,we are     
exposed to the same calamities1 and are 

,candidates for an endless existence1   
beyond the grave4 ,we are1 therefore1   
bound1 by our very make and station1 in 
the universe of the ,almighty1 to       
certain moral duties to each other4     
,these moral duties cannot be omitted or
 violated without high criminality4 ,our
 obligations to pay divine homage to    
,god1 in the same manner1 result from   
the relations in which we1 as rational  
,creatures1 stand1 towards him1 the     
greatest and best of all beings4 ,he is 
our ,creator--our ,preserver--our       
,benefactor4 ,he is the sovereign ,lord1
 legislator1 all-wise disposer1 and     
proprietor of the world4 ,the earth is  
the ,lord's and the fulness thereof1 the
 world and they that dwell therein4 ,as 
,,he bears such relations1 reason1 by   
its own exertions1 without any foreign  
assistance1 teaches all men to          
revere--to trust in--and to pay divine  
worship to him4 ,to render unto ,god the
 things that belong to him1 is as much  
an exercise of justice1 as to render    

unto man the things that belong to him4 
,a system of morals which excludes the  
worship of the ,deity1 or the duties    
which we owe him1 is as essentially     
defective and as repugnant to reason1 as
 if it excluded all the duties of the   
social life1 or which man owes to       
man4--,agreeably to this1 we find all   
the pagan world1 who admitted the being 
of a ,god1 paying divine honours1 of    
some kind1 to their fancied ,divinities4
 ,their mistaking in the ,,object of    
worship and the ,,manner1 does not      
weaken the force of the argument4 ,it   
only proves the absolute need of a      
divine ,revelation to instruct us1 in   
the alone proper object of all religious
 adoration and praise1 the one living   
and true ,god1 and the manner in which  
we may acceptably serve him4 ,almost all
 the writers of pagan antiquity1 who    
have come down to us1 and have not been 
buried in the rubbish of time1 in some  
part of their writings1 either speak of1
 or recommend worship of their ,gods--or

 the divinities acknowledged1 in the    
respective ,countries where they lived4 
,this all know who have read them4 ,i   
shall mention but one particular        
instance1 and that is of a ,prince famed
 for his greatness and amiable virtues2 
,xenophon informs us1 that what ,cyrus  
the great preferred before all other    
things was the worship of the ,gods4    
,upon this1 therefore1 he thought       
himself obliged to bestow his first and 
principal care4 ,he began by            
establishing a number of ,magi1 to sing 
daily a morning service of praise to the
 honour of the ,gods1 and to offer      
sacrifices1 which was daily practised   
among the ,persians to succeeding       
ages4--  ,that natural reason1 or the   
very nature of things1 points out the   
obligations of divine homage1 is plain  
from the appeal made by the supreme     
,being1 in the following words2 a son   
honoureth his father1 and a servant his 
master1 ,if then ,i be a ,father1 where 
is mine honour8 ,and if ,i be a ,master1

 where is my fear8 saith the ,lord of   
hosts4--,the anxious enquiry of the     
awakened conscience is1 wherewith shall 
,i come before the ,lord1 and bow myself
 before the high ,god8 ,shall ,i come   
before him with burnt offerings1 with   
calves of a year old8 ,will the ,lord be
 pleased with thousands of rams1 or with
 ten thousands of rivers of oyl8 ,shall 
,i give my first born for my            
transgression1 the fruit of my body for 
the sin of my soul8 ,the solicitude is  
not whether the rational creature ought 
to worship and serve the ,deity2 but how
 he is acceptably to worship and serve  
him2 in what manner he will be          
worshipped4 ,and1 here1 as will be soon 
proved1 natural reason fails us4 ,it    
cannot teach us the way1 in which we are
 to worship and serve ,god4  #d4 ,the   
light of reason and the conscience of   
mankind1 moreover1 give some faint and  
glimmering prospect of a future state4  
,conscience and reason are different    
faculties and powers4 ,conscience is    

that moral reflecting power in the soul1
 that respects right and wrong1 good and
 evil2 or it is the moral sense2 or a   
sense of right and wrong4 ,that all     
mankind have this sense1 unless by a    
long course of sinning and perverse     
reasoning1 they have stupified it1 no   
one ever did deny1 or dispute2 or can   
dispute1 when he either inspects the    
operations of his own mind1 or          
recollects that ,christ is represented  
as the true ,light1 that lighteth every 
man that cometh into the world4 ,he1 as 
the ,creator1 has given to every man the
 light of reason and conscience2        
otherwise man could not be a moral      
agent1 or accountable creature1 any more
 than the brutal world4 ,and1 that the  
heathen have this light of ,conscience1 
the ,apostle to the ,romans expressly   
declares4 ,and when the ,gentiles which 
have not the law1 do by nature the      
things contained in the law1 these      
having not the law1 are a law unto      
themselves1 which shew the works of the 

law written in their hearts1 their      
,conscience also bearing witness1 and   
their thoughts mean while accusing or   
else excusing one another4 ,all men     
have1 and must have a ,conscience2 a    
sense of right and wrong in moral       
things2 an accuser when they do evil1   
and an excuser when they do well4--,if  
thou do well1 shalt thou not be         
accepted8 ,who is he that will harm you1
 if ye be followers of that which is    
good8 ,now this ,conscience points out  
an hereafter to man4 ,there is some     
thing in the ,soul that always looks    
forward to another state of existence1  
and upward to a superior power1         
conscious of his avenging arm when we do
 evil1 knowingly and habitually--feeling
 that all its exercises and most secret 
movements are open to an omniscient eye4
 ,that there will be an hereafter1 a    
world of retribution is the voice of    
nature4--  ,the light of reason1 or the 
knowledge1 which we may attain by the   
exercise of our reasoning faculties1    

gives all men some feeble and distant   
glimmerings of another life1 after this1
 where the good will be rewarded1 and   
the wicked punished4 ,man seems to wish 
to exist longer1 and still longer4 ,he  
cherishes the fond desire of            
immortality4 ,he shrinks back from the  
bare thought of annihilation4 ,,not ,,to
 ,,be is an idea indescribably painful4 
,but1 without a divine revelation1      
reason only1 as it were1 casts a wishful
 glance over into another world4--,it is
 matter of fact1 that the wisest and    
best among the learned ,greeks and      
,romans rather hoped1 than believed1    
that there will be a future             
state--,cicero1 the prince of ,roman    
,eloquence1 who was at once an orator1 a
 moralist1 a philosopher1 and           
theologian1 in one of his learned works1
 sums up all that the most celebrated   
philosophers of his own time1 and       
earlier days1 had said or written on the
 grand subject of the immortality of the
 soul4 ,he1 in a lengthy dialogue1      

ingeniously exhibits all that the       
philosophers had said for1 or against   
it4 ,and1 he closes all1 with this      
remarkable saying1 that he rather hoped 
than believed1 that there was another   
state of being after this4--,reason1    
then1 only conjectures about an         
,eternity4 ,but the immortality of the  
soul is necessary to all religion4 ,to  
talk of religion1 if we be not to exist 
hereafter--if we be to fall into nothing
 at death1 and shall sleep eternally in 
the grave1 is the greatest              
absurdity4--,reason1 then1 leaves us    
much in the dark1 on a point so         
important1 as that of a future state4   
,what folly and madness1 then1 to prefer
 the boasted oracles of reason to the   
clear light of divine revelation6--,we  
stand in perishing need of a safer      
guide1 in our voyage through this       
tempestuous ,sea of life4 ,and to refuse
 a perfect directory1 the ,chart of     
life1 is like the mad seaman1 who should
 venture to traverse the wide extended  

ocean without a ,compass by which to    
steer his course4 ,while making our     
voyage through life1 we do not sail on a
 pacific ,ocean4 ,we need all the help  
therefore we can procure4 ,and happy1 if
 we may but reach the haven of eternal  
rest6 ,in our enquiries on this subject1
 whether there be any principle in man1 
by whatever name it may be called1 which
 is adequate to all the purposes of his 
salvation1 or a sufficient guide in     
matters of faith and practice1 we will  
give all the credit to the reason and   
conscience of mankind1 which can be     
given1 consistently with fact1 and the  
page of history4 ,the light of reason   
can no further go1 than ,i have         
conceded1 it is apprehended4 ,and1 that 
it did no further go1 in matters of     
religion1 among the most learned and    
civilized heathen nations1 ,i appeal to 
all1 who have ever read their history4  
,what the light of reason is able to do1
 on ,,moral ,,subjects1 will be stated1 
in the progress of our argument1 in its 

proper place4--  ,we proceed--as was    
proposed--  ,,ii4 ,to point out the     
insufficiency of reason1 in things of a 
moral and religious nature1 in those    
respects1 which are not only important1 
but necessary4--,and1 here it will      
appear that mankind1 while without      
,christ1 are without hope and without   
,god in the world1 with an evidence1 ,i 
trust1 convincing to every candid and   
honest enquirer after truth and         
duty4--,and1  #a4 ,the light of nature  
and highest wisdom of mankind1 cannot   
attain to such a clear knowledge of ,god
 as is necessary to salvation4 ,what    
,god is1 and who they are that have true
 conformity to1 and communion with him1 
are questions of the greatest importance
 in ,religion4 ,and1 they are questions 
which have been as little understood1   
and perhaps as much misapprehended1 by  
mankind1 in general1 as almost any which
 have been discussed4 ,though1 as ,st4  
,paul observes1 the invisible things of 
,god be clearly displayed by1 and to be 

understood from the visible ,creation1  
so that those are without excuse1 who   
have not the knowledge of ,god from the 
light of nature alone1 yet the heathen1 
after all their laborious researches1   
have not obtained this knowledge4 ,upon 
a fair trial of human reason1 in matters
 of religion1 under the greatest        
improvements of natural and moral       
philosophy1 the world by wisdom knew not
 ,god4 ,so far from it1 that the most   
learned nations1 and the greatest adepts
 in the sublime mysteries of divinity1  
in the pagan world1 have been so vain in
 their imaginations1 as we are told and 
their foolish hearts were so darkened1  
that they have represented and          
worshipped1 the glorious incorruptible  
,god1 by images made like to corruptible
 man1 and to the meanest and most       
despicable creatures1 in the animal     
kingdom4 ,they have attributed to what  
they worshipped as ,god1 all the        
weaknesses and vices of fallen and      
depraved                                

man--,,pride--,,envy--,,cruelty--,,reven
ge--and1 even1 ,,intemperance1 and      
,,lewdness4  ,not only among the        
heathen1 but even in the most           
enlightened parts of the christian      
world1 there ever have been1 and still  
are1 in many1 very gross                
misapprehensions concerning the divine  
character1 as well as concerning the    
nature of true religion4--,how grossly  
ignorant the most enlightened of the    
heathen were with regard to ,god1 and   
how much they were plunged into strange 
and absurd idolatries and pollutions1 we
 read1 in the following passage of      
inspired truth4 ,professing themselves  
wise1 they became fools1 and exchanged  
the glory of the incorruptible ,god into
 an image made like to corruptible man1 
and birds1 and four-footed beasts and   
creeping things4 ,not only the common   
people1 the vulgar1 but their wisest    
men--their orators1 philosophers1 and   
legislators did this4--,they were even  
worse1 than the vulgar4 ,does this look 

like reason's being a sufficient guide  
in matters of religion1 or man's having 
any principle within him by whatever    
name it may be called1 which is able to 
lead him to the saving knowledge of     
,god8 ,in order to know ,god1 so as to  
be saved1 we must know him as he is2 the
 one only living and true ,god4 ,none   
but he himself can tell us what he is4  
,this he hath most plainly done in his  
holy word4 ,the scriptures1 which were  
spoken and penned by the special        
influence and inspiration of the holy   
,ghost1 declare to us ,,what and ,,who  
,god is4 ,we only know him1 in a saving 
manner1 when we know him1 as glorious in
 holiness1 wonderful in works1 and      
fearful in praises3--as the greatest1   
the wisest and best of all beings2--as a
 sin-hating1 and1 at the same time1     
sin-pardoning ,god2--as infinitely      
gracious and merciful4 ,we must see him 
as infinitely excellent and             
transcendantly glorious1 as infinitely  
amiable and worthy of all possible      

praise and adoration4 ,he is goodness   
and benevolence itself4 ,he is possessed
 of all natural and moral               
perfections4--,and1 ,jesus said1 why    
callest thou me good8 there is none     
good1 but one that is ,god4 ,he is a    
being of impartial1 universal and       
infinite benevolence4 ,reason cannot    
tell us what the true moral character of
 ,god is4--,this revelation alone       
teaches us4 ,and we cannot be happy     
with1 unless we know the true ,god--and 
how he will be worshipped--how he can1  
and will accept of us--how we may live  
to his divine approbation4 ,the light of
 reason cannot lead us into this true   
and saving knowledge of ,god4 ,it is    
above all that reason ever did1 or can  
do4 ,says ,paul to the learned ,athenian
 philosophers and judges--for as ,i     
passed by1 and beheld your devotions1 ,i
 found an ,altar with this inscription  
,,to ,,the ,,unknown ,,god1 him         
therefore whom ye ignorantly worship    
declare ,i unto you4 ,christ1 as the    

great teacher come from ,god1 alone     
gives us the saving knowledge of the    
supreme ,jehovah4 ,whosoever denieth the
 son1 the same hath not the father3 ,all
 things1 says he1 are delivered unto me 
of my father2 and no man knoweth the son
 but the father1 neither knoweth any man
 the father1 save the son1 and he to    
whomsoever the son will reveal him4 ,the
 gospel or christianity alone gives us a
 saving knowledge of the only one living
 and true ,god4--,the divine character  
is to be known only from a divine       
revelation4 ,if it could be discovered  
without a divine revelation1 or by the  
highest efforts of reason--how could a  
divine revelation be absolutely         
necessary8--,the essential glories      
therefore1 and perfections of the ,deity
 cannot be discovered by natural        
reason3--those glories and perfections  
which make him what he is1 or constitute
 his infinite moral amiableness and     
transcendant excellence1 and worthiness 
to receive from all intelligent         

creatures all the services1 which they  
are capable of rendering unto him4 ,he  
is light1 all beauty and glory1 and in  
him is no darkness at all4 ,but the     
human mind is darkened by sin4 ,the     
depravity of the heart brings on        
blindness of mind to the spiritual      
beauty and glory of the divine          
character4--,having the understanding   
darkened1 being alienated from the life 
of ,god1 through the ignorance that is  
in them1 because of the blindness of    
their hearts4 ,what absurd and          
essentially erroneous apprehensions of  
the nature and perfections of the ,god  
of ,israel had the ,syrians1 in the     
following proposal of theirs6 ,and the  
servants of the king of ,syria said unto
 him1 their ,gods1 are the ,gods of the 
hills2 therefore were they stronger than
 we3 but let us fight against them in   
the plain and surely we shall be        
stronger than they4 ,these heathen knew 
as much about the true ,god1 as heathen 
in general4 ,they supposed the ,god of  

,israel was only a local and tutelary   
divinity1 who had taken the people of   
,israel under his peculiar patronage4   
,but the ,jehovah of the ,jews was      
altogether different from any of the    
,idol-gods of the ,gentiles4--,and he   
must1 by his own revelation1 inform us  
of his real character and essential     
moral glories4  #b4 ,our rational powers
 and conscience1 under the highest      
cultivation1 unassisted by a divine     
revelation1 cannot inform us what kind  
of worship and obedience is to be paid  
to the true ,god4 ,one of the disciples 
of ,socrates1 that great light of the   
pagan world1 desired information from   
his ,master concerning some difficulties
 attending prayer2 and above all1       
particular requests made to ,god1 which 
have proved injurious to the petitioners
 when granted4 ,the philosopher owned   
himself utterly unable to satisfy the   
disciple upon this head1 and concludes  
with these remarkable words1 ,we must   
continue in our ignorance1 till it shall

 please ,god to send a person into the  
world to give us full information       
concerning our duty4 ,the light of mere 
reason1 as proved in another part of    
this discourse1 teaches all men1 over   
the whole face of the globe1 provided   
they duly hearkened to it1 and          
cultivated it1 that they ought to honour
 and worship the divine ,being4 ,but it 
cannot tell what sort of homage he will 
accept1 or how we are to worship him4   
,he alone can satisfy us1 on this most  
material point--a point of supreme      
importance4 ,he must tell us1 in what   
way1 we are to pay divine honours to his
 glorious ,majesty4 ,he dwells not in   
temples made with hands1 neither is     
worshipped by men's hands as though he  
needed any thing from us4 ,for he can   
neither be inriched by our services1 nor
 impoverished by the want of            
them4--,with regard to the worship of   
the heathen1 ,st4 ,paul has these       
remarkable words2 ,because that when    
they knew ,god1 they glorified him not  

as ,god1 neither were thankful1 but     
became vain in their imaginations1 and  
their foolish heart was darkened4 ,all  
their rites and forms of worship were   
absurd1 unworthy of the divine nature1  
and disgraceful to ours4 ,it may be     
proper here1 to mention some striking   
instances of strange and cruel methods  
of worship1 as a specimen of man's      
natural ignorance of the right way of   
honouring and serving ,god4 ,the ,idol  
,baal1 in scripture mentioned so often1 
was worshipped by acts of cruelty1 which
 the sottish worshippers inflicted upon 
themselves4 ,so desirous of ease are    
mankind1 and so averse to pain that we  
should rationally conclude1 that no     
methods of tormenting themselves could  
be introduced into their religious      
worship of their ,idols4 ,but the       
deluded ,idolaters1 in paying their     
homage to ,baal1 cut and wounded their  
own flesh--gashed and mangled themselves
 to please their ,idol4 ,and they cried 
aloud1 and cut themselves1 ,,after      

,,their ,,manner1 with knives and       
lancets till the blood gushed out upon  
them4--,the ,idol ,moloch was worshipped
 by acts of the strangest and most      
unnatural cruelty4--,parents sacrificed 
their children to this ,idol2 and1 it   
has been very common for parents to     
appease the anger of their fancied      
,gods1 by sacrificing their tender      
offspring4--,how contrary to reason--to 
nature6 ,the image of ,moloch was made  
of brass1 in a hideous shape1 and het   
red hot2 and the devoted victim--the    
innocent child was brought by its own   
parents1 and thrown naked into this     
burning brass1 and burnt to death1--and 
no regard paid to its piteous cries4    
,the ,carthaginians were wont1 as we are
 told in history1 to sacrifice their    
children1 when public calamities visited
 their state1 to placate the resentments
 of their gods4 ,and1 their custom was  
to select1 out of all1 the fairest and  
most promising--such as were best       
beloved1 and to offer them up in        

sacrifice3 to give up the fruit of the  
body for the sin of the soul4 ,many     
nations have1 and do to this day1       
worship their ,idols1 by acts of extreme
 cruelty--by consuming themselves in the
 fire4 ,modes of worship have been      
adopted1 which are contrary to all the  
tender affections of human nature4 ,and1
 no nation1 people1 or tribe ever yet   
could be found1 in all the world1 by    
voyages or travels1 that ever had any   
rational or decent rites of worship1    
where the gospel never shined1 whether  
in ,europe1 ,asia1 ,africa or ,america4 
,the most civilized and learned heathen 
nations were as absurd--as              
extravagant--as ridiculous1 in their    
idolatries1 as the rude and savage4 ,and
 it is confidently affirmed by some     
modern travellers1 that many tribes of  
men1 in the interior parts of extensive 
countries1 have no word in their        
language1 for either a ,god1 or any     
worship4 ,whether this be so or not1 we 
cannot absolutely determine3--it rests  

upon the credibility of the reporters4  
,what can1 therefore1 be more contrary  
to fact1 than to pretend that man has   
any principle in himself1 which can be a
 safe guide in matters of ,religion8    
,,discourse ,,ii4  ----------  ,that man
 has no principle within himself1 by    
whatever name it may be called1 which is
 adequate to all the purposes of his    
salvation1 or a sufficient guide in     
matters of faith and practice4          
,,ephesians ii4 #ab4  ,that at that time
 ye were without ,christ1 being aliens  
from the ,commonwealth of ,israel1 and  
strangers from the ,covenants of        
promise1 having no hope1 and without    
,god in the world4  ,the true character 
and state of mankind before savingly    
interested in the gospel are not        
generally acknowledged1 or believed1 in 
the world1 to this day4 ,many thousand  
years have they had1 to find out their  
own state and ,character in respect to  
their ,maker and things of a moral and  
religious nature2 and they are now1 as  

much as ever1 divided in opinion1 and   
are as far from an union of sentiment1  
on so important1 and one would imagine1 
plain a point4 ,an impartial inspection 
into the human heart and extensive view 
of the history of the world and moral   
things1 we should conceive1 would bring 
them all to one and the same conclusion1
 and to an exact uniformity of opinion  
concerning the state and character of   
mankind4  ,whether man be fallen or not1
 is now1 in reality1 the dispute4 ,such 
as reject with scorn1 all idea of a     
revealed ,religion as an impossibility  
in its own nature1 7and some are absurd 
enough to reject it on this ground7     
affirm that the light of reason is      
entirely sufficient for all the purposes
 of discovering to us1 the whole of our 
duty as rational creatures and to ensure
 infallibly our happiness here and      
hereafter2 if there be an hereafter4    
,these say that we are now just as we   
always were3 that man never fell or     
apostatized from his ,maker2 of course1 

that he is under no worse circumstances1
 nor labours under any evils1 under     
which he did not labour when he came    
forth from the hands of creative wisdom1
 goodness1 and power4 ,and1 therefore1  
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 nature4 
,the consequence is1 that a divine      
revelation is wholly unnecessary4 ,if   
wholly unnecessary1 we may be certain1  
that a wise and good ,being1 who        
perfectly knows all things1 would not   
vouchsafe to give one4--,for he does    
nothing in vain4--  ,others1 who admit a
 divine ,revelation1 believe that man is
 not so fallen from ,god1 but that he   
has a degree1 though small1 of real     
moral goodness or holiness1 which being 
duly nourished and attended to1 will    
issue in life eternal4 ,but the         
,apostle1 in the words now read1 says   
that all men are1 before the ,gospel be 
preached unto and embraced by them1     

without hope and without ,god in the    
world4--,and1 what was intended1 in     
discoursing upon those words1 was to    
prove that mankind1 merely1 by their own
 reason and wisdom1 cannot attain to a  
saving knowledge of ,god1 or1 in        
themselves1 are in a helpless and       
hopeless state--,two things were        
proposed to be largely considered1  ,i4 
,how far the light of reason1           
unassisted1 can go in the things of a   
religious and moral nature4--  ,,ii4    
,and1 to point out its insufficiency1 in
 these respects1 which are not only very
 important1 but altogether              
necessary4----  ,the first of these has 
already been discussed4--,and we        
entered1 in the preceding discourse1    
upon the second--and illustrated the    
insufficiency of the mere light of      
reason4--#ast4 ,in regard to the        
essential glories and excellencies of   
the divine nature and character--and    
#bnd4 in regard to the right way of     
worshipping and serving ,god4  ,we now  

pass--to observe----  #c4 ,the light of 
mere reason1 or conscience of mankind is
 wholly insufficient to discover to us  
whether ,god will accept of us1 at all2 
and if he will1 upon what terms4 ,it can
 tell us that he is the ,maker of all   
things1 the ,preserver of all things1   
the governor of all things2 but can give
 us no instruction upon what terms he   
will receive us into his favour and     
friendship1 or whether he will do it1 at
 all4 ,when we ponder deep on moral and 
religious subjects1 we cannot be but    
conscious of many imperfections and     
,sins4 ,we feel that there is a power on
 high whom we have offended4 ,we dread  
his anger4 ,when another world is       
seriously contemplated1 we dare not     
appear in it without some firm hope4 ,an
 invisible ,god--an incensed ,judge is  
an alarming thought4 ,the anxious       
enquiry is wherewith shall we come      
before him--and bow ourselves before a  
holy and pure ,god8 ,mere reason cannot 
satisfy the enquiry4 ,it knows not how  

we may come before him1 or with what    
sacrifices he will be pleased4 ,being   
truly humbled and deeply grieved for our
 offences seems the most natural way of 
hoping for pardon and acceptance4 ,but1 
whether a holy and righteous sovereign1 
on our repentance1 can forgive us       
consistently with his glories1 or the   
safety of his ,universe1 reason cannot  
inform us4 ,to cast ourselves upon his  
infinite clemency is what reason would  
advise4 ,but1 whether this would be safe
 or not1 is a grand uncertainty4        
,without a revelation1 therefore1 we do 
not know whether we may be pardoned--or 
if we may1 how it may be consistently   
done2 or how we may be recovered from   
the evils1 which all men feel1 and of   
which the world is full4 ,reason can see
 the disease1 under which all men       
labour1 but can prescribe no method of  
cure4 ,all the wise men of the heathen  
world for thousands of years together1  
have tried to discover a method of      
escape from the evils1 which all felt1  

and of which they justly complained4    
,but all in vain4--,an infinitely wise  
,god gave human nature a fair trial--all
 advantages--and time long enough to    
satisfy all reasonable men1 how far it  
could go4 ,look round the world1 at this
 day1 and what success has boasted and  
almost idolized reason had in things of 
a moral and religious concern1 among    
pagan nations8--,look back on past ages1
 and where alas6 is the man--or the body
 of men that have found reason a        
sufficient guide8 ,even1 in the         
countries blessed with the ,gospel1 what
 delusion1 what ,error1 what            
superstition6--,without a divine        
,revelation all is darkness1 in a moral 
view3--all is helpless and              
hopeless3--there is no pardon3--there is
 no salvation4 ,reason could never show 
one sin forgiven or lead a step beyond  
the grave--or have any idea of the      
resurrection of the body4  ,all mankind 
are1 therefore1 in themselves1 without  
hope and without ,god in the world4     

,under all the pressures of adversity1  
or dismal pains and calamities of life1 
separate from revealed ,religion1 there 
is no relief for them4 ,all would be    
darkness1--mystery--and despair4 ,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 at1 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
 whole4  #d4 ,the reason and conscience 
of mankind do not clearly discover a    
future state1 nor place before them     
rewards and motives sufficiently strong 
and powerful to induce them1 amid the   
attractions1 temptations and vanities of
 this world1 to act with a wise         
reference to another4  ,conscience is   
,god's monitor1 reprover or counsellor  
within the soul4 ,in many important     
cases1 it dictates what ought to be     
done1 and what ought not to be done in  
regards to our behaviour towards our    

fellow men1 and towards ourselves as    
connected in society4 ,it shows us      
plainly what moral ties1 in a multitude 
of instances1 which cannot now be       
enumerated1 bind us4 ,when we do wrong1 
it punishes us by severe remonstrances  
and upbraidings4 ,when we do well1 it   
testifies in our behalf1 and administers
 rich consolation by self-approving     
reflections4 ,it1 consequently1 serves  
as a natural law to all men4 ,it is the 
,deity's law written or imprinted on all
 minds4 ,from its present severe        
reproofs for vicious1 and pleasing joys1
 for virtuous and upright conduct1 we   
may gather1 fairly1 that there will be a
 future reckoning--a day of judgment--a 
world to come--a place to remunerate the
 just1 and to inflict punishments on the
 incorrigible4 ,at least1 we may        
conclude all this to be highly probable4
 ,conscience1 then1 points us to a      
future state as a probability4          
,accordingly the most1 though not all of
 heathen nations and tribes have had    

some faint and confused idea of another 
life after death4 ,some wavering belief 
of it4 ,they conjectured that there     
might be1 or would be a future          
existence4 ,the rational and sober      
livers among them hoped there would be  
another life4 ,but no nation1 not       
favoured with revealed light1 ever      
entertained any tolerably consistent or 
rational notions of it1 either of the   
rewards to be conferred upon the good1  
or the evils to be endured by the       
wicked4--,with their ,poets and ,orators
 all was fable and fiction4 ,they       
described1 with much ornament of        
language1 their ,,elysian ,,fields--and 
represented1 in a terrifying manner1    
their ,,furies4--  ,few1 indeed1 if any1
 had a just idea that one holy1         
righteous and good ,being made and      
presided over the whole universe4 ,some 
have doubted whether ever one of the    
heathen philosophers really believed1   
unless he had seen the ,old or ,new     
,testament1 the unity of the ,godhead4  

,socrates is represented by some as     
dying a ,martyr to this belief--but1 in 
his last moments1 he ordered sacrifice  
to be offered to the idol-gods of his   
country--thereby giving his dying       
testimony to polytheism4 ,however this  
may be1 it is certain to a demonstration
 that the heathen have universally been 
polytheists or have admitted a plurality
 of ,gods4 ,they had their great and    
their household or domestic             
divinities--their terrestrial and       
celestial divinities1 more than thirty  
thousand in all4 ,almost every thing in 
nature1 as well as the sun1 moon and    
stars1 was worshipped--such as groves of
 trees1 fountains of water1 rivers1     
various plants and insects4 ,as         
concerning1 therefore the eating of     
those things that are offered in        
sacrifices to ,idols1 we know that an   
,idol is nothing in the world1 and that 
there is none other ,god but one4 ,for  
though there be that are called ,gods   
whether in heaven or in earth 7as there 

be ,gods many and ,lords many7 but to us
 there is but one ,god the father of    
whom are all things and we by him4  ,the
 right way to know what reason can do1  
in things moral and religious1 is to see
 what it actually hath done1 in past    
ages1 among the most learned and        
polished nations4 ,they had great       
men--learned                            
men--philosophers--poets--statesmen--and
 orators3 especially the ,romans and    
,greeks4 ,they were opulent1 and had    
many schools of wise men4 ,these        
cultivated science1 and spared no pains 
in their researches1 to discover truth4 
,they did all that reason could do1 when
 learning is most liberally encouraged  
and happily flourishes1 as to a         
discovery of a future world--and what   
rewards await the virtuous1 and what    
punishments will be the portion of the  
wicked4 ,after all1 their notions were  
ridiculous1 childish1 self-repugnant1   
and contradictory4  ,it is true1 they   
had some judicious1 weighty1 moral1     

sayings2 for in this argument1 ,i would 
allow them as much as can be allowed    
them1 consistently with fact4 ,but no   
system of heathen morals proposed any   
thing1 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 immortality4        
,reason1 consequently1 doth not1        
properly speaking1 look into another    
world4 ,it merely conjectures about     
it4--,the ,gospel1 or a divine          
revelation only fully discloses an      
,eternity to man4--,it lays before him  
,immortality3 an ,immortality of        
blessedness1 when life is no more1 if it
 have been improved in a pious and      
virtuous manner4--,it denounces on the  
wicked everlasting misery4 ,but is now  
made manifest by the appearing of our   
,saviour ,jesus ,christ1 who hath       
abolished death1 and hath brought life  
and immortality to light through the    
,gospel4-----,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        
,virtue4 ,by the ,gospel1 therefore1 we 
have hope1 pleasing enrapturing hope--we
 have light1 like the glorious luminary 
of the sky in his meridian altitude--we 
have life1 spiritual and divine--we have
 the saving knowledge of ,god--we have a
 fulness of felicity opened before us1  
and promised to us1 upon our repentance1
 faith1 and new obedience4  #e4 ,reason 
and conscience are unable to renew and  
change our hard hearts1 or to give us a 
true and real light of the excellency of
 spiritual and divine things4 ,to subdue
 the obduracy of the heart1 to slay the 
enmity there is in us against the law1  
character1 and perfections of ,god1 is  
beyond all that reason and conscience   
can effect4 ,the powers of reason can   
tell us of our dark1 blinded corrupt    
state4 ,men of science and liberal      

enquiry1 in all ages1 and among all     
people1 have seen1 confessed1 and       
bewailed the imperfections and          
frailties1 the infirmities and exceeding
 depravation of human nature2 like a    
magnificent pile of buildings in        
ruin--or a fertile and luxuriant soil   
overrun with noxious plants4 ,it was    
impossible for candid and inquisitive   
men among heathen tribes not to have    
discovered the perverseness and vices of
 human nature1 in general1 they are so  
plain2 though they called some things   
,virtues which were not--and some things
 ,vices which were not4 ,but reason     
never could suggest1 or give a hint of  
any plan of restoration to a right      
temper or a holy and innocent condition4
 ,there is nothing--no principle in     
man--no light--or quality that can      
sanctify1 purify1 and regenerate the    
soul4 ,but an inward renovation is      
absolutely necessary to moral happiness1
 to become like ,god1 to be either      
conformed to his perfections1 or fitted 

to enjoy his presence in heaven4 ,the   
wisest and best heathen confessed it was
 not in man to heal the moral disorders 
of his nature1 or to rectify the temper1
 so great was its obliquity2 and        
affirmed that a superior power was      
needed to effect this1 and to make us   
meet to enjoy forever the favour and    
friendship of the ,creator of the       
,universe4 ,they felt that a revelation 
was necessary to lead and direct men how
 to live1 so as to be hereafter blessed1
 and never once thought of disputing the
 possibility of such a thing4 ,and      
nothing1 in that ,revelation which we   
enjoy1 is plainer than the doctrine of  
efficacious grace1 or more insisted upon
 than the need of a divine power to     
sanctify1 purify1 and change our        
disordered and depraved nature4 ,divine 
influence is essentially requisite1 to  
renew us and to implant within the soul 
the principle of holiness4 ,because the 
carnal mind is enmity against ,god3 for 
it is not subject to the law of ,god1   

neither indeed can be4--,but the natural
 man receiveth not the things of the    
spirit of ,god3 for they are foolishness
 unto him2 neither can he know them for 
they are spiritually discerned4--,no man
 can come unto me1 except the father1   
which hath sent me1 draw him2 and ,i    
will raise him up at the last day4--,not
 that we are of ourselves sufficient to 
think any thing as of ourselves1 but our
 sufficiency is of ,god4--,paul may     
plant and ,apollos water1 but it is ,god
 that giveth the increase4--,yea they   
have chosen their own ways1 and their   
soul delighteth in their abominations4  
,men do not chuse piety and virtue from 
any principle within themselves4 ,they  
chuse their own evil practices which    
lead to ruin4 ,they actually hate ,god  
and holiness1 truth and religion1 or    
their conduct would not be such as we   
see it is1 when we carefully examine it4
 ,they are not willing to be1 and to do1
 as they ought4 ,they will not1 though  
urged by the weight of the most powerful

 arguments and all the ardor of         
importunity1 live up to the light which 
they have2 or wisely and diligently     
improve the talents with which they are 
entrusted4 ,they hide1 like the slothful
 servant1 their talent in a napkin4     
,they have no disposition to improve it4
 ,they resemble the prodigal son1 in the
 parable1 wasting their substance in    
riotous living4 ,all men have a         
propensity to wander from the truth4    
,they do not1 and never did1 duly and   
faithfully1 improve the light of reason1
 or those notices of ,god--of virtue--of
 the moral law which they had1 or now   
have4 ,all1 of course1 who shall finally
 perish1 will be self-condemned4 ,they  
will never have it in their power to say
 that their ,maker has been1 either     
unjust or hard with them2 or to reply as
 the slothful servant did1 ,lord ,i know
 thee that thou art an hard man1 reaping
 where thou hast not sown1 and gathering
 where thou hast not strawed4 ,and ,i   
was afraid1 and went and hid thy talent 

in the earth2 lo6 there thou hast that  
is thine4  ,in the sixth and last place1
 reason and conscience are insufficient 
to give us a full and complete system of
 morality1 or moral truths4 ,let the    
system of morality taught and believed  
by the best and wisest of heathen       
nations1 be candidly examined and       
critically inspected1 and it will appear
 a maimed and imperfect1 a broken and   
defective system4 ,they had endless     
contentions about what they termed the  
,,chief ,,good1 that is1 the real duty  
and happiness of man4 ,one of their most
 eminent moralists reckons up more than 
one hundred different and contradictory 
opinions on this subject4 ,some placed  
it in self-indulgence3 some in          
riches--some in insensibility--and all  
in that which never can render us       
blessed1 and in which it can never be   
found4--,had any one leisure1 and could 
summon up a sufficient stock of patience
 to collect from all the heathen writers
 on moral subjects1 their various and   

self-contradictory rules of moral       
living1 we should see how utterly unable
 mere reason is to form a complete      
system of moral virtue4  ,it would be   
great injustice to the subject before   
us1 not to remark here1 that some of the
 greatest moralists among the ,greeks   
and ,romans1 had seen the writings of   
,moses1 or the ,new-,testament1 and had 
gleaned from them1 a great proportion of
 the moral lessons which they delivered4
 ,many of them1 which is indeed much to 
their honour1 travelled into the famous 
countries of ,asia1 where mankind were  
first planted by the adorable ,creator1 
and where communications from the       
,almighty were first made to man1 and   
they returned home to their own         
countries1 enriched with the learning of
 others4 ,but with all these advantages 
none of them1 ,socrates1 ,plato1 or     
,seneca1 who were universally known to  
be most renowned for moral sayings1     
formed any thing like a full and perfect
 system4 ,they leave out many important 

virtues4 ,they admit many odious and    
horrible vices2 such as self-murder1    
cruelty1 incest1 and revenge4--,and they
 place all the virtues on a wrong       
foundation1 and persuade to the practice
 of them from improper and weak1 or     
sinister and wicked motives4 ,even the  
celebrated ,cato1 who gave forth many   
moral maxims--who was called honest1    
just1 inflexible in integrity--who was  
said by his contemporaries to be        
possessed of a stern virtue1 put an end 
to his own life1 because he could not   
bear to be a witness of the corruption  
and degeneracy of the age1 in which he  
lived4--,few crimes perpetrated by man  
can be more heinous than self-murder4   
,there is something terrifying in the   
extreme to think of ushering ourselves1 
uncalled1 unbidden into the presence of 
the ,deity and into the invisible world4
 ,many nations now in the world where   
the ,gospel was never known or christian
 doctrines propagated1 have no idea at  
all of the ,creator of the universe1 or 

immortality of the soul1 or pious       
duties1 or fear of1 or love to          
,god4--,the heathen tribes of this      
,land1 as those tell us who have had the
 best opportunities of information1     
where no ,european has disseminated any 
seeds of religious belief1 have no idea 
who made them--or who made the world--or
 of duty to ,god4 ,in the interior parts
 of ,africa1 a late traveller there1    
asserts1 that various tribes1 visited by
 him1 as far as he could learn1 had no  
idea at all of any ,god or religion1 or 
even words to express any worship to be 
paid to any power above them4 ,but admit
 this to be a mistake1 still truth      
compels us to believe them extremely    
ignorant on moral and religious         
subjects4 ,they have however as bright  
faculties and powers of mind as the     
nations who have the ,gospel4 ,the      
immense difference is to be ascribed    
principally to that very ,christianity1 
which is1 alas6 so much neglected by    
us4--  ,if we would know what light     

there is in man--what light all men     
have--or what help all need1 we must see
 what nations1 which never enjoyed any  
divine ,revelation1 have                
known--done--and believed as to ,god1   
,piety1 and ,morality4 ,superficial     
reasoners1 men who indeed pretend to    
reason and philosophy--and reject the   
,gospel1 and tell us of the sufficiency 
of nature's light--of reason and        
conscience--or any other principle1     
lose1 and bewilder themselves by not    
fairly looking into the history of the  
heathen nations and their moral         
writings1 and seeing what their ideas1  
notions1 and improvements have been1 and
 still are4 ,their history1 in truth1 is
 but one continued narrative of         
ignorance--idolatry--vices--unnatural   
lusts--wars--bloodshed--barbarity--and  
misery2 and their moral writings1 so far
 as they have reached our times1 contain
 no just or full system of morality at  
all4 ,if a man were to conform himself  
to the whole of their rules of moral    

living1 and understood them all1 his    
life would be a scene of inconsistence  
and error1 vice and folly2 and his end  
self-murder4 ,our modern scepticks1 it  
must be carefully remembered1 collect   
all their ideas of morality and of ,god1
 if any just ones they have1 and so far 
as any of their ideas be just1 from that
 very ,religion which they reject4 ,they
 are1 therefore1 like a wayward and     
perverse ,child that disowns its parent1
 merely because he wishes him to be good
 and happy--to be and do right2 and     
takes the indispensably necessary       
measures for this purpose4--,and if1    
among the haters of ,religion1 any be   
found at this day who have adopted the  
,atheists ,creed1 under the splendid    
name of philosophy--it is a most        
striking proof of what is the subject of
 this discourse4--,upon the whole1 we   
may come to this conclusion1 that all   
the conduct of man1 since the day he was
 expelled from the earthly paradise for 
his ,apostacy1 proves clearly1 even to a

 demonstration1 that there is no light  
in him1 or guide to duty and happiness1 
which may be depended upon--or which is 
safe for him to trust to--or sufficient 
to lead him to ,,god and ,,glory4       
,without ,christ and the ,gospel1 all is
 darkness--confusion1 and despair4      
,there is no hope1 no help1 no          
salvation1 no true system even of       
morality1 if we deny a ,saviour and his 
,gospel4 ,see what the pagan world is   
from the holy ,apostle ,paul4 ,he will  
tell you the truth4 ,he will not deceive
 you by misrepresentation4--,but how can
 ,i read6 ,how can you hear without     
confusion6--,i shudder at their awful   
and horrible vices1 and utter           
depravation of heart1 and morals4       
,professing themselves wise1 they became
 fools4 ,and changed the glory of the   
incorruptible ,god into an image made   
like to corruptible man1 and to birds1  
and fourfooted beasts1 and creeping     
things4 ,wherefore ,god also gave them  
up to uncleanness1 through the lusts of 

their own hearts1 to dishonour their own
 bodies with themselves4 ,who changed   
the truth of ,god into a lie1 and       
worshipped and served the creature more 
than the ,creator1 who is blessed       
forever1 amen4 ,for this cause ,god gave
 them up to vile affections3 for even   
their women did change the natural use  
into that which is against nature4 ,and 
likewise also the men1 leaving the      
natural use of the woman1 burned in     
their lusts one towards another1 men    
with men1 working that which is         
unseemly1 and receiving in themselves   
that recompence of their error which was
 meet1 and even as they did not like to 
retain ,god in their knowledge1 ,god    
gave them over to a reprobate mind1 to  
do those things which are not           
convenient--being filled with all       
unrighteousness1 fornication1           
wickedness1 covetousness1 maliciousness1
 full of envy1 murder1 debate1 deceit1  
malignity1 whisperers1 backbiters1      
haters of ,god1 despiteful1 proud1      

boasters1 inventors of evil things1     
disobedient to parents1 without         
understanding1 covenant breakers1       
without natural affection1 implacable1  
unmerciful4--,here is a true account of 
the polished heathen of the antient     
,roman ,empire3 of their philosophers as
 well as of the vulgar4 ,more ignorant  
and ,savage nations and tribes are1 if  
possible1 still more vile4--,what1 then1
 is human nature8 ,what is man's true   
state or character before renewed by    
divine grace8--,what6 is he as holy and 
innocent as ,adam was when he was first 
formed8 ,is he1 in his mind1 fair and   
unspotted1 as a clean sheet of          
paper8--,has he a light in himself      
sufficient to all the ends of spiritual 
life on earth1 and eternal life in      
heaven6 ,see what mankind are without   
the ,gospel1--,aliens from the          
commonwealth of ,israel1 strangers from 
the covenants of promise1 having ho     
hope1 and without ,god in the world4  ,i
 think it proper1 here1 to subjoin a few

 passages of ,scripture1 out of many1   
which declare that mankind are corrupted
 and depraved--or that they have no     
principle within them1 sufficient to    
enable them to attain to eternal life   
without the powerful operations of      
divine grace4--,how full to this purpose
 are those words 7,gen4 vi4 #e74 ,and   
,god saw that the wickedness of man was 
great in the earth1 and that every      
imagination of the thoughts of his heart
 is evil from his youth4--,the ,psalmist
 ,david fully testifies what man is when
 he puts himself forward as an example4 
,who can understand his errors8 cleanse 
thou me from secret faults4--,behold ,i 
was shapen in iniquity1 and in sin did  
my ,mother conceive me4--,the prophet   
,jeremiah speaks of man's depraved state
 in very strong terms4--,the heart is   
deceitful above all things1 and         
desperately wicked1 who can know it8 ,it
 follows1 ,i the ,lord search the heart1
 to give to every man according to his  
works4 ,if the heart be deceitful above 

all things1 and desperately wicked1 is  
it1 at the same time possessed of any   
degree of a holy principle--or has it   
any light to guide it to heaven1 or to  
be a sufficient directory in matters of 
faith and practice8--,how the ,apostle  
,paul viewed man as he is in himself1   
appears from the long quotation above   
made from him1 and also from the        
following words--,what then are we      
better than they8 no1 in no wise1 for we
 have before proved both ,jews and      
,gentiles1 that they are all under sin4 
,as it is written1 there is none        
righteous1 no not one4--,and again1 ,now
 we know that what things soever the law
 saith3 it saith to them who are under  
the law1 that every mouth may be        
stopped1 and all the world may become   
guilty before ,god--for all have sinned 
and come short of the glory of ,god4    
,the same inspired teacher leads the    
mind to the source of all1 the sin of   
the first man1 who stood as a public    
head for all his posterity4 ,wherefore  

as by one man sin entered into the      
world1 and death by sin3 and so death   
passed upon all men1 for that all have  
sinned4--,again1 you hath he quickened1 
who were dead in trespasses and         
sins4--,our blessed ,lord himself says1 
he came to seek and save that which was 
lost4 ,if we be not lost we need no     
,saviour1 or atonement1 or help4--,it   
appears1 then1 with an evidence         
exceedingly strong1 that all have sinned
 and come short of the glory of         
,god--and that man1 in a natural state1 
is wretched1 and miserable1 and poor1   
and blind1 and naked4 ,he has no        
principle in himself1 by whatever name  
it may be called1 which can1 being duly 
exercised1 form him for the service of  
,god on earth1 or his immediate presence
 in heaven4  ,what remains is to add a  
few reflections by way of improvement4  
#a4 ,and what hath been said teacheth us
 the importance of realizing the misery 
and ruin of the condition of all men1 as
 they are born into the world4 ,a want  

of belief1 or due sense of this1 leads  
to a denial of the ,gospel--to a        
rejection of the propitiatory sacrifice 
of the ,redeemer--to almost every heresy
 and error4 ,men cannot bear to admit so
 mortifying a truth as that of their    
ruined and fallen1 guilty and miserable 
state4 ,pride rises up1 and repudiates  
the unpleasing doctrine4 ,one says we   
are not depraved3 another affirms which 
indeed is the same thing1 that we have a
 light of our own adequate to all the   
purposes of our salvation3--a third     
contends that there is a portion of real
 saving grace in every human heart4 ,all
 these1 in effect1 disown the scripture 
doctrine of the text1 the utterly ruined
 and perishing condition of man in      
himself4 ,the truth endeavoured to be   
established in the above discourses1 is 
that the light of reason or highest     
wisdom of mankind is insufficient to    
teach us the true and saving knowledge  
of ,god4 ,it is of the utmost moment to 
realize this4 ,the world by wisdom knew 

not ,god4--,where there is no vision the
 people perish3 but he that keepeth the 
law happy is he4--,to open their eyes1  
is the design of the ,gospel1 and to    
turn them from darkness to light1 and   
from the power of ,satan unto ,god1 that
 they may receive forgiveness of sin1   
and inheritance among them that are     
sanctified by faith in me4 ,understand  
ye brutish among the people6 and ye     
fools when will ye be wise8 ,he that    
planted the ear shall he not hear8 ,he  
that formed the eye1 shall he not see8  
he that chastiseth the heathen1 shall he
 not correct8 he that teachest          
knowledge1 shall he not know8 ,the ,lord
 knoweth the thoughts of man that they  
are vanity4--,i know you1 says our      
,saviour1 that the love of ,god is not  
in you4--,can any one who seriously     
believes the scriptures1 hold that man  
has any principle1 let it be termed how 
it may1 that can be adequate to all the 
end of spiritual life here1 and eternal 
life hereafter8--,that there is in fact 

no saving knowledge of ,god out of      
,christ1 is plain from ,acts iv4        
#ab4--,neither is there salvation in any
 other3 for there is none other name    
under heaven given among men1 whereby we
 must be saved4 ,he that hath not the   
son1 hath not the father4 ,deny ,christ 
and reject his ,gospel1 and you reject  
life4 ,misery is1 then1 inevitable4 ,you
 must realize that you are1 in          
yourselves1 lost and guilty1--wretched  
and undone1--hopeless and perishing4    
#b4 ,we infer from the foregoing subject
 the infinite grace and condescension of
 the ,deity in making a revelation of   
his will1 and of the way of salvation to
 mankind4 ,he was under no obligation to
 do it4 ,it would not have been either  
cruel1 or hard1 or unrighteous in him1  
to have withheld all pity from them1 and
 to have let them die in their sins4    
,most justly might a holy and sovereign 
,god have given them all over to the    
fatal effects of their own folly4 ,it is
 no injustice or partiality in him to   

take one and leave another1 because he  
is not obliged to have mercy on any one4
 ,if he reveal his will to any nation or
 people3 or if he sanctify1 pardon and  
save one individual1 it is all of free  
grace4 ,all the glory is his1 when he   
sheweth mercy3 all the shame and guilt  
of sin1 if we die in our iniquities1 are
 ours4--,blessed is the people that know
 the joyful sound3 they will walk1 ,o   
,lord1 in the light of thy countenance4 
,if the great ,lord of heaven and earth 
give his ,gospel to one nation and not  
to another3--or if he pardon1 renew and 
save one individual and not another3 if 
he bestow upon one ten1 upon another    
five1 upon another one talent only3 if  
he impart to one a disposition to       
improve1 by his power and spirit1 and   
not to another--does he do any          
wrong8--,may he not do what he will with
 his own8 ,who can find fault8 ,if all  
have forfeited every claim to mercy1 who
 can complain of either cruelty or      
injustice on the part of heaven1 if it  

be withheld8 ,where shall the vile      
monster1 the impious wretch be found who
 will rise up and impeach the holiness1 
wisdom and benevolence of ,god1 because 
he is a sovereign8--,let such if any    
there be come forward and make good     
their charge1 for their controversy is  
with the ,almighty4 ,by him we are told 
that we are vile1 guilty1 perishing1 and
 ill-deserving sinners1 that there is no
 principle in us1 while unrenewed1 that 
is sufficient1 duly cultivated1 to our  
salvation4 ,such as affirm that there   
is1 must dispute it out1 with him whose 
is the ,universe1 whose is the power and
 glory4 ,that he should condescend to   
reveal his will to us--to open a plan of
 life1 of restoration to his favour1 and
 to holiness1 and happiness1 is         
admirable grace1 is such a display of   
compassion as may well excite within us1
 every grateful sentiment4  #c4 ,we1    
therefore1 further infer from the       
foregoing subject1 the duty of gratitude
 that we enjoy the light and advantages 

of a divine ,revelation4 ,this light is 
rich and glorious3 those advantages are 
many and precious4 ,how affecting is the
 idea of the perishing state of         
man6--,how is the gold become dim and   
the most fine gold changed6--,who but   
must weep over the situation of the     
heathen1 that are without hope and      
without ,god in the world3--who are in  
darkness3--who are worshipping dumb     
,idols3 who are bowing down to stocks   
and stones3--who have ,gods many and    
lords many3 who believe in polytheism1  
and have changed the truth of ,god into 
a lie3--who pay honours divine to the   
sun1 moon and stars4--,they do not know 
that there is but one ,god--or how to   
serve him1 or that he can1 and will     
pardon them4 ,to them all is darkness   
and mystery4 ,no ray of revealed light  
reaches them1 and they have no rational 
view of moral and divine things4----,who
 made us to differ8 ,who ordered our    
birth and education in a land of ,gospel
 light and liberty--a land of civil and 

religious freedom1 while such an handful
 only of the human race either know or  
enjoy the rights of man8--,we know or   
may know1 duly using our reason and the 
light of the ,gospel1 the way of truth4 
,we know that there is but one ,god1 one
 ,mediator1 one salvation1 one way to   
life eternal4--,happy are ye in knowing 
the ,gospel of the grace of ,god--in    
having the holy scriptures in a language
 which you understand6 ,happy are ye in 
having the privilege of public          
worship6--,he showeth his word unto     
,jacob1 his statues and his judgments   
unto ,israel3 he hath not dealt so with 
any nation3 and as for his judgments    
they have not known them4 ,praise ye the
 ,lord4--,at that time ,jesus answered  
and said1 ,i thank thee ,o father1 ,lord
 of heaven and earth1 because thou hast 
hid these things from the wise and      
prudent1 and hath revealed them unto    
babes4--,why art thou1 ,o ,america1 so  
highly exalted--so eminently            
distinguished by all the light and      

privileges of the ,gospel1 and civil    
freedom6--,how unnatural1 how barbarous 
any of thy citizens1 if they despise    
these3--if they exert any power to take 
from thee1 thy glory--thy beauty--thy   
praise1 the ,gospel of the grace of     
,god3 or to oppose or corrupt it2 or if 
they refuse to be thankful for it6--,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 ,,light1
 ,,privileges1 and ,,ordinances of the  
christian religion3--delightful1        
pleasing1 divine ,religion1 pure and    
undefiled6--,may all our hearts welcome 
thee to our choice--and1 then1 we are   
happy4 ,thou art the glory of any land1 
the guide of the youth1 the support of  
age1 the solace of all thy              
friends6----,happy is that people whose 
,god is the ,lord6  #d4 ,we infer from  
this subject1 the absolute need of the  
divine teachings in order to be saved4  

,we are not of ourselves sufficient to  
change our own corrupt hearts4 ,paul may
 plant and ,apollos water1 but it is    
,god who giveth the increase4 ,means are
 to be employed--divine grace is to be  
sought importunately and                
perseveringly--the ministrations of the 
,gospel are to be attended upon         
diligently1 carefully1 and heedfully4   
,but the power of ,god must call and    
quicken1 sanctify and save the soul4    
,listen not then1 for a moment1 to such 
as tell you1 that you have a treasure in
 yourselves1 if you will attend to it1  
in a proper manner1 which is sufficient 
to all the ends of a holy life1 and     
future blessedness4--,such only deceive 
themselves4 ,they do but dream in       
,religion4 ,they are sadly ignorant of  
the first principles of the ,oracles of 
,god4--  ,in the fifth and last place1  
we infer from this subject the          
obligation upon us to improve faithfully
 the light and advantages of a divine   
,revelation4 ,we are particularly       

distinguished on account of our         
religious privileges4 ,we enjoy the     
benefit of the outward ministrations of 
the sanctuary4 ,gospel truths1 and      
ordinances are dispensed to us4 ,the    
doors of ,god's house are always open to
 us4 ,we have the holy ,sabbath4 ,on the
 part of ,god1 what could have been done
 more for his ,vineyard than has been   
done8 ,now all these advantages we are  
to improve1 with faithfulness and       
diligence4 ,let us never disesteem them1
 let others say or do what they may1 or 
speak ever so hard things of the        
,gospel1 or its institutions4 ,profane  
and irreligious men will scoff at all   
serious piety4 ,let us never be seduced 
by the artifices of such1 as lie in wait
 to deceive2 or be ashamed of the       
,gospel of the ,son of ,god2 for it is  
the power of ,god unto salvation1 to    
every one that believeth1 to the ,jew   
first and also to the ,greek4 ,if we    
abuse the light which we enjoy1 and     
misimprove our religious opportunities  

and advantages1 our guilt will be       
exceedingly aggravated1 and our final   
ruin1 if we perish1 proportionately     
dreadful4 ,for that servant which knew  
his ,lord's will and prepared not       
himself1 nor did according to his will  
shall be beaten with many stripes4--,for
 unto whomsoever much is given1 of him  
shall much be required4    ,,discourse  
,,iii4  ----------  ,the ways in which  
the holy ,scriptures are perverted by   
unlearned and unstable men4  #b ,,peter1
 iii4 #af4 #ag4  ,as also in all his    
,epistles1 speaking in them of these    
things1 in which are some things hard to
 be understood1 which they that are     
unlearned and unstable wrest1 as they do
 also the other scriptures1 unto their  
own destruction4 ,ye therefore1 beloved 
seeing ye know these things before1     
beware lest ye also being led away with 
the error of the wicked1 fall from your 
own stedfastness4  ,the holy scriptures1
 though by divine grace able to make us 
wise unto salvation1 are almost wholly  

disused by multitudes1 who nevertheless 
would wish to be thought friends to the 
religion and morals which are taught in 
them4 ,they even lie by1 in many houses 
covered with dust1 as if of no          
consequence in the direction of human   
life1 and unworthy of a careful         
attention or serious perusal4 ,their    
purity1 their beauty1 their sublimity1  
which some of the best and greatest     
characters that ever adorned human      
nature1 have not only admired1 but      
extolled1 are overlooked1 either through
 a want of discernment to acknowledge1  
or of taste to relish their             
merit4--,some read them only from custom
 or for amusement4--,others read them   
merely to cavil at1 reproach1 and       
pervert them4 ,others1 again1 search    
them1 not to be guided by the light     
which they shall exhibit1 but to support
 or confirm the opinions1 which they    
have previously imbibed1 and are        
resolved not to relinquish4 ,hence not  
only different1 but contradictory       

principles are pretended to be drawn    
from them4  ,like all other things of   
importance and worth1 they are liable to
 be abused and misapplied4 ,it is       
however no valid1 nor1 indeed1 plausible
 objection against their divinity1 or   
usefulness1 that they are capable of    
being misconstrued and misunderstood4   
,if it please the majesty of heaven and 
earth to speak to man1 at all concerning
 his duty and happiness as a moral      
agent1 he must speak to him in man's    
language4 ,but all human language is    
imperfect1 capable of being perverted   
and wrongly construed--of course1 the   
holy scriptures are so4 ,in truth1 every
 thing done by man is imperfect4 ,he    
lives in an imperfect world4 ,his       
language1 when most refined1 is         
imperfect4--,it would therefore1 bespeak
 a high degree of folly and             
inconsideration either to disesteem1 or 
to think meanly of the holy scriptures1 
because they have been misimproved and  
profaned4 ,and1 it is equally           

disgraceful to reason and repugnant to  
philosophy to look upon them as         
fabulous1 or to imagine that no certain 
and fixed system of doctrines is        
contained in them1 merely because       
different sects of ,christians have     
understood them differently1 and drawn  
from them1 not only different1 but      
contradictory tenets4  ,the serious mind
 will most sincerely regret1 what cannot
 be acknowledged1 that they have been so
 often and so grossly perverted4 ,the   
candid and honest will not be prejudiced
 against them1 or neglect1 most         
diligently to attend to them1 though    
they have been so much misapplied and   
misunderstood4  ,to guard1 therefore1   
against the danger and commonness of    
wresting and perverting the word of ,god
 to our destruction is a subject highly 
important and interesting in itself2 at 
all times proper2 but at this day1 it is
 apprehended1 to be peculiarly          
seasonable4 ,it is a subject seldom     
discussed1 but if properly managed may  

be eminently useful to all christian    
families and individuals4 ,it may be    
made very subservient to advance the    
cause of rational religion1 and to      
prevent the mind from what is visionary 
and fanciful in matters of infinite     
concern4  ,the time and attention of the
 hearer will consequently be well       
employed1 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 destruction1 as is often
 done by unlearned and unstable men3 and
 the pains and anxiety of the speaker   
will be amply rewarded1 if he may but   
bring any assistance to1 or suggest what
 may prevent any one1 if it be1 even1   
but one1 from wresting them to his own  
destruction4 ,for the salvation of one  
soul is of more worth than the material 
world1 and the loss of one1 or his final
 destruction is greater than words can  
describe4 ,for what shall it profit a   
man if he should gain the whole world   

and lose his own soul8 ,or what shall a 
man give in exchange for his soul4      
,these considerations have induced me to
 make choice of the passage now read1 as
 the subject of discourse at this time4 
,it contains the danger and commonness  
of the sin of perverting and abusing the
 scripture to our destruction4 ,it      
stands connected with the foregoing     
verses in this manner4 ,st4 ,peter had  
been describing1 with great force and   
solemn grandeur1 the end of the         
world--the dissolution of the system of 
creation--and the coming of the son of  
man to judge the ,universe4 ,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 virtuous4 ,in
 the text he informs us1 that ,st4      

,paul1 his brother in the kingdom and   
patience of ,christ1 had1 in all his    
holy ,epistles to the ,churches1 spoken 
of these grand and solemn subjects2 and 
that some things contained in his       
,epistles were difficult to be          
understood--that is1 required attention 
and care not to misapprehend him4 ,he   
does not mean that ,st4 ,paul was an    
obscure or unintelligible writer4 ,this 
would have been a high impeachment and  
reproach4 ,it would have been at the    
same time altogether unjust4 ,for he is 
a nervous and plain writer4 ,he is a    
strong and close reasoner4 ,and his     
writings will be admired as long as     
there shall be either genius or piety in
 the world4 ,the difficulty then of     
understanding some things penned by him1
 under divine inspiring influence1 is   
not owing to any deficiency in          
perspicuity and clearness of style1 but 
to the spiritual nature and grandeur of 
the subjects1 of which he               
treated4--,after this sublime           

description of the end of all things1   
,st4 ,peter1 in the two verses          
immediately preceding the text1         
addresses a most judicious and pertinent
 exhortation to the ,christians1 to whom
 he wrote1 in these words3 ,wherefore1  
behold1 seeing that ye look for such    
things1 be diligent that ye may be found
 of him in peace1 without spot and      
blemish4 ,and account that the          
long-suffering of our ,lord is          
salvation2 even as our brother ,paul    
also1 according unto the wisdom given   
unto him1 hath written unto you2 as also
 in all his ,epistles1 speaking in them 
of these things2 in which are some      
things hard to be understood1 which they
 that are unlearned and unstable wrest1 
as they do also the other scriptures    
unto their own destruction4 ,ye         
therefore beloved1 seeing ye knew these 
things before1 beware lest ye also being
 led away with the error of the wicked1 
fall from your own steadfastness4 ,the  
,apostle was extremely solicitous lest  

the ,christians to whom he directs this 
catholic or general ,epistle1 should be 
seduced from steadfastness1 and fell    
into the errors and delusions of wicked 
men1 who were active in attempts to lead
 away others from the truth4 ,men who   
have embraced errors1 are always busy in
 strengthening their party1 by          
propagating their pernicious principles1
 and proselyting others to them4 ,and   
upright and honest ,christians are in   
danger of such1 as lie in wait to       
deceive4 ,they should1 therefore1 always
 be upon their guard lest they be       
seduced1 and fall from their            
steadfastness4 ,the unlearned and       
unstable1 who pervert scripture and     
people who are illiterate--of small     
reading and observation--who are given  
to change1 are frequently altering their
 principles1 laying aside the opinions  
which they once entertained1 and taking 
up new ones4 ,such people as have not   
capacity and stability to weigh the     
reasons of any opinion1 but believe as  

accident--passions1 or prejudices       
dictate--as they chance to read1 or     
hear4 ,one ,commentator thinks that the 
,greek word translated unlearned1 may   
mean unteachable4 ,but ,i do not find   
that it is ever so used in any ,greek   
author4 ,besides1 if it were1 it could  
not be the meaning of it here4          
,unlearned then1 here means people of   
small reading--of little reflection and 
observation--especially of little       
knowledge in divinity--and of much      
conceit4 ,and ignorance is usually      
confident and impudent4 ,such wrest and 
pervert scripture to their own          
destruction4 ,they cannot1 meekly and   
quietly1 receive instruction from the   
knowing and learned3 but undertake to   
interpret and explain for themselves and
 others4 ,being perverse and            
self-willed1 they turn a deaf ear to    
what is offered by the wise and         
judicious4 ,they lean to their own      
understandings4 ,such self conceited and
 ignorant people1 and withal1 unstable1 

turn the scripture to a wrong and false 
meaning--make it speak what it was never
 intended to speak2 and going by their  
false and erroneous interpretations1 are
 plunged into fatal errors--and ruined  
forever--go down to the grave with a lie
 in their right hand--are left of ,god1 
in his sovereign pleasure1 a prey to    
their own chosen blindness1 and perish  
eternally in their heresies and         
delusions4 ,happy those who keep clear  
of such perverters of scripture6--,to   
wrest the word of ,god to our own       
destruction1 is to misinterpret and     
misconstrue it to such a degree--as to  
deduce from it fatal errors--or         
essentially false principles1 and to    
live and practice according to such     
misinterpretations and misconstructions4
 ,the end of all this1 is final ruin--or
 misery in a future world4 ,how         
affecting the idea1 that the scriptures1
 which were given to man for his only   
,,infallible ,,guide through a world of 
sorrow and tears1 and to meeten him for 

a full and perfect blessedness in       
heaven1 should by a corrupt and perverse
 mind1 be turned to his destruction6    
,but alas6 so they often are--have been 
in past ages1 and will be in future4    
,after thus introducing and opening the 
words selected for present meditation1  
it is proposed in dependence on divine  
strength1 to enumerate and explain the  
various ways1 in which unlearned and    
unstable men pervert the scriptures to  
their own destruction4  ,they were given
 to us on purpose to teach and instruct 
us in the right way of worshipping and  
serving ,god in time1 and preparing us  
for the glorious services and           
employments of the heavenly state4 ,our 
best good1 here and hereafter1 are aimed
 at1 in that ,revelation of the divine  
will1 which we enjoy4 ,indeed our       
felicity1 in subordination to the divine
 honour1 is consulted in that manner1 in
 which it ought to be1 according to     
reason1 and the nature of man1 both in  
,creation and ,providence1 as well as in

 the sacred ,volume4 ,on the part of the
 ,maker of all things there is no want  
either of wisdom to contrive our        
happiness1 of grace to prepare us for   
it1 or of goodness to effect it4        
,consequently1 if we1 at last1 fail of  
life1 the fault is alone imputable to   
ourselves4 ,we are left to act out our  
own hearts1 in regard to things divine3 
whether we will chuse the way of life or
 of death4 ,hence it comes to pass1 that
 the scriptures are wrested or turned to
 our own destruction4 ,that which was   
ordained for our good1 is1 by the       
amazing corruption and depravity of our 
hearts1 turned into poison1             
misapprehended and misapplied4 ,it may  
here be remarked1 as worthy of special  
attention1 that the reason why the word 
of ,god1 in the writings of the old and 
,new ,testament1 is so frequently and so
 grossly perverted1 is not because these
 writings are not wisely composed and   
properly expressed2 for they are        
plain--perspicuous--beautiful--and      

sublime to admiration2 but because of   
the perverseness1 wilful blindness1 and 
vile prejudices of mankind4 ,had we a   
good and honest heart1 or a single eye  
to the truth1 we should not fall into   
any fatal or essential errors4 ,much of 
the corruption of human nature1         
therefore1 is to be seen1 in the strange
 and absurd constructions put upon      
particular passages of sacred ,writ4    
,and what is very surprising is1 that   
all profess to be faithful and          
impartial2 and the most through         
self-flattery and self-blindness1       
actually fancy themselves to be in the  
right4 ,this is the condemnation that   
light is come into the world1 but men   
love darkness rather than the light--the
 light of truth1 or of true doctrines4  
,people will not seek or come to the    
light of divine truth1 because their    
deeds are evil4 ,while unsanctified1    
they hate ,god4 ,they hate his truth4   
,they hate his ways4 ,they delight not  
in the pure and strict principles of    

,religion4 ,hence all the ,corruptions  
and ,abuses of ,christianity in former  
and later days2 and perversion and      
misunderstanding of scripture4  #a4 ,and
 one way in which primitive             
,christianity is corrupted1 and the holy
 scriptures perverted and wrested to    
people's destruction is by refusing to  
take the words in their well known and  
established signification1 and wishing  
to shape them to pre-conceived opinions4
 ,as they were written for our          
instruction and guidance in all things  
relating to faith and practice1 so we   
are to abide by the common and obvious  
import of the words used4 ,the only     
proper and just way of discovering the  
real and true meaning of                
scripture-words1 is to see how they are 
generally used by the inspired writers4 
,the most of the words1 have a fixed    
signification1 as much as any words can 
have4 ,those1 whose import is hard to   
discover1 are few in number1 and relate 
to certain customs or rites in the      

antient nations1 now in the lapse of    
centuries1 unknown4 ,and1 none of these 
phrases necessarily obscure by reason of
 customs now unknown1 contain essential 
doctrines4 ,the things necessary to be  
believed in order to obtain salvation   
are few1 and so obvious that none can   
dispute or mistake them1 but those who  
chuse to do it4 ,if any rule of         
interpreting scripture be so just1 at   
first view1 as to be incontrovertible1  
it is this1 that it is to be its own    
expositor--it is to be interpreted by   
itself--passages not so plain or clear1 
by those which are as plain as words can
 be--things not necessary or essential1 
by those which are necessary and        
essential4 ,do we wish to know the true 
meaning and spirit of scripture1 we are 
to observe carefully how the words used1
 upon which we may be contemplating1 are
 generally used in other parts of       
scripture2 what the common known import 
of words is2 and also how the sacred    
writers generally use them4 ,they are   

likewise to be understood according to  
the analogy of faith1 or the system of  
truths most evidently taught us in      
divine ,revelation4 ,the figurative and 
metaphorical language is to be conceived
 of from plain and unfigurative4 ,and   
both according to the subject           
treated4--,when we open the sacred      
,volume1 we should be willing to be     
guided altogether by what it contains4  
,it contains what we are to believe     
concerning ,god1 and the duty required  
of us4 ,we should not aim to make it    
speak according to ideas and opinions on
 religious subjects1 which we have      
previously formed--or bend it from its  
easy natural sense1 to conform to       
certain favourite authors uninspired1   
whom we passionately admire4 ,if we will
 arbitrarily1 or at our pleasure1 take  
scripture and compel it to accord to our
 tenets or principles1 already imbibed1 
whether from accident or reflection1 or 
from corrupt writers2 being1 mean while1
 resolved to get passages of scripture  

to favour or support them1 whether      
wrongly or rightly applied1 we are      
certainly guilty of the sin of wresting 
it to our spiritual hurt1 or even final 
destruction4 ,because1 in this way we   
shall never fail to misuse it4 ,we shall
 make it say any thing1 we please to    
admit--or to deny any thing we wish to  
have it deny4 ,it can1 of course1 be no 
rule of life to us1 or standard of      
faith4 ,one man will make it say one    
thing1 and another1 a directly opposite 
thing4 ,hence1 it hath been unjustly    
charged with contradicting itself1 by   
infidel ,cavillers4--,also1 serious and 
honest minds1 but not of extensive      
information1 or accuracy of judgment1   
have often been bewildered and          
confounded by opposite and contradictory
 interpretations4 ,were men to pervert  
any good writer on common subjects1 or  
any antient ,classical author1 as they  
do the word of ,god1 they would be      
justly chargeable either with incapacity
 or disingenuity3 they would be         

complained of for the want of fairness1 
or be accused of willful perversion4 ,no
 person who pretends to own the truth of
 scripture can be honest in his         
enquiries after duty from it1 who is not
 disposed heartily to take it just as it
 is1 without compelling it to speak a   
language wholly foreign from its most   
obvious meaning4 ,in general1 it has one
 plain1 fixed meaning4 ,and this would  
be as easily comprehended1 were we      
honest to ourselves1 and diligent in our
 search into it1 as the meaning of any  
plain good writer4 ,to suppose otherwise
 would be not only to asperse the       
,,sacred ,,oracles1 but to impeach the  
divine wisdom and goodness4 ,because1   
for the same reason that ,god1 infinite 
in mercy and benevolence1 would give to 
a world lying in sin and wickedness1 a  
revelation of his will at all1 he would 
give one that could be easily understood
 where there were good and upright      
intentions in studying it4  #b4 ,another
 way in which unlearned and unstable men

 wrest the holy scriptures to their     
destruction is by taking them           
unconnectedly and detachedly4 ,if we pay
 no attention to the particular subject1
 on which the inspired penman is        
discoursing1 it is not to be expected   
that the true sense will be obtained4   
,for there is an order and a connexion  
in every good writer4 ,he speaks        
according to his subject1 and if we     
would not mistake him1 it is incumbent  
upon us to attend carefully and         
critically to it4 ,it is impossible for 
us to keep from misunderstanding an     
,author1 if we overlook his subject or  
general scope and design4 ,each writer's
 stile or manner is particular to       
himself4 ,and this is as true of the    
inspired writers1 as of uninspired4 ,the
 supernatural aids1 with which the      
former were blessed by the immediate    
influence of the holy ,ghost1 did not   
destroy or take away this peculiarity4  
,st4 ,paul's manner and diction for     
example are very different from ,st4    

,john's1 as every one who has any       
knowledge of language1 must own4  ,the  
occasion1 likewise1 as well as the      
subject1 upon which the sacred penman is
 speaking1 must be duly noticed4 ,if we 
be doubtful about the real and true     
meaning of any passage of scripture1 we 
must observe the persons or characters  
of whom1 or to whom the words in        
question are spoken4 ,overlooking these1
 is a fruitful source of perverting     
scripture4 ,if we will take scripture   
expressions in a detached manner        
regardless of the connexion1 we can     
prove any thing and every thing we wish 
to prove1 or support any scheme of      
principles1 in religion1 however absurd 
and irrational1 even though blasphemous4
 ,in this way1 usually1 all erroneous   
persons1 who adopt and zealously        
endeavor to propagate heretical         
principles1 and divisive practices1     
conduct4 ,they never hearken to the     
connexion or to the analogy of faith1   
but recite1 at random1 texts which in   

sound seem to accord with their singular
 notions4 ,they never stop to examine1  
with coolness and candor1 what may be   
offered against them1 like rational men1
 impartially desirous of finding the    
truth1 whether it shall make for or     
against them4 ,this is an extremely     
common way of abusing and misapplying   
scripture4 ,how frequently do unlearned 
and unstable men practice it to their   
own destruction6 ,and how often1 too1 do
 artful and designing men practice it1  
who know better1 and who know that they 
are endeavouring to impose on the world6
 ,many1 no doubt1 read and study the    
,oracles of ,god1 on purpose either to  
misrepresent or ridicule them4 ,to      
affirm this1 is neither1 it is          
apprehended1 uncharitable or uncandid4  
,for were not this actually the case1   
how is it possible1 that there should be
 so many strange1 absurd1 and wild      
schemes of religion--such irrational and
 blasphemous principles--such gross     
corruptions of christianity4 ,many      

heresies1 in the various ages of the    
world1 and various christian countries1 
have sprung up to the disgrace of reason
 and religion3--dangerous and fatal     
heresies--and all from this fruitful    
force1 ,,misunderstanding and           
,,misapplying particular passages of    
scripture detached from the general     
connexion1 which may seem in the sound1 
or at first hearing1 to support the     
tenets1 which1 the abettors of such     
tenets1 adduce them to support4 ,some   
may be plausible4 ,and when much art1   
sophistry1 and false reasoning are used1
 may deceive even such persons as are1  
in a measure1 upon their guard4  ,all   
errors and false systems of doctrine not
 only originate from an abuse and       
perversion of scripture1 but clearly    
argue the great degeneracy and          
corruption of human nature4 ,were not   
man a depraved creature1 or were he as  
he was1 when first formed in ,paradise1 
he would never wander into erroneous    
principles4 ,he would never be attached 

to them4 ,he would never disgrace       
himself by unwearied efforts to         
proselyte others to them4 ,persons who  
have embraced errors like the troubled  
sea1 whose waters cast up mire and dirt1
 are restless and uneasy4 ,they have    
committed themselves to the business of 
faction2 and are zealous to diffuse the 
poison of their errors1 as extensively  
as possible4 ,long since did our ,lord  
make the remark2 and every age and      
country have verified it4 ,wo unto you  
,scribes1 ,pharisees1 ,hypocrites2 for  
ye compass sea and land to make one     
proselyte1 and when he is made1 ye make 
him twofold more the child of ,hell than
 yourselves4  ,it is to the benevolent  
mind1 painful to recollect1 that        
errorists of every description1 are more
 active and laborious to disseminate    
their mischievous opinions1 than the    
lovers of truth are1 the true           
principles4 ,one cause no doubt is that 
false principles are pleasing to        
depraved nature4 ,but the truth1 in     

things moral and divine1 though approved
 of by natural conscience and reason1 is
 never approved of by the unsanctified  
heart4 ,to receive the truth in the love
 of it1 is the mark of a gracious state4
 ,it is one of the most amiable tempers 
which man ever exercises4--,it is also  
melancholy to think1 that persons who   
have embraced error1 are far more       
anxious to gain proselytes to their     
,,false ,,creed1 than to promote peace1 
charity and holy living4 ,they tithe    
annise and mint1 and neglect the        
weightier matters of the law1 judgment1 
mercy1 and faith4 ,they are not         
contented to enjoy their own singularity
 of opinion and practice1 and the right 
of private judgment2 but1 like          
insurgents in civil government1 go about
 to bring others over to their          
party4--,hence unhappy differences in   
the church4--,hence hard speeches and   
reviling of others4--,hence strange     
abuse and perversion of scripture4  #c4 
,a third way1 in which unlearned and    

unstable men wrest the scriptures to    
their own destruction1 is by false      
glosses1 strained1 and fanciful         
comments1 and indulging prejudice while 
it is read or heard4 ,it would be       
tedious and endless to go over1 even in 
imagination1 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 scripture4     
,some glosses are put upon them1 which a
 sober and thinking mind would conceive 
impossible to enter the fancy of man4 ,i
 shall take leave to mention one1 out of
 innumerable others which might be      
mentioned with equal propriety4--,the   
transfiguration of our ,saviour on      
,mount ,tabor1 has been cited1 and      
commented upon1 to prove that there are 
not ,gospel-ordinances in the           
,new-,testament-dispensation4--,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 ,gospel1 from that glorious         
transaction4 ,perhaps we cannot find    
among any disputers1 such instances of  
evading1 perverting1 and twisting plain 
and obvious points1 as among different  
sectaries of ,religion4 ,truth1 amid    
such collisions and oppressions1 may    
eventually shine forth with a superior  
splendor4--,it is therefore some        
consolation to reflect that the         
,christian ,religion may be1 in the end1
 advantaged1 by the errors and          
divisions1 which a holy ,providence     
suffers to take place4 ,they never can  
avail to destroy the cause1 which they  
now dishonour4 ,while we see1 to our    
great grief1 errors and delusion        
spreading1 our minds ought to be deeply 
affected with the impression that we do 
not love1 naturally1 the great truths   
and doctrines of the ,gospel4 ,mankind  
are exceedingly averse1 naturally1 from 
the                                     
soul-emptying--soul-humbling--,christ-ex

alting doctrines of ,god's word4 ,and   
consequently1 the scriptures are not    
read or heard with that honest intention
 to be led into all truth and duty1 with
 which they ought to be4 ,we often1     
hence1 see them misunderstood and       
misapplied to the ruin of such1 as thus 
wrest them4  #d4 ,a farther way1 in     
which the word of ,god is wrested from  
its proper meaning by unlearned and     
unstable men1 is their refusing1 thro'  
pride and self-conceit the necessary    
helps to understanding them rightly4    
,they look only on one side4--,they read
 only on one side4 ,tradition1 love of  
novelty or affectation1 lead them       
astray4 ,they may have so high an esteem
 of some ,,one ,,leader of a ,sect--or  
inticing author--or may so biass their  
minds by envy1 or prejudice1 as will end
 in mis-understanding the word of       
,god4--,we should always suspect our own
 impartiality and honest views4 ,we     
should ask ourselves such questions as  
these1 ,am ,i willing to know the truth8

 ,do ,i entertain no prejudices1        
unfounded and unreasonable1 against such
 and such doctrines or modes of worship8
 ,do not corrupt and selfish passions   
warp my judgment8 ,is not my admiration 
of such a way--or such an author--or    
regard to such a man1 the cause of my   
imbibing the principles1 ,i have        
imbibed8 ,do ,i make use of all the     
helps in my power to search out the true
 meaning of ,god's holy word8 ,do ,i    
repair to his house--to the authorised  
guides in his ,church1 for advice1      
light1 and counsel8 ,am ,i afraid of    
delusion--of my own heart1 and of       
temptations8  ,he who does not make use 
of all the assistances1 to which1 in the
 course of divine ,providence1 he hath  
access1 in order to understand the right
 way of serving and glorifying ,god1 is 
to be credited in no professions of     
impartiality or integrity1 which he may 
make4----  #e4 ,another way1 in which   
unlearned and unstable men pervert the  
holy scriptures1 is reading them with a 

light1 trifling and unserious mind1 and 
refusing to seek to ,god for his grace  
and spirit to purge away our darkness   
and prejudices1 our evil affections and 
vain imaginations4 ,a trifling and light
 temper of mind is a very improper one  
to read the word of ,god--or to hear it 
with4 ,if we be unserious when we read1 
it is not likely that we shall get any  
good from it4 ,our desire1 when we      
either read or hear the word1 should be 
to be spiritually benefited--to get     
heavenly light and instruction4 ,we are 
to be guided and directed entirely by   
holy scripture1 and to receive it just  
as it is4 ,it should be prayerfully     
read4 ,our supplication should ascend to
 the fountain of grace and mercy1 wisdom
 and goodness1 that he would illuminate 
our darkened understandings--confirm our
 wavering hearts--establish our         
faith--undeceive us1 if                 
deceived--correct our errors1 if        
erroneous--remove our prejudices against
 the great and essential doctrines of   

,christianity1 if we be actuated by     
any--increase our regard to his own     
word--convince us of sin--save us from  
the seduction of false principles1 the  
fascinating power of heresy--and direct 
our hearts into his love1 and a patient 
waiting for ,christ4 ,more devoutly1 and
 importunately1 and perseveringly should
 we seek the purifying efficacy of grace
 divine1 to save us from all delusion1  
and to prevent our placing religion in  
rites and forms1 or outward observances1
 that we may not1 being led astray with 
the error of the wicked fall from our   
own steadfastness4  #f4 ,another way1   
and the last that will be now           
illustrated1 in which unlearned and     
unstable men pervert or wrest the       
scriptures1 is in holding that they     
cannot be rightly understood1 without   
the same immediate inspiration of the   
holy ,ghost which indited them4 ,for the
 prophecy came not in old time by the   
will of ,man3 but holy men of ,god spake
 as they were moved by the holy ,ghost4 

,the question is not1 whether a renewed 
heart be of great importance in gaining 
a true knowledge of the holy scriptures1
 and give a more lively1 solemn and     
affecting impression of the truths1     
duties1 and doctrines of the ,bible3 for
 this is readily acknowledged4 ,but     
whether it can be understood1 in its    
great principles and doctrines1 duties  
and ordinances1 by man1 without the     
immediate inspiration of the spirit of  
,god4 ,if it cannot1 it can do him no   
good1 while uninspired4 ,and when       
inspired he will need no written word4  
,if ,god have given to us a revelation  
of his will1 he intended it should do us
 good1 and be our sole guide in matters 
of faith and practice4 ,but it can do us
 no good1 if we cannot understand it4   
,if unregenerated persons cannot        
understand the truths1 duties doctrines 
and ordinances which it contains1 it    
cannot be the mean of convincing        
them--reproving them--instructing them  
and warning them4 ,and if we say1 they  

cannot understand it1 because it hath a 
hidden and mystical meaning3 ,we really 
make it of no worth4 ,we highly impeach 
it4 ,the spiritual meaning of scripture 
is its true meaning4 ,the most pious    
mind can only understand it1 in its true
 sense4 ,surely we cannot be so rash as 
to say1 that it is an unintelligible    
book--like an enigma4 ,and to say1 that 
it has1 beyond the real true meaning--a 
hidden and mystical one1 is not only to 
say a very unreasonable thing1 but is to
 make scripture dependent on man's fancy
 for its meaning4 ,to do this1 is to set
 the scripture aside altogether1 and in 
effect to deny it4 ,if none but ,saints1
 or true believers in ,christ can       
understand it1 this consequence will    
follow1 it must be1 to all the rest of  
the world1 ,,useless4--,and to pretend  
to any light or guide superior in us1 to
 the word of ,god1 is to renounce it1 in
 truth or in realty4--,the fact is1 that
 the scriptures of the ,old and ,new    
,testament are the rule1 by which to try

 all suggestions and impulses3--the only
 standard4 ,all our hopes1 all our joys1
 all our doctrines1 all our discipline1 
all our practices are to be tried by    
them4 ,by them to stand or fall4--,this 
is not intended to disparage the work   
and office of the holy ,ghost in his    
awakening--sanctifying and indwelling   
influence on the soul4 ,the holy spirit 
must sanctify and regenerate us4 ,we    
wholly depend on the ,,sovereign grace  
of ,god to save us4 ,in ourselves we are
 helpless and hopeless4 ,his word is to 
teach us4 ,his spirit to sanctify us4   
,and his son to redeem us4 ,by grace are
 we saved through faith1 and that not of
 ourselves1 it is the gift of ,god4--   
,guided by these sentiments1 you will   
come to a right understanding of holy   
scripture1 and feel the danger of       
perverting it2 you will easily          
distinguish between truth and           
error4--,let the plain sense of         
scripture1 not the suggestions of fancy1
 or supposed extraordinary impulses on  

the soul1 or opinions of men1 be your   
directory4--,search the ,oracles of the 
one living and true ,god1 with humility 
and integrity1 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    
teachings4 ,thus1 may you hope that your
 diligent endeavours to know the right  
way of the ,lord1 will be crowned with  
happy success4 ,for the meek he will    
guide in judgment4--,the meek he will   
teach his way4 ,,amen4    ,,discourse   
,,iv4  ----------  ,stated prayer a duty
 binding on all men4  ,,acts ii4 #ba4   
,and it shall come to pass that         
whosoever shall call upon the name of   
the ,lord1 shall be saved4  ,these words
 are a quotation from the prophet ,joel4
 ,and the whole quotation is the text1  
from which ,st4 ,peter preached that    
powerful ,sermon1 which was the mean of 
converting three thousand hearers4--,he 
very pertinently applies the passage    

from that prophet to the remarkable day 
and time1 in which he speaks2 being the 
day of ,pentecost1 when the ,apostles1  
who were all in one place1 of one       
accord1 were endowed with miraculous    
gifts1 and qualified to carry the good  
news of the gospel1 according to their  
commission1 over all the earth4 ,and the
 words of the text inform us1 in a very 
concise manner1 what we are to do1 in   
order to be saved4 ,the condition of    
salvation1 proposed in them1 is as easy 
as it can be made1 consistently with the
 honour of the law1 attributes1 and     
government of ,god4 ,for he1 being      
infinitely wise and gracious1 never     
requires of any of his rational         
creatures either what is hard and cruel1
 or unjust and improper4 ,as he hath    
been pleased to make us rational        
creatures and moral agents1 so he ever  
more treats us as rational creatures4   
,in all his laws1 commandments1 calls1  
precepts1 and requisitions we are       
considered as being what we are4 ,he    

never did1 and never will1 do any thing 
incompatible either with wisdom and     
justice1 or benevolence and goodness4   
,indeed1 were we to sit down1 and in    
cool and dispassionate reasoning1 to    
propose or desire our own terms of      
happiness1 could we desire or wish for  
easier1 than what are contained in the  
text4 ,and it shall come to pass1 that  
whosoever shall call upon the name of   
the ,lord1 shall be saved4----,it it so 
indeed8--,may we be saved1 if we will   
but accept of salvation1 if we desire1  
or ask for it8--,we certainly may4 ,and 
it is a glorious truth4--,it is a       
pleasing doctrine4 ,it is a delightful  
thought4--,call not the ,religion of the
 ,gospel1 therefore1 unreasonable4      
,object no longer to its offers4 ,no    
more consider it as requiring           
impossibilities of man4 ,it is the      
perfection of beauty4 ,it is reason     
itself3--divine in its nature3--rich in 
its promises3--plain in its essential   
precepts3--and heavenly in its          

tendency4----  ,in the sequel1 we will  
consider the condition1 upon which      
,salvation is offered to us1 in the     
text3 or show that stated prayer is a   
duty binding on all men4  ,the condition
 upon which ,salvation is offered to us1
 in these words now under consideration1
 is calling upon the name of the ,lord4 
,and it shall come to pass that         
whosoever shall call upon the name of   
the ,lord1 shall be saved4 ,calling upon
 the name of the ,lord is1 then1 the    
necessary condition of our being saved4 
,how1 therefore1 the interesting enquiry
 is1 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
 text8--,the name of the ,lord here1 and
 in a great variety of other places of  
holy ,writ1 means the attributes of the 
,supreme ,being1 his nature1 and        
perfections2 or ,god himself1 the only  
proper object of religious fear and     
adoration4 ,and calling upon him for    
help and deliverance1 in our troubles   

and distress1 and looking to him for    
temporal and spiritual blessings1 for   
all needed good for time and ,eternity1 
is repairing to the throne of grace1    
that we may obtain mercy1 and find grace
 to help in every time of need1 or that 
we may procure a supply of spiritual    
provision to aid us1 in our journey     
through life1 and to prepare us for     
everlasting rest4 ,let us therefore1    
says the ,apostle1 come boldly to the   
throne of grace1 that we may obtain     
mercy1 and find grace to help in time of
 need4 ,calling upon the name of the    
,lord is the usual scripture-phrase for 
,,statedly looking to him as the        
fountain of light1 of goodness1 of      
wisdom1 of mercy1 and of power1 by      
,,prayer1 that we may obtain all the    
blessings1 whether pertaining to the    
present or future world1 which our      
circumstances and condition may render  
necessary4 ,and we are to do this1 in   
all the ways of his appointment1 and    
which reason suggests as proper1 whether

 public1 social1 or private4 ,i say1    
which reason suggests as proper3 for    
reason is given to us1 to be diligently 
improved in the things of ,religion1 as 
well as of the world1 in the concerns of
 our souls1 as well as in our temporal  
interests1 and much more so1 as our     
spiritual concerns are infinitely more  
important than our temporal4 ,to set    
aside reason in our enquiries about     
truth and duty1 would be no less absurd1
 than to reject the light of divine     
revelation itself4 ,reason is a mortal  
foe to enthusiastic and visionary       
schemes of religion4 ,and to deny its   
use or office in things of a spiritual  
nature1 is not only highly absurd1 but  
introductory to fatal delusions4 ,he who
 will have nothing to do with reason in 
religion1 is just prepared to admit any 
extravagance or error1 whatever in      
doctrine and worship4----,reason and    
scripture never contradict each other4  
,and with respect to the stated duty of 
prayer as binding on all men1 they are  

perfectly united4 ,reason pleads for it4
 ,scripture demands it4 ,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 allowed4  ,calling   
upon the name of the ,lord so as to be  
saved1 includes the following things2   
sincerity1--devout                      
affection1--constancy1 or on all stated 
seasons1--perseverance1--penitence1--and
 correspondent practice4 ,the manner in 
which the duty is to be performed is of 
the greatest moment4 ,the temper of     
heart1 with which we come to ,god1 is a 
capital part of the duty4--,sincerity1  
therefore1 is implied in calling upon   
the name of the ,lord so as to be saved4
 ,this stands in opposition to all      
hypocrisy1 or mere formality4 ,no doubt1
 many have no more than the mere form2  
and while pious words and expressions   
are uttered1 and with seeming reverence 
and devotion1 the heart bears no part in
 the whole1 but is wandering with the   

fool's eyes to the ends of the earth2   
goes after its covetousness2 indulges   
vain thoughts2 or is unaffected and     
indevout4 ,the most suitable1 pertinent1
 and happily chosen words may be used1  
where there is no correspondence of     
affection4 ,such merely external        
performances1 or bare lip-service can   
never ascend with approbation to a holy 
and omniscient ,god1 who searches the   
heart and tries the reins of the        
children of men4 ,external acts of      
piety1 without any devotion of the      
heart1 can be considered in no other    
light than as hypocrisy and form2 and   
hypocrisy and outward show of religion  
are most severely reprehended by our    
,lord1 in the words of the prophet      
,isaiah4 ,ye hypocrites well did ,esaias
 prophecy of you saying this people     
draweth nigh unto me with their mouths1 
and honoureth me with their lips1 but   
their heart is far from me4 ,but in vain
 do they worship me teaching for        
doctrines the commandments of men4      

,drawing nigh to ,god as his people1 and
 honouring him with our mouths1 while   
the heart is far from him1 cannot be    
pleasing to him4 ,there must be the     
fervour and friendship of an upright    
heart4 ,st4 ,james1 likewise1 directs   
us1 in our approaches to a holy ,god1 to
 avoid all hypocrisy and insincerity1 or
 heart-iniquity4 ,draw nigh to ,god and 
he will draw nigh to you4 ,cleanse your 
hands ye sinners and purify your hearts1
 ye double-minded4 ,we must not be      
double-minded1 having one mind for ,god1
 and one for the world4 ,our aim must be
 to glorify ,god4 ,our warmest          
affections must centre in him1 who      
deserves all love and praise1 both of   
angels and men4 ,we are told1 in a most 
beautiful and affecting manner1 by our  
,lord himself1 in his conference with   
the woman of ,samaria1 of the absolute  
necessity of sincerity and devotion of  
heart in all our addresses to the throne
 of grace1 whether public1 social1 or   
private4--,but the hour cometh and now  

is1 when the true worshippers1 shall    
worship the ,father in spirit and in    
truth3 for the ,father seeketh such to  
worship him4 ,god is a spirit and they  
that worship him1 must worship him in   
spirit and in truth4 ,all right and     
acceptable worship is in spirit and in  
truth4 ,to worship ,god in spirit and in
 truth is to worship him in a spiritual 
manner4 ,and a spiritual worship is a   
sincere1 holy1 and devout worship4 ,to  
worship ,god in spirit and in truth1 is 
to worship him by the gracious aids of  
his spirit1 and with a sincere upright  
heart1 or with a devout temper of mind4 
,to suppose that the only true and      
spiritual worship of the ,deity1 is in  
the hidden recesses of the soul1 is not 
only a gross perversion of our          
,saviour's words1 but to reject all     
worship of him altogether4 ,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 worship1 to deny that man is    

what he is1 composed of body and soul1 a
 material and immaterial part4--,calling
 upon the name of the ,lord so as to be 
saved is therefore worshipping him in   
spirit and in truth1 or a devout frame  
of mind4 ,all our religious duties1     
indeed1 in order to meet with the divine
 acceptance and approbation1 must flow  
from sincerity of heart4----  ,again1   
calling upon the name of the ,lord so as
 to be saved1 is to worship him with    
affection and reverence4 ,when we draw  
near to ,god1 his dread should fall on  
us and his excellency make us afraid4   
,all right homage paid to him1 is       
accompanied with reverence and ,godly   
fear4 ,the affections of the soul must  
correspond with the solemnity and       
importance of the duty performed4 ,when 
we commune with ,god in prayer1 we      
should stand in awe and sin not4 ,in our
 petitions1 supplications1 confessions  
of sin1 thankful acknowledgement of     
mercies1 and adorations we ought to feel
 the deepest reverence and warmth1 or   

fervour of affection4 ,the attention    
should be composed1 the thoughts        
collected1 the affections engaged1 and  
the whole soul solemnized4 ,the words   
spoken are to be accompanied with devout
 exercises4--,all the divine glories are
 to be revered4 ,high1 exalted and      
reverential thoughts of the ,majesty of 
heaven and ,earth1 the great object of  
adoration and religious praise1 are to  
be entertained4 ,before him angels bow4 
,the homage of the heavenly world is    
paid with all lowliness and reverence4  
,the blessed inhabitants1 thousands and 
ten thousand times ten thousand1 all    
stand before the throne1 and in all the 
ardour1 purity and sublimity of heavenly
 worship1 cry holy1 holy1 holy1 is the  
,lord of hosts1 the whole earth is full 
of his glory4 ,who should not fear thee1
 ,o ,lord1 for thou only art ,,holy is  
the language of celestial adoration4    
,how can that mind1 which has a proper  
sense of the infinite greatness and     
infinite ,majesty of ,god1 help being   

filled with the highest reverence8 ,he  
is the king immortal1 eternal1          
invisible4 ,he dwells in light          
unapproachable and full of glory4 ,he is
 the blessed and only ,potentate1       
gracious1 merciful1 slow unto anger1    
long-suffering--forgiving iniquity      
transgression and sin1 but will by no   
means clear the guilty4 ,the heavenly   
arches resound with his praises4 ,the   
temple of the universe is filled with   
his presence4 ,all nature exhibits his  
glory4 ,this is that which he hath said1
 he will be had in reverence by all them
 that draw near to him3 and will be     
sanctified by all the people4 ,if the   
affections of the heart do not go up to 
heaven1 with our petitions and          
supplications1 they will be all in vain4
 ,let us1 says the prophet ,jeremiah in 
his lamentations1 lift up our hearts1   
with our hands1 unto ,god in the        
heavens4 ,there must be the internal    
homage of the heart1 as well as         
external4 ,both are necessary4 ,both    

must go together--,again--says the      
,apostle ,paul1 ,i will therefore that  
men pray every where lifting up holy    
hands without wrath and doubting4 ,holy 
hands and without wrath and doubting    
imply the affections and reverence of   
the heart3--having no malice or bitter  
passions toward fellow worshippers4--,we
 are directed1 in the ,epistle to the   
,hebrews1 in this manner1 ,let us have  
grace whereby we may serve ,god1 with   
reverence and godly fear4 ,deep         
reverence and pious fear are requisite  
in all our addresses to a prayer hearing
 ,god4 ,we are1 moreover farther        
commanded not to be slothful in         
business2 but fervent in spirit1 serving
 the ,lord4--,fervour and warmth of     
affection should attend1 therefore1 all 
supplications to the throne of grace4 ,a
 really pious and devout heart is the   
chief ingredient in all acceptable      
worship4  ,another particular           
necessarily implied1 in calling upon the
 name of the ,lord so as to be saved1 is

 constancy1 or doing it on all stated   
seasons and proper occasions4 ,he who   
objects against the stated worship of   
,god on proper seasons1 really discards 
all worship4 ,the rule of worship is the
 divine word1 and not any supposed      
internal impulse on the soul4 ,we cannot
 know ,,how or ,,when to worship ,god1  
but by his word4 ,and internal1 separate
 from external homage1 is not           
sufficient4 ,the whole man must bow     
before the ,god of the whole earth4 ,to 
present ourselves statedly before him1  
is only to offer him that homage which  
reason and nature demand4 ,as the good  
man is said to be sanctified throughout 
in soul1 in spirit and in body2 so it is
 but fit1 in the very reason and nature 
of things1 that he should render unto   
,god homage in all these respects4      
,there must be outward reverence and    
composure1 and proper expressions of the
 inward fervors of the mind4 ,we are to 
give others proofs that we worship ,god4
 ,we are to glorify him by social and   

public prayer4 ,all creation as it were1
 the heavens over our heads1 and the    
earth on which we dwell1 silently       
worship its glorious author4 ,by men the
 praises of creation should be rendered 
vocal4 ,as a ,priest in the temple of   
the ,universe1 he is to present prayer  
and praises to the almighty ,architect4 
,shall he be dumb in praising his ,god1 
like the mute fish that can only mean   
his praise8 ,what was the faculty of    
speech1 which so distinguishes man from 
all the brutal world1 given to us for8  
,why were we made with social powers8   
was it not1 that we might jointly honor1
 by prayer the ,maker of our frame8 ,if 
so1 there must be ,,stated ,,seasons for
 such divine and heavenly employment4   
,every work and purpose under the sun   
must have a stated season4 ,and the more
 important the work1 the greater the    
need for a fixed season1 in which to    
perform it4 ,if ,god is to be served at 
all1 there must of necessity be certain 
fixed seasons in which to serve him4 ,he

 would not command us to serve him1 and 
allow no fixed time for his service4 ,he
 is the ,god of order and not of        
confusion4 ,he will have every thing    
done decently and in order4 ,so         
important and heavenly an employment as 
that of worshipping and serving him1    
above all things1 must have stated      
seasons4 ,to deny any stated seasons of 
worship1 is to rebel against reason1    
scripture1 and common sense4 ,every     
body1 of common sense1 knows that if an 
important work be assigned us to        
perform1 there must be a proper time    
fixed upon in which to perform it4 ,we  
are not to consult our own feelings or  
inclinations1 as to the seasons of      
worship1 but when the hour of prayer    
comes1 that is1 the stated and fit      
seasons1 we must engage in it1 and      
prepare our hearts to seek the ,lord2   
depending on the assistances of divine  
grace2 knowing that the preparation of  
the heart and answer of the tongue in   
man1 are both from the ,lord4 ,the great

 original law of worship1 is ,thou shalt
 worship the ,lord thy ,god1 and him    
only shalt thou serve4 ,all intelligent 
creatures are bound1 by the most        
powerful of all ties1 to do this4 ,all  
men1 wherever they dwell1 are obligated 
by ,creation1 to serve the ,creator in  
all the ways1 in which they are capable4
 ,preservation in being lays also a     
solemn bond upon them4 ,the relation of 
creatures to a ,creator does the same4  
,all the glorious excellencies of the   
divine character make it an             
indispensable duty to pay him honour    
divine4 ,indeed1 the adorable attributes
 of ,god bind us to worship and serve   
him4 ,and it is as plain1 as any point  
in moral duty1 that there must of       
necessity be stated seasons1 therefore1 
of worship4 ,under the law1 by ,god's   
own appointment1 were the morning and   
evening sacrifices4 ,nature herself     
fixes upon these seasons4 ,the sun in   
the firmament teaches us the same       
lesson4 ,the pleasing succession of day 

and night points out the seasons for    
family and secret worship4 ,and the     
,institution of a christian sabbath1    
specifies the stated periods of public  
worship4  ,besides these stated seasons 
appointed and determined by nature and  
scripture1 there are other fit and      
proper occasions1 as ,providence may    
order and overrule things1 by either    
favors or frowns1 whether public or     
private1 personal or relative4 ,upon all
 fit occasions1 as well as fixed and    
stated seasons1 our prayers are to      
ascend to the ,almighty ruler of the    
,universe4--,we are to acknowledge him1 
in all our ways4 ,but we cannot         
acknowledge him as a prayer-hearing     
,god1 without actually praying to him1  
in all his appointed ways4 ,we are to   
own him1 as a prayer-hearing ,god1 as   
well as an omniscient1 omnipresent1     
omnipotent1 merciful1 glorious1 holy1   
and bountiful ,god4 ,and no man can     
devise any way of acknowledging him as a
 prayer-hearing ,god1 but by actually   

applying to him1 statedly1 in prayer4   
,that he is a prayer-hearing ,god1 we   
are expressly assured1 in these         
remarkable words3 ,o thou that hearest  
prayer1 unto thee all flesh shall come4 
,it may be1 further1 observed that      
stated seasons of calling upon the name 
of the ,lord1 are essential parts of the
 duty of worshipping and owning him4    
,without stated seasons the duty will   
die away1 and wither1 like a plant when 
the root is materially injured4 ,if man 
have no stated seasons to worship ,god1 
he will either wholly omit1 or          
infrequently practice the important     
duty1 indeed1 one of the most important1
 of human life and of all ,religion1 or 
he will negligently or carelessly       
perform it4 ,in the very reason and     
nature of the case1 there must be1      
therefore1 stated seasons of worship1   
stated seasons for public worship1      
stated seasons for family worship1 and  
stated seasons for secret worship4 ,to  
have no stated seasons1 will1 in the    

end1 be to reject the duty altogether4  
,in regard to the support of animal     
life1 though the appetites of hunger and
 thirst be given as directories1 still  
mankind in general have found it        
necessary1 to prevent intemperance and  
to preserve health to have stated       
seasons for partaking of food4 ,but in  
regard to the spiritual life1 the       
preservation of religion in the soul1   
how much more necessary to have stated  
seasons for the performance of prayer1  
which is essential not only to the      
flourishing state of religion in the    
soul and in the world1 but to its very  
existence4 ,such alas6 is the deplorable
 corruption of our nature1 that if we   
will only worship ,god1 when our        
inclinations direct1 or some supposed   
internal whispering in the recesses of  
the soul1 that we shall ,,soon ,,forget 
all our obligations to him1 who is our  
,maker1 ,preserver1 and bountiful       
,benefactor4 ,he who denies the stated  
seasons of worship cannot be considered1

 in any other light1 than the enemy of  
all religious adoration and homage4     
,there must1 also1 be perseverance in   
calling upon the name of the ,lord1 as  
well as stated seasons1 in order to be  
saved4 ,perseverance is necessary in    
order to be successful4 ,it demonstrates
 sincerity4 ,it evinces engagedness4 ,as
 to worldly good1 perseverance and      
patience will work wonders4 ,the        
diligent hand maketh rich4 ,what wise   
and great achievements have ever been   
accomplished without perseverance8      
,would we succeed in our wishes to      
obtain and secure temporal felicity we  
must hold on our way4 ,in religion the  
direction is to go on from strength to  
strength1 to add one degree of grace to 
another1 to be faithful unto the death1 
would we receive a crown of life4 ,and  
perseverance in calling upon the name of
 the ,lord alone proves our being in    
earnest4  ,to perform the duty only for 
a short space or infrequently1 to begin 
the practice of it1 and then omit it is 

a fatal symptom of hypocrisy4           
,hypocrites never persevere in calling  
upon ,god1 in a serious and devout      
manner4 ,it is the observation of an    
eminent ,divine1 that ,apostacy begins  
in the omission of prayer4 ,as the      
source of all irreligion and wickedness 
is forgetfulness of ,god1 and not       
setting him before us2 so the first sign
 of a man's being disposed to religion  
and the service of ,god is betaking     
himself to prayer2 behold he prayeth4   
,and as a religious concern first shows 
itself in prayer1 so the first symptom  
of declension1 the first step to        
,apostacy is the neglect or careless    
performance of it4 ,speaking of the     
hypocrite1 it is said1 in the book of   
,job1 ,will he always call upon ,god8   
,as much as if it had been said1 it is a
 mark of the hypocrite that he will not 
continue to call upon ,god4 ,he will    
omit it4 ,he will pretend excuses for   
the neglect of it4 ,he will profess to  
disbelieve the obligation of stated     

worship4 ,or he will attend only to the 
duty1 in times of trouble and           
affliction1 or under some awakening     
,providences4  ,we are commanded to     
persevere in the duty4 ,and he spake a  
parable to this end that men ought      
always to pray and not to faint4 ,men   
are never to relinquish the practice of 
devotional duties1 under any temptation 
or pretext4 ,they are to be continued as
 long as life continues4 ,while life and
 breath last1 our prayers or devotional 
exercises are to be attended upon1 at   
the stated seasons4 ,the ,apostle speaks
 of rejoicing in hope1 being patient in 
tribulation1 continuing instant in      
prayer4 ,to be instant in prayer is to  
attend upon it1 in all proper ways1 and 
upon all fit occasions1 and also to be  
fervent in it4 ,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 
existence4 ,he who relinquishes or      
infrequently attends upon prayer is     

either in a delusion1 or in an          
unconverted state1 whatever may be his  
pretext4 ,a really good man who has     
experienced a work of renewing grace on 
his heart1 cannot long deny or omit     
stated devotional exercises4 ,for prayer
 is the very breath of the new          
,creature4 ,it is recorded of ,st4 ,paul
 as soon as he was converted1 ,behold he
 prayeth4 ,this is equally true of all  
regenerated persons4 ,they will be      
punctual and constant in their addresses
 to heaven1 at the stated seasons4 ,you 
cannot keep them from the throne of     
grace4 ,they would not be hired to keep 
from it1 for immense treasures1 or even 
worlds4 ,the holy heart will no more    
drop the duty of calling upon the name  
of the ,lord ,,statedly than it will    
cease breathing4 ,it is a delusion to   
relinquish so important a duty as stated
 prayer1 in its various forms1 because  
we may have heretofore been insincere or
 indevout1 careless or formal in it4    
,that spirit1 which leads any to        

undervalue or to neglect prayer--to deny
 or turn away from the due seasons or   
methods of it1 is not from heaven1 but  
is the spirit of error and impiety4     
,only hear how plain the scripture is on
 this point4 ,pray1 says the ,apostle to
 the ,christians at ,thessalonica1      
without ceasing3 that is1 continue and  
persevere to the end of life1 in calling
 upon the name of the ,lord3 ever       
maintain a devotional frame of mind3    
pray on all proper occasions and fit and
 stated seasons4 ,again--says he1 pray  
with all manner of prayer4 ,this1 in all
 reason1 must include every kind of     
prayer1 public1 social and secret4      
,what1 can we comply with this express  
command1 and yet neglect family-worship 
in our houses--or public stated worship 
on the ,lord's day--or religious        
retirement8 ,no words can enjoin stated 
family worship1 if these do not4 ,he who
 can deny family religion or prayer1 in 
the face of this passage of inspired    
truth1 must have a wonderful talent at  

perverting scripture1 and wilfully close
 his eyes upon a light1 which nothing1  
but high criminal prejudice1 can prevent
 our discerning4--,the happy influence  
of calling upon the name of the ,lord1  
statedly1 morning and evening1 in our   
dwellings is indeed very great4 ,while a
 desire of imitation is confessedly a   
strong principle of action1 one bright  
domestic pattern1 in a person of        
superior character and authority1 in    
calling his family to devotion1 every   
morning and evening1 will have more     
effect upon all beneath and about him1  
than a thousand dry instructions4--,i   
shall here take leave to repeat some    
weighty and judicious sentences from an 
excellent and pious ,author4 ,if1 says  
he1 you neglect the duty of family      
prayer it will encourage and authorize  
their neglect4 ,they may omit it in     
their families2 and their ,children's1  
,children may omit it2 so that perhaps  
before the end of the world1 there may  
be hundreds1 and even thousands1        

descended from you1 who have in effect  
learnt irreligion and impiety in your   
houses1 and from your example2 or at    
least have never learnt religion there4 
,yea1 perhaps1 ,christ when he cometh to
 judgment1 may find some of your        
descendants among the wicked1 who shall 
be burnt up as stubble2 and their       
wickedness and misery may be traced up  
as high as your neglect of family       
worship1 and be in some degree1 charged 
to your account4 ,now1 can you say this 
is not probable8 ,and if it be probable1
 is it not very shocking8 ,you had a    
thousand times better have your families
 beggars1 than leave them enemies to    
,god and strangers to prayer4 ,whereas  
by a faithful care in this duty1 you may
 leave a sweet savour behind you2 a     
praying seed1 that shall be the support 
of religion in every future age1 and    
your joy and crown of rejoicing at the  
appearance of ,jesus ,christ4 ,i firmly 
believe1 there will not be a heavier    
article in any man's charge at the great

 ,day1 than this1 that he cut off the   
entail of religion in his family2       
suffered it to die in his hands1 after  
it had been conveyed down to him by his 
pious ancestors2 and left an ungodly    
,seed to be the reproach of             
,christianity1 and spread impiety and   
irreligion through all succeeding       
generations to the end of the world4    
,but the careless omission1 in point of 
heinous guilt1 is not to be compared    
with the wilful denial of               
family-worship4 ,what can we think of   
those1 who upon a pretended internal    
impulse or principle1 deny and vilify   
the duty1 and exert all their efforts to
 induce families to discontinue the     
practice of it8 ,they are given up to   
strong delusion to believe a lie4 ,what 
a bitter enemy to religion is that man  
who denies it to be duty1 and refuses to
 call upon the name of the ,lord in his 
dwelling6 ,even were the evidence of the
 duty of family worship1 much weaker    
than it is1 we should suppose every good

 man would statedly perform it2 because 
such a high privilege1 and              
happiness4--,calling upon the name of   
the ,lord so as to be saved1 is doing it
 perseveringly--in all the ways         
appointed1 in ,god's holy word1 in      
public--in the family--and in secret4   
,it may be1 added1 with evident         
propriety1 that calling upon the name of
 the ,lord so as to be saved1 implies   
doing it1 penitently1 believingly1 and  
through the mediation and atonement of  
the son of ,god4 ,without true          
penitence1 or godly sorrow1 without a   
,gospel faith--without offering all our 
desires and requests to heaven in the   
name of ,christ1 we cannot be saved4    
,what are the sacrifices of ,god--such  
sacrifices as he will be well-pleased   
with and own6 ,the sacrifices of ,god   
are a broken spirit2 a broken and       
contrite heart1 he will not             
despise4--,to whom does he look with a  
propitious smile8 ,to the humble--the   
penitent--the believing--the poor and   

contrite in spirit4 ,we are to seek the 
,lord while he may be found--to call on 
him while he is near4 ,we are to ask in 
faith4 ,we must go to a prayer-hearing  
,god in a believing manner4--,we are to 
seek the needed blessings1 both temporal
 and spiritual1 in the name of ,christ4 
,and whatsoever ye do1 in word or deed1 
do all in the name of the ,lord ,jesus1 
giving thanks to ,god and the father by 
him4 ,all our prayers--petitions for    
mercy--confessions of sin--and          
thanksgiving must be in his name1 on his
 account1 and through his sacrifice and 
mediation4 ,our father who is in heaven1
 can hear us only through him4 ,the     
prayers of faith will be heard--and when
 heard1 answered in that time and way1  
which1 upon the whole1 shall be best1   
most for the divine glory and our good4 
,in all our wants and distresses divine 
favourable interpositions may be hoped  
for1 if sought in faith4 ,our ,lord     
himself says1 ,whatsoever ye shall ask  
in my name believing1 ye shall          

receive--receive in such a manner--and  
such measures--and at such times1 as    
infinite wisdom sees meet2 if not the   
very identical or individual mercy      
sought1 still what1 all things          
considered1 is best4 ,christ1 farther1  
informs us in regard to the duty of     
prayer in these most encouraging words1 
,whatsoever ye shall ask in my name1    
that will ,i do1 that the ,father may be
 glorified in the son4--,again1 ,if ye  
shall ask any thing1 in my name1 ,i will
 do it3 that is1 all your prayers shall 
have a gracious audience and acceptance4
 ,that shall be done for you1 by a wise 
and merciful ,god1 which shall be most  
for his glory and your good1 though1 at 
present1 painful to you1 or even ever so
 contrary to your wishes or hopes4----  
,to call upon the name of the ,lord so  
as to be saved is then to call on him1  
in deep repentance--unfeigned           
,gospel-faith--and through the merits1  
righteousness1 and mediation of his     
ever-well beloved son4----  ,finally1   

calling upon the name of the ,lord so as
 to be saved is to walk and conduct     
agreeably to our prayers4 ,he who goes  
to the throne of grace in a right       
manner1 and so as to be accepted by a   
gracious and holy ,god1 will live and   
converse1 in a virtuous1 prudent1 and   
meek way3 that his practice and prayers 
may not contradict each other4 ,no one  
can be sincere or in earnest in his     
devotional exercises1 who does not aim  
to live accordingly4 ,to pray fervently 
for the pardon of sin1 and not to be    
sorry for our offences is absurd4 ,to   
implore of ,god his grace to sanctify   
us1 and not to use all the means of     
sanctification1 is to trifle4 ,to ask   
for his restraining power to preserve us
 from vice and temptation1 and at the   
same time1 to indulge ourselves in sin1 
and go in the way of temptations is     
hypocrisy4 ,to implore the gracious aids
 of the holy ,ghost to purify our souls1
 to enlighten our understandings--to    
subdue our stubborn wills--to enable us 

to cultivate the benevolence1 meekness1 
and humility--the peaceableness1        
forgiving1 condescending temper of      
,christianity1 and not1 at the same     
time1 endeavour to act up to those      
glorious principles1 is to show that we 
are but feigned petitioners for the     
blessings we devoutly crave4 ,it is     
essential to all acceptable prayers1    
that we live according to them4 ,to     
supplicate the throne of grace to have  
all sin subdued in us1 and not to take  
all possible care to avoid all the      
occasions and ways of sin is but        
mockery4 ,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 will1 to submit 
to his government--to comport with his  
,providential dispensations1 we are to  
improve all our best endeavours to live 

and act accordingly4 ,can he be pleased 
with any prayers1 unless the deportment 
and conduct be answerable1 in the       
supplicants8 ,the prayer of the upright 
is ,god's delight4 ,the sacrifice of the
 wicked is an abomination to him4 ,if we
 love vice1 and live in the commission  
of known iniquity1 our prayers1 however 
many we make1 or however long1 or       
seemingly devout1 cannot be pleasing to 
a holy and sin-hating ,god4 ,the        
,psalmist says1 ,if ,i regard iniquity  
in my heart1 the ,lord will not hear me4
 ,such as are                           
impenitent--unbelieving--profane and    
vicious ,god will not own and graciously
 hear1 though they offer many and long  
prayers to him4 ,we must act agreeably  
to our petitions for mercy1 if we would 
be saved4 ,none can be saved1 who will  
not statedly call upon the name of the  
,lord1 as they are able3 and1 at the    
same time1 practice according to their  
prayers4 ,an unholy person cannot be    
saved while such4 ,a prayerless person  

cannot be saved as such4 ,to omit stated
 prayer1 in its various forms1          
,,allowedly1 is to bar against          
ourselves1 the gates of heavenly        
blessedness4 ,it is to thrust ourselves 
out of the kingdom of glory4 ,it is to  
plunge ourselves into misery4 ,that our 
hearts and practice must correspond with
 our prayers1 in order to meet with the 
divine acceptance1 or be graciously     
answered1 is plain from the following   
passages of ,scripture4--,and whatsoever
 we ask1 we receive of him1 because we  
keep his commandments1 and do those     
things that are pleasing in his         
sight4--,if any of you lack wisdom1 let 
him ask of ,god1 that giveth to all men 
liberally1 and upbraideth not3 and it   
shall be given him4 ,but let him ask in 
faith1 nothing wavering3 for he that    
wavereth is like a wave of the ,sea1    
driven with the wind and tossed4 ,for   
let not that man think that he shall    
receive any thing of the ,lord4--,now we
 know that ,god heareth not sinners1 but

 if any man be a worshipper of ,god1 and
 doth his will1 him he heareth4--,if ye 
abide in me1 and my words abide in you1 
ye shall ask what ye will1 and it shall 
be done unto you4--,then shall ye call  
upon me1 and ye shall go and pray unto  
me1 and ,i will hearken unto you4 ,and  
ye shall seek me and find me1 when ye   
shall search for me with all your       
heart4--,the ,lord is nigh unto all them
 that call upon him1 to all that call   
upon him in truth4--,lord thou hast     
heard the desire of the humble3 thou    
wilt prepare their heart1 thou wilt     
cause thine ear to hear4 ,many more     
texts1 which speak the same language1   
might easily be collected4 ,but these   
are deemed amply sufficient to convince 
every mind which can be convinced at    
all1 that our hearts and lives must     
correspond with our prayers--must be of 
the same tenour or the latter will not  
be heard1 or the blessings implored1 be 
granted1 or the mercies sought1 be      
imparted4--,thus have ,i considered the 

condition of salvation1 specified in the
 text1 calling upon the name of the     
,lord2 or that stated prayer is a duty  
binding on all men4  ,calling upon the  
name of the ,lord is the common language
 of scripture for addresses to the      
mercy-seat of ,god by prayer1 in all its
 forms1 public1 social1 or secret4 ,one 
must be included as well as the other4  
,all must be equally included4 ,for if  
we may lawfully shut out one1 we may the
 others1 with as much propriety4 ,when  
such general expressions are employed1  
in the sacred writings1 the only just   
and true way of interpreting them1 is to
 extend them to all the parts or        
branches of the duty enjoined2--and     
farther1 none can rationally hope to    
enjoy the blessings promised1 unless    
they perform1 in its true meaning and   
spirit1 the condition upon which the    
blessings or good promised1 are         
suspended4 ,thus1 if we would be saved1 
we must call upon the name of the ,lord1
 according to the true meaning1 extent1 

and spirit of this duty4 ,and all that  
do1 shall be saved4 ,there will not be  
one exception4 ,god's word of promise is
 sure2 never will fail4 ,if we perform  
the condition as required1 the          
event--our salvation is as certain1 as  
the word of ,god can make it4--  ,it may
 be subjoined1 here1 before we close the
 discourse1 that calling upon the name  
of the ,lord1 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 ,god1 in an
 upright manner1 believing his          
truths--studying his will--obeying his  
laws1 comporting with his               
,providence--and living as his obedient 
children4----  ,as the conclusion of the
 whole1 we cannot but be highly         
delighted with the easiness of the terms
 of salvation4 ,they are as easy as they
 could be consistent with the law1      
character and attributes of the ,supreme
 ,being2 as they could be1 and be       

compatible with his holiness and        
sovereign mercy4--,herein1 the wisdom   
and the goodness of the ,maker of all   
things shine with a conspicuous ,lustre4
 ,he always acts1 indeed1 with the      
highest wisdom1 and with perfect        
benevolence4 ,he requires of us only    
what is reasonable to be required4 ,and 
the reasonableness of the ,christian    
system is among the most satisfactory   
and powerful evidence of its truth and  
divinity4--,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 rewards1 glorious beyond all that
 can be imagined in the perfect         
state4--,we are to call upon the name of
 the ,lord1 in a right and pious manner1
 and be saved4--,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    
wants1 for soul and body1 for time and  
,eternity4 ,and may we be saved1 if we  
will do it1 in that manner1 in which we 
ought8--,certainly we may4 ,and could we
 desire mercy upon any lower            
condition8--,if we murmur and complain  
of this1 we discover the basest and     
vilest temper3 and deserve everlasting  
exclusion from the blissful presence of 
a holy and gracious ,god4 ,we must be   
speechless1 if condemned ,,forever4     
,,discourse ,v4  ----------  ,the duty  
of public worship1 and its beneficial   
tendency4  ,,matthew iv4 #aj4  ,then    
saith ,jesus1 get thee hence ,satan1 for
 it is written ,thou shalt worship the  
,lord thy ,god1 and him only shalt thou 
serve4  ,it is becoming fashionable not 
only to disesteem1 but to speak lightly 

of the worship of the supreme ,being1   
the fountain of all existence and       
blessedness4 ,it is to be deeply        
regretted1 that1 by many his name is    
profaned1 his sabbaths disregarded1 his 
ordinances neglected1 and all worship of
 him habitually omitted4 ,nay1 it is    
even with one class of people1 whose    
number is not inconsiderable1 growing   
into a maxim1 or kind of aphorism1 that 
all ,religion consists in doing right   
between man and man1 in promoting the   
temporal welfare1 the order1 and best   
civil good of society4 ,this is openly  
affirmed by men who pretend to clearness
 of thought1 eminence of abilities1 and 
extensive reading2 and echoed by their  
admirers and imitators4 ,they earnestly 
contend that ,moral ,virtue1 or doing   
good to man is the most acceptable      
offering to the divine ,being1 and not  
only the most acceptable1 but the only  
rational and acceptable worship1 which  
can be performed by us to our ,maker1   
,preserver and ,benefactor4 ,having gone

 this length1 they are compelled to take
 one step more1 and to assert that all  
other ,worship1 or what have usually    
been called exercises and acts of       
,piety1 are of no worth1 are mere       
superstition and folly1 fit only for the
 vulgar1 or to amuse the uninformed and 
unenlightened4 ,they forget not1 at the 
same time1 to remind us1 that this      
superstition1 as they term it1 is nursed
 by an interested and mercenary         
,priesthood4 ,but the fact is1 that a   
system of ,religion1 which leaves out   
the duties we owe to ,god1 is an        
essentially defective system3 and no man
 of reflection and discernment1 who is  
not a disbeliever in the divine         
,excellence and revealed religion1 can  
adopt it4 ,for men of thought and good  
capacities to deny or object against the
 duties1 due from us to the ,,first     
,,cause ,,of ,,all ,,things1 is quite   
unaccountable1 provided they1 at the    
same time1 pretend to give credit to any
 religion at all4 ,but what is still    

more strange is1 that any who pretend to
 love and fear ,god1 should yet deny all
 stated worship of him1 whether public1 
social or secret1 and refuse to engage  
in any duties of devotion1 until moved  
or impelled thereto by some supposed    
inward impression4 ,this1 all must see  
who exercise their reason1 is in effect 
to deny1 and virtually to renounce all  
divine worship4--,and whatever such may 
profess or declare1 so it is1 has been1 
and always will be judged1 by all       
rational men4  ,a greater service1      
therefore1 cannot be done to the true   
and spiritual ,religion of ,jesus       
,christ1 to morality1 to order1 to      
virtue1 and the happiness of the        
,community1 than to explain and urge the
 obligations1 advantages1 and importance
 of stated public worship4 ,this is now 
proposed4 ,the low condition of         
,religion and the existing circumstances
 of our ,land1 have induced me to enter1
 at this time1 on this great1 useful1   
and essential subject4 ,it is a subject 

often indeed discussed4 ,many excellent 
discourses and treatises have been      
written upon it4 ,it is a ,,cause1 which
 hath been pleaded by learned and       
eloquent advocates1 and of such merit in
 itself1 as to deserve all the defence1 
which can be given to it1 by its ablest 
friends4 ,i would contribute my mite to 
place it in an advantageous and inviting
 light1 hoping my exertions may not be  
altogether unavailing4 ,may that        
gracious and merciful ,god1 whose we    
are1 and whom we ought to serve1 smile  
on this attempt to recommend to all1    
stated public worship1 the honours of   
his name6  ,in the progress of these    
discourses1 what is intended is to      
evince the duty4 ,and then illustrate   
the beneficial tendency of public       
worship4  ,the first thing proposed is  
to evince the duty of public worship4   
,what is now before us it to prove1 by  
plain arguments from reason and         
scripture1 that all people are under    
obligations to worship1 in a stated     

public manner1 the ,deity1 such         
obligations as cannot be violated       
without the highest criminality4 ,thou  
shalt worship the ,lord thy ,god and him
 only shalt thou serve4  ,the occasion  
of our ,saviour's mentioning this great 
original law of worship1 which is       
binding on all intelligent ,creatures in
 all worlds1 on one as much as another1 
was the attempt of satan to persuade him
 to pay divine worship to himself4 ,for 
the trial of our ,lord's ,virtue1 this  
enemy of ,god and man was permitted to  
tempt him1 during forty days of         
miraculous fasting1 in the wilderness of
 ,judea4 ,the temptation was conducted  
with wonderful art and address4 ,the    
ability and experience of the tempter   
were called forth4 ,in the progress of  
his assault1 and as his last effort1 he 
endeavors to excite within the innocent 
bosom of the ,son of ,god1 the sinful   
emotions of ambition and pride4 ,for    
this purpose1 he makes the greatest and 
most splendid offers of temporal honor  

and grandeur1 shewed him while on the   
pinnacle of the temple1 all the kingdoms
 of the earth and their glory1          
7pourtrayed1 no doubt1 on his           
imagination17 and promised them all to  
him1 provided our ,lord would fall down 
and worship him1 or pay him that service
 and those acknowledgments which were   
due to the one1 only1 living1 and true  
,god2 and which could not be paid to any
 mere ,creature1 however exalted1       
without being guilty of gross ,idolatry4
 ,but the snare1 though most artfully   
laid1 and managed with dextrous skill1  
was in vain4 ,the temptation did not    
succeed4 ,our ,lord was invulnerable4   
,though there was no sin in him for the 
temptation to work upon1 yet the more   
holy and pure his nature1 the more      
afflicting and disgustful must the      
temptation have been4 ,he replies1 as in
 the text1 with pious indignation4 ,then
 saith ,jesus1 get thee hence ,satan1   
for it is written1 thou shalt worship   
the ,lord thy ,god1 and him only shalt  

thou serve4 ,he most pertinently and    
beautifully appealed to1 and cited      
scripture1 as our ,,supreme ,,guide1 or 
,,primary ,,rule by which to regulate   
all our conduct1 to repel the           
solicitations of the subtle tempter4    
,hereby he put an honor on the written  
word of ,god4 ,and he has left us an    
example1 whenever we are harassed with  
temptations1 to go and do likewise4     
,perfect as he was1 in moral goodness or
 innocence1 he repaired not to any      
internal directory1 as the primary      
guide1 but to the written word of ,god1 
as the alone and supreme directory4 ,and
 here1 in the text1 he lays down the    
,,great ,,moral ,,law relating to our   
duty to our ,maker4 ,and what he        
delivers is as plain and peremptory a   
commandment as any that can be          
delivered4 ,thou shalt worship the ,lord
 thy ,god1 and him only shalt thou      
serve4 ,we may offer religious homage   
and praise to no other4 ,if we do1 we   
are ,idolaters4 ,we must worship and    

serve the one true ,god4 ,he does not   
wait to know whether his rational       
creatures be willing to worship him1 or 
whether they fancy that they have an    
,,inward ,,prompter to tell them when to
 worship1 or how to worship him4 ,he    
does not allow them to postpone his     
worship1 till they think the spirit     
moves them to attend upon it4 ,because  
they may be awfully deluded here4 ,for  
it is impossible for man1 utterly       
impossible1 to know whether he be not   
mistaken about the movings of the sprit1
 at the moment4 ,we have a sure rule4   
,the commandment is as express and      
peremptory1 as words can make it4 ,thou 
shalt worship the ,lord thy ,god1 and   
him only shalt thou serve4 ,the great   
sovereign of the ,universe1 the         
,almighty maker of heaven and earth     
issues out his ,mandate4 ,it is absolute
 and unconditional4 ,it is suspended on 
no condition whatever4 ,it is not1      
,,thou ,,shalt ,,worship the ,lord thy  
,god1 provided you be willing1 provided 

you feel disposed1 provided you think it
 best1 provided you fancy the spirit    
moves you to it4 ,such provisos would   
nullify and vacate the ,commandment     
altogether4 ,are we thus at liberty to  
render the laws of ,god null and void1  
or of no effect8 ,woe unto that man1 or 
body of men1 who undertake thus to      
modify and tamper with the law of ,god1 
under any pretext whatever4 ,it is at   
our peril to disobey1 or put off1 or    
omit to comply1 with this great moral   
law of heaven4 ,if we pretend to any    
superior rule1 we presume to legislate  
for ourselves1 and are wise above what  
is written4 ,man's inventions are not to
 be put in the place of1 or to supersede
 the express command of ,god1 relating  
to his worship4  ,but how far doth this 
great moral law of worship extend8 ,how 
much doth it include8 ,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 that1 to which it is1 or can be     

applicable4 ,according to this rule of  
interpreting1 the law now under         
consideration reaches to all men1 of all
 ages and nations4 ,it binds all        
rational creatures1 in the whole        
universe of the almighty1 angel and men1
 one as much as1 and as fully as        
another1 without one exception or       
limitation4 ,wherever any rational      
creature or moral agent can be found1 in
 heaven1 on earth1 or in any part of    
universal nature1 there this law        
extends1 and binds him eternally and    
unchangeably4  ,further1 it is obvious  
to remark1 that this law embraces all   
the ways1 times and seasons of worship4 
,it is impossible but that it should    
comprehend them all1 one as much1 and as
 fully as another1 according to the     
nature and circumstances of the case4   
,we are bound forever1 eternally1 and   
unalterably to worship ,god1 in all the 
ways of which we are capable1 and at all
 fit times and proper seasons1 in a     
public1 in a social1 and in a private   

manner4 ,for you will be pleased to     
observe1 that this law of worship       
comprehends one duty of it1 as much as  
another4 ,it comprises indeed all the   
branches of it equally4 ,it bids us     
worship and serve the ,lord our ,god1 in
 all his public ,assemblies1--in our    
houses--in our closets--on all other fit
 and proper occasions or stated seasons1
 constantly1 perseveringly1 while life  
and breath and being last4 ,for if we   
say it doth not bind us to pay devotion 
and adoration1 gratitude and religious  
praise statedly in our ,families1 we    
may1 with equal justice1 say it doth not
 bind us to offer homage to ,god in     
religious retirement1 in our closets4   
,we may1 also1 say it includes not      
stated public worship4 ,and then we may 
proceed one step further1 and say it    
binds us to no worship at all4 ,to say  
it only binds us to worship ,god1 the   
author of every mercy ,,when and ,,how  
we may fancy the spirit moves or impels 
us1 we say as much as that we will be   

our own judges1 whether we will ever    
offer ,,one ,,prayer to the fountain of 
life and glory1 the king1 immortal1 and 
invisible1 or not3 that is1 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 suggesteth4 ,this  
in effect is to ascend the ,throne1 to  
take the work of legislation out of     
,god's hands into our own4--,what daring
 impiety and presumption6--,what        
ignorance and wickedness are in the     
heart of man6  ,with evident propriety  
might we attempt to establish from the  
text the duty of the stated worship of  
the supreme ,being1 in all its forms2   
but in the subsequent reasonings1 our   
attention will be principally confined  
to stated public worship to be          
constantly attended upon1 on all ,god's 
holy sabbaths4 ,the arguments however to
 evince this to be an indispensable     
duty1 when we are able to attend upon   

it1 at least many of them1 will apply   
with equal force to prove the duty of   
social and secret worship2 that is1 we  
are indispensably obliged1 to worship   
,god1 statedly1 in our families1 and in 
our closets1 as well as1 in his         
,,sanctuary4  #a4 ,the very reason and  
nature of things may convince us that   
,god is to be publicly worshipped by his
 reasonable ,creatures4 ,public worship 
comprehends1 in general1 solemn prayer1 
religious praise1 and pious             
instructions4 ,an essential part of     
public worship is stated and solemn     
prayer1 preferring unitedly petitions   
for both temporal and spiritual         
blessings to the ,throne of grace1      
devoutly imploring the free and full    
remission of sin1 and gratefully        
recognizing the receipt of past mercies4
 ,where there is no prayer offered to   
him1 who1 in gracious condescension1    
hath stiled himself the hearer of       
prayer1 there is consequently no        
worship4 ,now had we no knowledge of    

,revelation1 or suppose there never was 
any1 we contend1 that the light of      
reason would be sufficient to convince  
us that the public worship of the ,deity
 is an indespensable duty4 ,that homage 
from us is due to the one ,supreme      
,being seems to be a very obvious       
dictate of reason4 ,for if he exist at  
all1 and be necessarily what he is1 from
 ,eternity to ,eternity1 his existence  
ought to be noticed by us1 in a becoming
 manner1 not only meditated upon1 but   
reverentially regarded--regarded with   
adoration and praise4 ,he is in himself 
infinitely glorious and transcendently  
excellent1 and of course1 must be worthy
 of all love1 esteem1 and obedience4    
,rational creatures1 are bound1 by the  
intelligent nature with which they are  
endowed1 to pay the ,author of their    
existence1 all the homage of which they 
are capable1 and all those              
acknowledgements of gratitude1 praise1  
and affection for which they were       
formed4 ,that they are made capable of  

knowing1 loving1 fearing1 and serving   
,god cannot be disputed2 and never was  
disputed4 ,if capable of worshipping the
 ,father of our spirits and former of   
our bodies1 they are bound to do it4    
,the very relation we stand in to him1  
obliges us to honour and serve him4 ,in 
the very nature and necessity of the    
case1 certain relations subsist between 
the ,creator and ,creature4 ,it is      
impossible that these should be         
dissolved4 ,they will necessarily       
continue1 in full force1 as long as the 
created nature continues4 ,whatever     
changes it may undergo1 there can be no 
dissolution of these relations4 ,they   
cannot but remain to all eternity1 if   
the created rational nature be to       
continue forever4 ,and that it will1 is 
highly probable from reason1 and the    
instructions1 which can be collected    
from the best and wisest researches of  
philosophy1 and is fully revealed in the
 ,gospel1 in which life and immortality 
are brought to light4 ,as long1 then1 as

 the rational ,creature exists1 so long 
the relation he stands in to ,god1 as   
his ,creator1 lawgiver1 sovereign1      
preserver--beneficent parent1 governor1 
and judge1 will continue4 ,so long1     
consequently1 the obligation to pay all 
possible adoration and praise1 fear and 
reverence1 gratitude and love to him1   
will continue4 ,we cannot get clear of  
this obligation4 ,our crimes or follies1
 however great cannot annul it4 ,we may 
as well think to change heaven and      
earth1 as to change this obligation4 ,he
 that made us and preserves us1         
certainly hath a right to challenge from
 us1 all the service we can render unto 
him4 ,for on account of the infinite    
glories of his nature he must be worthy 
to receive from us1 the affections of   
our hearts1 the praises of our tongues1 
and services of our lives4  ,and to     
render unto him the glory and honour due
 unto his name1 by a religious homage1  
is as much a ,,moral duty as the offices
 of justice1 mercy1 and humanity4 ,the  

moral ,law as much binds us to love and 
serve ,god1 as to do good to man1 to    
promote his just rights and true        
happiness4 ,why are we to do unto       
others1 as we would that they should do 
unto us1 but because the very condition 
of our nature points it out as proper2  
reason1 common sense1 and common        
interest bind us4 ,we participate of one
 nature1 are placed in the same         
probationary state1 and are liable to   
the same common evils4 ,man is then     
related to man4 ,all are brethren4 ,the 
laws of reason therefore oblige us to do
 justice to all3--to be                 
compassionate3--to be condescending--to 
endeavour to advance the good of all1 as
 we have ability and opportunity4       
,because the divine ,being is our ,maker
 and upholder1 for the earth is his1 and
 the fulness thereof1 the world and they
 that dwell therein1 we are to worship  
and serve him4 ,the infinite greatness  
and glorious majesty of ,god lay us     
under the most sacred bonds to worship  

him4 ,for the ,lord is a great ,god1 and
 a great king above all gods4 ,in his   
hand are the deep places of the earth2  
the strength of the hills is his also4  
,the ,sea is his2 and he made it2 and   
his hands formed the dry land4 ,o come  
let us worship and bow down3 let us     
kneel before the ,lord our ,maker4 ,for 
he is our ,god1 and we are the people of
 his pasture1 and the sheep of his hand4
 ,here1 in these words of pious ,david1 
we are to worship ,god1 because he is   
,god--great and glorious--and because   
the ,maker of the world--and our        
constant benefactor4  ,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      
question4 ,he is infinitely exalted1 it 
is conceded1 above all blessing and     
praise1 whether of angels or men4 ,his  
beatitude and glory are incapable of    
receiving an increase1 or sustaining a  

diminution4 ,his benevolence and        
clemency are boundless4 ,his omniscience
 precludes any new information4 ,all our
 wants and necessities are perfectly    
before him4 ,the condition of each      
member of his immense family1 in heaven 
and on earth1 is known to him1 the      
blessings which they may need1 the      
dangers which may threaten--the storm   
which may impend4 ,in regard to the     
worship of our ,father who is in heaven1
 therefore1 the question is1 whether it 
be proper and fit in itself1--whether   
reasonable--whether the moral law enjoin
 it4 ,the good it is designed to        
accomplish respects the worshipper--not 
the object worshipped4 ,a very mistaken 
and absurd idea of prayer have those1   
who suppose the end of it1 is to bring  
any accession of honor or felicity to   
,god4 ,he needs us not4 ,but we cannot  
be happy without his favour4 ,his favour
 is life2 and his loving kindness better
 than life4 ,we want his blessings1 and 
must perish forever if they be          

withholden4 ,and prayer is a mean       
appointed by him1 to obtain all needed  
mercies4--,it hath1 therefore1 an       
important--a glorious end4  ,moreover1  
there is another consideration most     
interesting4 ,we are social beings4     
,every thing indicates that we were made
 for society4 ,we are placed in society4
 ,as individuals1 or singly1 we can     
worship ,god4 ,we are1 consequently1    
obliged to do it4 ,were there but one   
intelligent ,creature1 in the whole     
universe1 he would be bound1 statedly   
and constantly1 to pay homage divine to 
his adorable ,maker4 ,but as we are     
connected with our fellow-creatures1    
whether in smaller or larger circles1   
there are superadded ties to bind us to 
offer religious addresses to heaven1 at 
all proper seasons or fit times3 for    
there is a time or season for every     
purpose and duty4--,again1 as formed for
 and placed in society1 we have social  
wants1 and1 therefore1 should look to   
the author of all good for a supply of  

them4 ,we should seek his bounty4 ,we   
have public mercies conferred upon us4  
,these we are bound1 by the very nature 
of the thing1 thankfully to acknowledge4
 ,we have sins which ought to be jointly
 confessed1 repented of1 and pardon     
solicited1 publicly4 ,as a ,community or
 public1 common evils are to be         
deprecated1 common favours in           
,providence owned1 and common guilt     
bewailed4 ,as a people or public we need
 the smiles and protection of the       
,almighty4 ,we cannot prosper without   
them4 ,he orders favourable seasons4 ,he
 disposes of all public concerns4 ,with 
him1 it is to do as he pleases with     
us--with ours--with all his people--with
 all creatures4 ,the very principles of 
reason1 then1 teach us jointly to       
acknowledge our dependence upon him1    
from whom cometh down every good and    
perfect gift2 who can make us happy--or 
let us by leaving us to ourselves be    
miserable4 ,the conclusion is we should 
engage in his stated public worship and 

praise4 ,we are capable of doing this4  
,we were made on purpose to shew forth  
his divine glories and praise4 ,our     
tongues1 can utter abundantly the memory
 of his goodness4 ,the faculty of       
speech1 by which we are distinguished   
from the brutal world1 was imparted to  
us1 not to curse and blaspheme1 but to  
praise and adore the glorious donor--not
 to slander and injure man--but to plead
 his cause1 and the cause of ,virtue--to
 aid man in the road to bliss4  ,by     
convening together statedly to worship  
,god1 we put a public honor on his name1
 attributes1 providence1 and ways4 ,we  
proclaim to all1 that we feel ourselves 
dependent on him1 and subjects of his   
moral government4--,but even beyond     
this1 our being together for public     
worship quickens and animates each other
 in things divine and heavenly4 ,it     
assists and strengthens all the offices 
of humanity1 increases our sense of     
moral ,virtue--is contributing to the   
honour of ,virtue and the depression of 

,vice4 ,nay1 the power of sympathy--our 
wish to stand fair in the estimation of 
each other--the passion of shame--and   
sense of decency may all1 by our being  
together statedly1 in holy time1 for the
 purposes of religious worship1 be      
brought to contribute their proportion  
to advance the interests of morality1   
and human happiness4 ,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 gratitude1 at the wisdom  
and goodness of ,god in appointing      
public worship4 ,and he cannot but      
esteem it not a duty only1 but a rich   
privilege to engage in it1 at its stated
 returns4  ,as reason1 thus1 teaches us 
the duty of worshipping the ,god1 who   
made us1 in all the ways1 of which we   
are capable1 public1 or private2 so1 it 
is1 here1 not improper to remark1 we    
find that much the greater part of      
heathen nations1 in antient days1 at    

,,set ,,times--or ,,stated ,,seasons1   
paid some kind of homage to their       
,idol-,gods4 ,they had their ,,stated   
sacrifices1 oblations1 and libations1   
either annual1 or monthly1 or weekly4   
,they had their domestic and supreme    
,divinities1 and performed to them not  
only public1 but private1 and family    
devotions4 ,reason1 then1 binds all men 
to pay worship to a superiour power4    
,revelation points to the right object1 
and marks out the only true way4  #b4   
,god1 in his word1 most expressly       
commands us to worship him1 and         
signifies his will1 in so plain a manner
 and so repeatedly1 that none can deny  
the duty1 who will be upright in        
searching his word4 ,we may pretend that
 we must put off worshipping him1 till  
we reckon we have some internal         
impression1 or impulse1 or moving on the
 soul1 or that professed ,,mute worship 
is sufficient to answer a clear         
,conscience1 but ,god will not be mocked
 by such weak pretences4 ,for such      

pretences disgrace reason1 and insult   
common sense4 ,they are but sorry pleas 
to evade a plain command4 ,and he who   
denies1 under any cloak whatever1 or    
endeavors to dissuade from the duty of  
the stated public worship of the        
,majesty of heaven and earth1 can be    
accounted nothing less than an enemy to 
,god and man1 to the glory of ,god and  
,salvation of man4 ,then said ,jesus get
 thee hence1 ,satan1 for it is written  
thou shalt worship the ,lord thy ,god1  
and him only shalt thou serve4 ,the     
moment ,satan artfully attempted to     
seduce him from the worship of the one  
true ,god1 and to draw him to ,idolatry1
 he bids him depart4 ,he frowns upon him
 with indignation4 ,get thee hence      
,satan4 ,here is an example for us4 ,the
 moment any one denies1 or reproaches   
the worship of the one supreme ,being1  
our fears should be alarmed1 our concern
 should be roused4 ,omitting or         
disparaging1 by vile sneers1 the worship
 of ,god is one of the first steps to a 

denial of all religion1 and to a        
profligate and immoral life4 ,for a     
writer of note1 and not of the          
,priesthood1 asserts1 that there can be 
no morality without ,religion4          
,according to the text1 we are to       
worship ,god1 because he is ,god3 and we
 are to serve him alone1 because there  
can be but one ,god--one true ,god4 ,for
 all ,idols1 are a vanity and a lie4    
,and not to worship him1 statedly1 is to
 neglect him1 to forget him1 to forsake 
him1 to be hostile to religion4 ,he has 
always had a church and people in the   
world who have faithfully served him4   
,he reared the frame of nature1 as a    
kind of spacious and august ,temple1 and
 placed man at first in it1 as a ,priest
 to the mouth of creation to offer      
prayers and praises continually before  
him4 ,all inanimate things1 as it were1 
silently worship him4 ,it is man's      
business to render vocal their homage4  
,he is not to be mute1 but to speak     
forth the divine praises4 ,in the       

earliest times1 ,god had public worship 
offered to him1 ,gen4 iv4 #bf4 ,then    
began men to call upon the name of the  
,lord4 ,then1 began they1 as soon as    
their numbers were adequate1 to worship 
,god publicly4 ,a day for solemnizing   
public worship was instituted in        
,paradise4 ,gen4 ii4 #a1 #b1 #c4 ,thus  
the heavens and earth were finished1 and
 all the hosts of them4 ,and on the     
seventh day ,god ended his work which he
 had made3 and he rested on the seventh 
day from all his work which he had made4
 ,and ,god blessed the seventh day1 and 
sanctified it3 because that in it1 he   
had rested from all his work which ,god 
had created and made4 ,the appointment  
of a ,sabbath implies the appointment of
 public worship4 ,a ,sabbath1 or seventh
 part of time to be kept holy1          
necessarily includes the worship of     
,god4 ,for if he were not to be publicly
 honored and served by his people1 in a 
collective capacity1 why need there be a
 day of rest to be weekly celebrated by 

religious adoration and praise8 ,and    
that the ,sabbath was observed1 and     
public worship performed by the ,saints 
of the old world cannot be doubted by   
any1 who believe that ,god had a seed to
 serve him1 in that early age of the    
world4 ,after the flood1 we know that   
men publicly worshipped ,god4 ,for we   
read of their erecting altars1 in one   
place and another1 where they removed or
 resided1 and offered sacrifices and    
praises4 ,noah1 who lived several       
hundred years before the deluge1 and was
 the father of the new world1 was a     
,preacher of righteousness4 ,but the    
office of a ,preacher cannot be executed
 without hearers4 ,people must have     
assembled therefore at stated seasons1  
to hear him1 and to join in worshipping 
,god with him4  ,when the moral law was 
given1 ,god commands all to worship and 
serve him4 ,the moral law was given to  
,israel as a people1 and they were      
absolutely ordered to worship and serve1
 as a people1 the true ,god1 in         

distinction from all ,idols4 ,the first 
commandment points out the object of all
 religious prayer and praises4 ,thou    
shalt have no other ,god before me4     
,they were to forsake all ,idols4 ,they 
were to own1 acknowledge1 and serve the 
,god of heaven and earth4 ,they were    
publicly1 or as a people1 to own1 cleave
 unto1 and worship him4--,the second    
,commandment forbids all                
image-worship--all corruptions and      
mixtures of human invention in the      
worship of ,god4 ,thou shalt not make   
unto thee any graven image1 or any      
likeness of any thing that is in heaven 
above1 or that is in the earth beneath1 
or that is in the water under the earth4
 ,thou shalt not bow down thyself to    
them1 nor serve them4 ,for ,i the ,lord 
thy ,god am a jealous ,god4 ,the reason 
which ,god gives1 for prohibiting all   
,idol or image worship is his being     
jealous for his own honour4 ,he will not
 give his glory to another1 or have any 
competitor in worship4 ,to worship      

,idols is directly to forsake and disown
 him4 ,the third commandment prohibits  
all profaning the name of ,god1 or his  
word1 or works1 or attributes1 or any   
thing whereby he makes himself known4   
,the fourth specifies the proportion of 
time1 the stated season1 and appoints   
the sabbath--or rather renews the       
appointment of it1 for the original     
appointment was1 at the close of        
,creation1 when the six days of labour  
were ended4 ,all these four commandments
 relate to the right worship and service
 of ,god--the true ,god2 and are        
honoured with the name of the ,,first   
,,table of the law4 ,the moral law      
begins with our duty to ,god4 ,it is    
altogether fit and reasonable that it   
should begin with our duty to ,,him1 who
 is the sum of all being and            
blessedness4 ,divine revelation puts    
every duty in its proper place4 ,it does
 not let a less important one occupy the
 place of a more important one4 ,our    
first duty--is with him who is the      

,,first of all beings1 and infinitely   
the most glorious4--,can any deny that  
the worship of ,god is a moral duty1    
when so much of the moral law is taken  
up in commanding it1 and regulating it8 
,then one of them which was a lawyer1   
asked him a question1 tempting him and  
saying1 ,master which is the great      
commandment of the law3 ,jesus said unto
 him1 thou shalt love the ,lord thy ,god
 with all thy heart1 and with all thy   
soul1 and with all thy mind4 ,this is   
the first and great commandment4 ,our   
,lord thought that the first duty of man
 was to love and serve ,god4--,and that 
person must have a very perverted mind  
who can suppose1 that the neglector of  
divine worship can be said1 with any    
propriety1 to love ,god4  ,again1 ,the  
tabernacle was erected for the public   
worship of ,god4 ,it was fashioned by   
divine order4 ,the very form of it was  
given to ,moses in the mount4 ,speaking 
of the various articles used in that    
wonderful structure1 the command to     

,moses1 is1 ,and look that thou make    
them after their pattern1 which was     
showed thee in the mount4 ,the          
,tabernacle was the appointed place of  
public worship for the people of        
,israel1 or ,god's visible professing   
people1 in their travels through the    
wilderness4 ,it continued to be the     
,,place of public worship for the       
nation1 till the ,,temple1 one of the   
wonders of the world1 was built by      
,solomon4 ,here ,god recorded his name4 
,here the people were commanded to come4
 ,the symbols of his divine presence    
were in this place4 ,and the ,lord went 
before them by day in a pillar of cloud 
to lead them the way2 and by night in a 
pillar of fire1 to give them light3 to  
go by day and night4 ,he took not away  
the pillar of the cloud by day1 nor the 
pillar of fire by night from before the 
people4 ,the glory of the ,god of       
,israel filled the ,tabernacle1 was over
 the mercy-seat4 ,he promised them his  
blessing in the place of public worship4

 ,in all places where ,i record my name1
 ,i will come unto thee1 and ,i will    
bless thee4 ,after the people had gotten
 possession of the promised land1 the   
,ark of the covenant was lodged in      
,shiloh1 and there for a long time1 the 
people celebrated divine service4 ,when 
the temple was finished1 ,jerusalem was 
fixed upon as the permanent seat4 ,three
 times a year all the males were to     
appear before the ,lord in ,zion4 ,after
 the captivity in ,babylon the          
privileges of the ,,sanctuary were again
 restored4 ,a second temple was built by
 ,zerubbabel1 and ,israel continued to  
worship1 at ,jerusalem1 until the       
,messiah came4  ,on every ,sabbath day1 
the law of ,moses was read and explained
 by the appointed ,teachers1 and ,songs 
of ,zion were sung4 ,when our ,saviour  
was on earth1 in ,judea1 there were     
,synagogues1 at convenient distances1   
for public worship1 and he honored the  
,sabbath and public worship by his      
punctual and constant attendance4 ,and  

,jesus came to ,nazareth where he had   
been brought up2 and as his custom was1 
he went into the ,synagogue on the      
,sabbath day1 and stood up for to read4 
,and even unto this day1 the ,jews      
continue the same practice of           
worshipping ,god publicly on their      
,sabbath-days4 ,isaiah prophesying of   
,gospel times says1 ,it shall come to   
pass that from one ,sabbath to another  
all flesh shall come to worship before  
me saith the ,lord4--,on the first day  
of the week1 when the disciples came    
together to break bread1 ,st4 ,paul     
preached unto them ready to depart on   
the morrow1 and continued his speech    
until midnight4 ,in places too numerous 
to be particularly cited1 all men are   
directed to hear the word preached--to  
attend to it--to obey it4 ,jesus ,christ
 called and sent his ,apostles to       
proclaim the good news of ,salvation4   
,they universally attended the worship  
of ,god--prayed--preached--and in       
religious songs1 celebrated the divine  

praises4 ,and we find it has been the   
invariable custom of ,christians1 from  
the times of the ,apostles1 down through
 all ages1 and in all countries to the  
present day1 to convene for public      
worship1 in ,god's ,,sanctuaries and    
,,houses of prayer1 from week to week1  
on the ,lord's day4 ,and we are now1    
this day1 in ,god's house1 for the same 
purpose4 ,it is more indeed owing to the
 institution of public worship1 than any
 thing else1 that we now enjoy the      
,christian ,religion2 that it has not   
long ago been lost4 ,upon the whole1 by 
public worship the interest of the      
,gospel is supported--the communion of  
saints preserved--and the kingdom of the
 ,redeemer enlarged4----    ,,discourse 
,,vi4  ----------  ,the duty of public  
worship1 and its beneficial tendency4   
,,matthew iv4 #aj4  ,then saith ,jesus1 
get thee hence ,satan1 for it is written
 ,thou shalt worship the ,lord thy ,god1
 and him only shalt thou serve4  ,as the
 stated public worship of the supreme   

being is the great support of ,virtue   
and ,religion in the world1 and the     
means of strengthening and increasing   
them in particular souls1 my design was1
 with the divine assistance1 to give    
you1 in as short a compass as may be1 a 
general view of the subject1 an account 
of what the scripture says and requires1
 concerning our obligation constantly to
 attend upon it1 on the ,lord's day1    
unless real necessity may be pleaded2 or
 such an excuse may be offered as will  
justify us1 at the bar of ,conscience1  
and at the bar of the final ,judge4     
,what was proposed in discoursing upon  
the words of the text was--to prove the 
duty of public worship4----  ,and then  
to illustrate the beneficial tendency of
 it4  ,in the preceding discourse1 we   
entered upon the proof that it is an    
indispensable duty statedly to worship  
,god with our fellow-men4 ,this we      
attempted by two arguments1 first1 from 
the principles of reason--and secondly1 
from the many plain and clear           

intimations of the word of ,god4--,we   
pass1 thirdly1 to observe that1 had not 
,god intended that his people should    
statedly honour his name by public      
worship1 he would never have instituted 
the ,christian ,ministry4 ,that he has  
appointed such an order of men1 is as   
plainly revealed as any truth or        
doctrine can be revealed4 ,he calls and 
qualifies them for the important work4  
,he commissions them4 ,the              
qualifications for the ministerial work 
and duty are frequently and largely     
described4 ,the particular manner1 in   
which they are to be separated to the   
work1 or invested with the office of the
 evangelical ,ministry1 is marked out4  
,none who seriously believe in the      
divine authority of the scriptures1 can 
either deny or dispute the institution  
of the sacred order1 or appointment of  
stated ,pastors to be continued1 in the 
,churches1 till the second coming of our
 ,lord ,jesus ,christ4 ,most full and   
express to this purpose are the         

following passages4 ,and he gave some   
,apostles3 and some prophets3 and some  
evangelists3 and some ,pastors and      
teachers2 for the perfecting of the     
saints1 for the work of the ,ministry1  
for the edifying of the body of ,christ3
 till we all come in the unity of the   
faith1 and of the knowledge of the son  
of ,god1 unto a perfect man1 unto the   
measure of the stature of the fulness of
 ,christ4--,go ye1 teach all nations    
baptizing them1 and teaching them to    
observe all things whatsoever ,i have   
commanded you--and ,lo6 ,i am with you  
always3 even unto the end of the        
world4--,again2 go ye into all the      
world1 and preach the ,gospel to every  
creature4 ,he that believeth and is     
baptized1 shall be saved1 but he that   
believeth not1 shall be damned4 ,the    
,apostle ,paul seems to make a constant 
attendance on the preached word a       
necessary mean of the conviction and    
conversion of sinners4 ,whosoever1 says 
he1 shall call upon the name of the     

,lord shall be saved4 ,how then1 adds   
he1 shall they call upon him of whom    
they have not heard8 or hear without a  
preacher8 ,and so he concludes1 faith   
comes by hearing1 and hearing by the    
word of ,god preached4  ,priests and    
prophets were appointed to minister in  
holy things in the ,jewish ,church4 ,the
 ,jews were bound in duty to attend upon
 their ministrations4 ,a ,,temple was   
built1 by divine order2 public prayers  
were to be offered in it2 ,sacrifices   
were to be attended2 and other religious
 ceremonies to be performed4 ,but how   
absurd was all this3 if the people were 
not to resort to this ,temple1 to unite 
in these prayers1 and to engage in the  
other religious offerings8 ,was it not  
expressly commanded that the ,,law      
should be read on the ,sabbath day8 ,but
 to what end could this be1 if the      
people were not to hear it8 ,did not    
,god1 in an extraordinary manner1 by his
 spirit1 raise up a succession of       
prophets in the ,jewish ,church1 and    

send them forth with his messages to the
 people to warn1 reprove1 and instruct  
them8 ,is not the necessary consequence 
that the people were to convene to hear 
their warnings1 or the word of the      
,lord8 ,in the gospel-dispensation1 ,god
 has appointed ordinances of worship4   
,his ministering servants are to preach 
his word faithfully--to take heed to    
their doctrine--to deliver sound        
doctrine3 they are to teach all nations4
 ,but how can they discharge their duty1
 if people be not obliged constantly to 
attend to their teachings8  #d4 ,the    
obligation statedly to worship ,god in  
public may be argued from the frequent  
injunctions1 in the ,gospel1 to ,,hear  
the word dispensed4 ,the parable of the 
,sower1 with our ,lord's own exposition 
of it1 were there no other              
scripture-argument1 would be sufficient 
to satisfy every reasonable mind that an
 order of men are appointed to preach   
the ,gospel1 and that the people are    
indispensably obliged to assemble       

themselves together to hear the word    
preached1 and to join in all the acts of
 public worship4 ,the sower is the      
appointed and duly authorized ,preacher4
 ,the seed sowed is the doctrines or    
truths of the ,gospel4 ,the different   
soils represent the various sorts of    
hearers4 ,those who wisely and duly     
improve the precious advantages of a    
preached ,gospel1 are those who receive 
the seed into good and honest hearts4   
,our ,lord reminds all1 of the duty and 
importance of rightly hearing the word  
of the ,kingdom1 ,who1 says he1 hath    
ears to hear let him hear4 ,he tells all
 people to take heed how they ,,hear4   
,take heed therefore how ye hear4 ,but  
in order to hear1 they must be where the
 word is to be dispensed4 ,how much he  
prized the duty of a constant and       
faithful attendance upon a preached     
,gospel1 we learn from his own mouth4   
,and he answered and said my ,mother and
 my brethren are these which ,,hear the 
word of ,god and do it4 ,a beatitude is 

pronounced upon such as hear and keep   
the word of ,god4 ,but he said1 yea     
rather blessed are they that ,,hear the 
word of ,god and keep it4 ,if they hear 
it1 they must be where it is appointed  
to be dispensed4 ,st4 ,james directs us 
to be swift to hear1 which must imply   
that we be solicitous and careful to be 
in the place1 where the word is to be   
preached4 ,wherefore1 continues he1 lay 
apart all filthiness and superfluity of 
naughtiness1 and receive with meekness  
the engrafted word which is able to save
 your souls4 ,but be ye doers of the    
word1 and not ,,hearers only1 deceiving 
your own selves4 ,for if any be a       
,,hearer of the word1 and not a doer1 he
 is like unto a man beholding his       
natural face in a glass4 ,the duty of   
hearing the word of ,god dispensed in   
his sanctuary1 is often enjoined in     
scripture upon all people1 whether old  
or young1 high or low1 rich or poor4    
,and this duty involves in it1 or       
necessarily presupposes the whole of    

public worship4 ,such persons as think  
themselves too knowing1 or too exalted1 
or too important1 or such as through    
prejudice1 or indolence or disregard of 
all ,religion refuse1 to appear before  
,god in his house on the ,sabbath to    
hear the word1 and join in other        
,lord's-day solemnities1 do what in them
 lies to discredit the public exercises 
of ,religion1 and are responsible to    
him1 who will be their final ,judge4    
,the sin of neglecting public           
worship--of profaning the ,sabbath--or  
forsaking divine ordinances is seldom   
viewed1 as it ought to be1 as heinous in
 its nature1 and pernicious in its      
tendency4  #ethly4 ,the duty of public  
worship may be argued from the          
institution of a ,gospel-,church and the
 holy sacraments1 baptism and the       
,lord's supper4 ,the very nature of a   
,gospel-,church1 implies the obligation 
of the stated worship of ,god in public4
 ,the ,christian ordinances of baptism  
and the ,eucharist necessarily include  

public worship4 ,if divine ordinances   
are to be dispensed--if the friends of  
religion are to bind themselves to      
serve1 love1 and fear ,god1 by covenant 
vows and a profession of religion1 they 
must meet together for this purpose4    
,how could the ordinances of ,god be    
administered1 if his people were not to 
assemble themselves together to enjoy   
them8 ,the institution of the ,christian
 ,sabbath is also a clear proof of the  
obligation of stated public worship4 ,if
 ,god have ordained one day in seven1 to
 be employed in religious duties1 his   
people are to sanctify it1 or use it for
 the ends1 for which it was appointed4  
,they are to convene together to pray   
unto him1 to praise his name1 to        
celebrate his ordinances1 and to attend 
to his word4 ,all these institutions1   
therefore1 are connected4 ,if one be    
denied1 the others cannot be retained4  
,they must all stand or fall together4  
,if we give up one1 we must1 to be      
consistent1 give up all4  ,having now1  

at some length1 proved the duty of      
stated public worship1 we shall1 as     
proposed1 endeavour to illustrate its   
importance1 in the ,christian system1   
and its beneficial tendency4  ,in order 
to see1 in a clear and forcible manner1 
the great importance and beneficial     
tendency of public worship1 we will     
consider the purposes1 for which it was 
instituted by a wise and gracious ,god4 
,these are three3 ,man's present and    
temporal happiness3 his spiritual and   
eternal happiness2 and the divine glory4
  #ast4 ,in the institution of public   
worship1 a wise and merciful ,god1 had  
in view man's present and temporal      
happiness4 ,this is a very important    
end1 but is the least so of the three   
now to be illustrated4 ,could mankind be
 convinced of this1 and really feel it  
in a proper manner1 we should see a     
reformation in their conduct--our       
congregations would be full--our        
,churches crowded--and the holy ,sabbath
 better observed4 ,the ardent wish is to

 be happy4 ,the general enquiry is who  
will show us any good8 ,how may our     
interest be secured and advanced8 ,while
 ,i am therefore pleading for the       
honours of ,god's holy name and worship1
 in the ,sanctuary2 ,i consider myself1 
and hope to be able to make it appear   
so1 as pleading human happiness4 ,all   
must1 then1 attend carefully to what    
promises to be for the benefit of all4  
,though few truths be more certain1 than
 that public worship is designed and    
calculated to promote the real welfare  
of civil society1 or present temporal   
happiness of man1 yet very sanguine     
hopes of making a deep impression of    
this most pleasing doctrine upon the    
mind cannot be entertained4 ,it is      
extremely difficult to induce people to 
believe that any part or duty of        
,religion will yield them a present     
profit1 or be most for their present    
interest4 ,but our present as well as   
future good is aimed at undoubtedly by  
public worship4 ,an unnecessary         

restraint or burden was never imposed on
 man by his munificent ,creator4 ,god   
consults our happiness in his           
,providence and word1 and in the whole  
frame of ,christianity4 ,those that     
honor me1 says he1 ,i will honor1 but   
they that despise me1 shall be lightly  
esteemed4 ,if we honor him with our     
substance1 he will not forget to bless  
us4 ,honor the ,lord with thy substance1
 and with the first fruits of thine     
increase1 so shall thy barns be filled  
with plenty1 and thy presses shall burst
 out with new wine4  ,the peace1 the    
order1 and the well-being of society are
 intended in the ,gospel4--,the         
,religion which it exhibits1 is         
profitable unto all things1 having the  
promise of the life that now is1 as well
 as that which is to come4 ,it is       
calculated1 in its whole frame1 its     
duties1 doctrines1 and ordinances1 to   
secure the rights of man--to promote    
freedom1 to make mankind happy on earth1
 as well as blessed in heaven4 ,its     

tendency to promote our present good    
deserves to be numbered among its       
excellencies and the evidences of its   
divinity4 ,indeed1 rightly understood1  
there is no part of it1 nor any of its  
duties1 but tend to advance our         
well-being in this world4--,if1 in other
 ,countries where it is known1 it have1 
in any measure or degree1 injured       
society1 the evil is to be imputed not  
to its nature or original design1 but to
 superstition1 or to the corruptions of 
it4 ,for in many countries where it is  
known1 it has lost its native simplicity
 and proper glory4 ,it is so disfigured 
and distorted that1 if the first heralds
 of it1 were now to revisit the earth1  
they would not even know1 that what is  
called the ,christian ,religion1 in some
 countries1 and among some sects1 was   
pretended to be the religion which they 
preached1 and the truth of which1 they  
sealed with their own blood4  ,if1 in   
other ,lands1 ecclesiastical tyranny and
 persecution have reigned1 and the      

rights of conscience have been invaded  
and trampled upon1 still in our country1
 there is not a single vestige of this4 
,all enjoy universal toleration4 ,civil 
government is not incorporated with the 
,church4 ,in ,america there is nothing  
of the nature of a ,hierarchy4 ,the     
religion of ,jesus ,christ stands upon  
its own basis4 ,happy ,land6 ,it is our 
favoured lot1 my fellow ,christians1 to 
live in a country which has the honor of
 exhibiting the first instance the world
 ever saw1 of a civil ,government       
established upon the broad basis of     
equal and universal liberty4 ,religion  
sheds indeed a most benign influence on 
society4 ,civil government and true     
liberty receive support and authority   
from it4 ,it enforces all good laws by  
the powerful ties of conscience4 ,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 flourish4   
,besides one essential part of ,religion
 is morality4 ,there can be no true     
,religion without morality4 ,and the    
more morality is taught1 recommended and
 practiced1 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 sober1 regular1 and industrious   
will be the whole mass of the citizens4 
,public worship may fitly be termed the 
school of morality4--,the weekly        
instructions1 delivered to attentive    
audiences1 on the ,lord's day1 on the   
duties of morality1 have an unknown     
effect1 an insensible influence upon the
 general morals of the people4 ,as a    
people we do not realize the singular   
temporal blessings derived from public  
worship4 ,the instructions of ,god's    

house tend to enlarge the mind--to      
promote charity1 peace and benevolence1 
and of course our best temporal         
interest4 ,they are adapted to soften   
the heart and liberalize the soul4 ,they
 adorn the social life2 they are well   
calculated to render man                
benefit--friendly1 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 easy4 ,were there1 as the 
,atheist pretends to believe1 no other  
world besides this or were death to be  
the final extinction of the living      
principle1 it would be wise in a people 
statedly to attend public worship1 as an
 excellent expedient to advance the     
dearest interests of society4--,i have  
enlarged a little upon this idea1 that  
public worship is designed to promote   
man's present temporal happiness2       

because ,i deem it an important one1 and
 because it is seldom enlarged upon4    
#b;dly4 ,another and the great end of   
public worship is man's spiritual future
 and eternal happiness4 ,between his    
temporal and spiritual happiness there  
is no room for comparison4 ,as much     
above the former is the latter as heaven
 is above the earth4 ,our spiritual     
happiness claims from us our first1 our 
greatest1 and chief attention4 ,it is as
 much to be preferred to our present    
interest as the soul is to be preferred 
to the body4 ,hence the exhortation1    
labour not for the meat that perisheth1 
but for that which endureth to          
everlasting life4 ,what is it to be     
happy for a few fleeting days on earth1 
to being blessed in heaven to all       
,eternity6 ,even were we to gain the    
whole world1 and lose the soul1 we      
should be infinite losers4 ,god has     
instituted public worship on purpose    
that we might be saved from sin and     
misery3 that we might attend supremely  

to our highest1 our spiritual           
well-being3--that we might know the     
truth3--that we might be blessed while  
we live3--and blessed when we shall come
 to die3 and reside after death in his  
kingdom forever4 ,it is the principal   
mean1 appointed by infinite wisdom and  
goodness1 to awaken1 to convince1 to    
convert the sinner--to comfort and      
establish the saint2 to instruct--to    
guide--to save us from error--to animate
 us in duty4 ,the truths to be          
dispensed1 in the sanctuary1 are ,god's 
truths--the word preached is his        
word--not human opinions or             
traditions--or dreams of philosophy2 the
 ordinances administered are also his   
holy ordinances4 ,the divine word is    
powerful and penetrating4 ,it is        
purifying and enlivening4 ,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 forever4  

,the word to be dispensed is morally    
adapted to accomplish all its own       
purposes--to impress the conscience1 to 
call up attention--to reprove for       
sin--to convince--to enlighten--and to  
console the mind4 ,the grace and spirit 
of ,god are1 moreover1 promised to      
render it effectual4 ,god will not      
suffer his own means to fail of success4
 ,he will clothe them with an almighty  
energy4 ,where he hath recorded his     
name1 there he will meet with and bless 
his assembled people4 ,zion of old1 we  
are informed1 was the birth-place of    
saints4 ,,there they received light and 
were comforted4 ,this man and that man  
we are told were born in her4 ,by public
 worship there performed1 souls were    
quickened--,god was honoured--truth was 
promoted--and grace divine manifested4  
,the great ,end of public worship is to 
promote man's future1 spiritual         
happiness--to bring him to pardon--to   
sanctify him--and to meeten him for the 
joys and glories of the heavenly        

state4--  #c;dly4 ,god1 also1 instituted
 public worship to advance his own      
glory4 ,this is his highest aim in all  
things4 ,his ultimate end in ,creation1 
,providence and ,redemption4 ,for his   
sake or to manifest his praise all      
things are1 and were made4 ,thou hast   
made all things and for thy pleasure    
they are1 and were made4 ,of him1 as the
 original cause1 through him as the     
grand ,preserver1 and to him as the     
ultimate end are all things3 to whom be 
glory forever4 ,that which is of the    
greatest worth or importance1 no doubt1 
will by him be first of all regarded1   
and regarded exactly according to its   
worth4 ,the divine glory is certainly1  
in reason's view1 infinitely the most   
worthy object4 ,and1 of course1 it is   
infinitely fit that ,god should make it 
his highest aim4 ,it is of more worth   
than the whole universe4 ,all nature had
 better go to ruin1 than ,god's honour  
be stained4 ,and what ,,he1 who is the  
wisest of all beings1 steadily pursues  

as his ultimate end1 ought to be the    
highest object with all intelligent     
,creatures1 whether in heaven or on     
earth4 ,in saving man doth the divine   
glory shine with an attractive          
splendor4--,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 displayed4 ,and public    
worship1 in a peculiar manner1 honours  
,god4 ,those who attend upon it testify 
publicly to the world1 their belief in  
his existence1 trust in his mercy1      
dependence upon his goodness1 obedience 
to his laws1 subjection to his authority
 and acknowledgement of all his glories4
 ,when we convene in the ,courts of the 
,lord1 to pray unto him1 and praise his 
name1 we do as much as declare to all1  
that we are not ashamed to own and serve
 him as our ,god and king1 and by our   
example invite others to give him the   
glory due upon his name4 ,that ,god     

considers public worship as honouring   
him is evident from his terming the     
habitation of his house1 the place where
 his honour dwells2 that is1 where he is
 honoured in a special                  
manner4--,moreover we are told1 that he 
loveth the gates of ,zion more than all 
the dwellings of ,jacob4 ,praying       
families he loves2 but praying          
worshipping ,assemblies he loves more1  
because he receives a larger tribute of 
glory from them4----  ,to show the      
greatest importance and beneficial      
tendency of public worship1 some further
 particulars may be pertinently added4  
,its happy effects are many and great4  
,could ,i describe them1 in their beauty
 and glory1 every heart would be warmed1
 every ear would listen1 every tender   
emotion would be excited4  ,in general1 
we may be certain that ,god would not   
have ordained public worship1 had it not
 been necessary1 useful and wise2 had it
 not been for our good in time1 and in  
,eternity4 ,neither his wisdom1 nor     

goodness1 nor justice1 nor mercy would  
require us to do what would1 when done1 
be of no service or benefit to us in    
particular1 or of any importance to the 
world at large4--  ,one happy effect of 
public worship is to prevent ,religion  
from being lost in the world4 ,if ever  
mankind be brought to a steady1 regular1
 punctual1 and conscientious attendance 
upon it1 they must be convinced of its  
beneficial tendency both on the mind and
 the morals4 ,the real friend of the    
,gospel and its benevolent ,system of   
principles and duties wants no aid from 
superstition1 or fanaticism4 ,he wishes 
the promotion of no ,religion1 which is 
not genuine and rational4 ,people are   
not made better by any superstition1 or 
wild and irrational practices4 ,if      
public worship be not adapted to benefit
 society1 to secure and advance its best
 interest1 its peace and order2 if it be
 not calculated to make us better       
men--better citizens--better members of 
civil society2 if it have no natural    

adaptedness to do us good in every      
relation in life1 in every station--in  
every condition1 it can answer no very  
valuable purposes1 as to this world in  
respect to civil government or our      
temporal happiness4 ,people at large    
will entertain no cordial esteem for its
 duties1 or exert themselves statedly to
 attend upon it1 unless we can offer    
arguments sufficient to satisfy them of 
its great advantage4 ,to prove that the 
supreme ,being hath most expressly      
instituted it1 and that he most solemnly
 requires all1 of every rank and        
station1 to a punctual attendance upon  
it1 is not enough4 ,this we can easily  
do4 ,this often hath been done4 ,but the
 most material point of all1 on this    
subject1 is to convince the mind that it
 hath a most happy beneficial tendency  
not only to secure our future1 but to   
promote our present felicity4 ,unless we
 can lay before people1 considerations  
of sufficient weight1 to impress their  
minds with a deep affecting sense of its

 great importance and good effects1 they
 will not feel the obligations to attend
 upon it1 in such a manner1 as will be  
influential on their practice4 ,they    
will treat it as of little consequence  
in itself1 or to the community4 ,they   
will speak of it in terms either of     
disrespect or reproach2 they will       
infrequently attend upon it1 or wholly  
retire from it4--,hath it then any happy
 effects on the minds and morals of a   
people1 or hath it not8 ,is it of any   
advantage8--,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 worship1   
and join in all its holy exercises8 ,let
 us go into a large and candid enquiry4 
,let us attend to the arguments1 which  
shall be offered1 without any prejudice1
 or unwillingness to be convinced4 ,let 
us receive light when presented3 hear   
patiently1 and weigh carefully reasons  
when offered4 ,a prejudiced mind is not 

in a situation to admit conviction4 ,a  
real and inward dislike of ,religion1   
will prevent our hearing an argument1 as
 we ought to hear it1 the design of     
which1 is to honor and recommend any    
important branch or interesting duty of 
it4 ,if we really hate ,religion1 and   
have no regard to principles of         
morality1 we are prepared to treat with 
scorn all arguments in favour of any of 
its duties1 though the arguments be     
altogether rational and fully           
conclusive4--  ,public worship is       
directly calculated to preserve religion
 in the world1 or to prevent it from    
being lost1 and is1 therefore1 of the   
greatest moment and most beneficial     
tendency4 ,this consideration will have 
no effect upon any1 who do not esteem   
,religion both necessary and important4 
,for if it be a fiction1 a mere fable1  
it ought to be disesteemed by all1 and  
expelled from the world1 and of course  
that which tends to prevent its being   
lost1 would on this supposition1 be     

really of pernicious tendency4 ,to all  
who admit the reality of religion1      
whatever hath a tendency to preserve it1
 must be exceedingly dear4 ,and they    
will be cordially attached to it4 ,as   
long as public worship is honored and   
maintained1 religion1 the holy          
scriptures1 and morality will be        
honored1 likewise1 and maintained3 will 
be esteemed and admired4 ,they can never
 be lost as long as a ,christian        
,ministry and a ,christian worship are  
regarded4 ,there is no other way1       
possibly1 in the nature of things1 to   
extirpate the true religion from the    
earth1 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  
public4 ,and the spirit of the present  
day which hath gone forth against the   
corrupt governments in ,europe1 or the  
thrones of ,kings1 wages war also       
against the ,altars of ,god4 ,it makes  
no discrimination between gross         

superstition and rational religion4 ,by 
ridicule1 by insult1 by impious scoffs1 
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 contrivance1 and to     
leave the temples of ,god to moulder    
down1 forsaken and despised4 ,julian1 a 
,roman ,emperor1 surnamed with great    
justice the ,apostate1 was a very       
cunning and subtle man4 ,he had great   
abilities4 ,he was a philosopher4 ,after
 he became an unbeliever1 and openly    
renounced the ,christian religion1 he   
resolved to annihilate it1 to expel it1 
name and thing1 from the world4 ,and    
there are too many1 in this age1 who    
ardently wish he had succeeded4 ,as the 
only probable mean to accomplish his    
purpose1 he deposed all ,christian      
,ministers1 and prohibited1 by his      
imperial authority1 all public worship4 
,the pagan ,priests he honored every    
where1 and highly distinguished them by 
his favor4 ,the temples of ,god he      

turned into shrines for pagan ,idols4   
,lectures on the ,platonic philosophy   
succeeded to the exhibition of ,gospel  
doctrines and divine ordinances4 ,and   
had not ,,that ,,being1 who is wiser    
than the wisest1 and who1 with infinite 
ease1 frustrates the counsel of man1    
interposed1 and raised up a successor to
 the imperial ,dignity who was a cordial
 friend to the ,gospel of the ,saviour2 
the artful ,apostate would have done1   
what all enemies of christianity wish   
had been done1 wholly extirpated it4    
,but ,jesus of ,nazareth1 the despised  
,galilean1 the doctrines of the cross1  
have triumphed4 ,the gates of hell1     
,satanic and human malice1 cannot       
prevail4 ,the ,christian ,religion has  
lived1 in spite of all opposition--and  
will live to the ,end of the world4     
,under ,providence1 the continuance of  
it1 to this day1 is to be chiefly1 if   
not wholly1 ascribed to public worship  
and divine institutions4 ,drop all      
public worship1 and religion is         

supplanted4 ,probably the holy          
scriptures would never more be          
translated--if preserved1 at all1 in    
their original languages1 it would be in
 the cabinets of the curious4 ,to public
 worship1 then1 are we mainly indebted1 
that religion is not lost1 in the waste 
of time1 the revolutions of the arts and
 sciences1 the confusion and wreck of   
kingdoms1 the wars and public calamities
 of nations1 the vices of men1 and the  
multitude of idolatrous rites4          
,,discourse ,,vii4  ----------  ,the    
duty of public worship1 and its         
beneficial tendency4  ,,matthew iv4 #aj4
  ,then saith ,jesus1 get thee hence    
,satan1 for it is written2 ,thou shalt  
worship the ,lord thy ,god1 and him only
 shalt thou serve4  ,among all the      
visible ,creatures1 it is man's peculiar
 excellency1 that he is capable of      
considering and worshipping his ,maker  
and was made for that purpose4 ,your    
attention is again called therefore to  
the duty and beneficial tendency of     

public worship4--,we have already       
largely argued the duty of it from      
reason and scripture1 the two great     
sources of moral and religious          
knowledge4--,the beneficial tendency of 
it we urged from a consideration of the 
purposes1 for which it was instituted2  
which were these three1 man's present   
and temporal happiness3--his future     
spiritual and eternal happiness3 and the
 divine glory4--,its beneficial tendency
 we likewise argued from this           
consideration1 that it is an excellent  
expedient to prevent ,religion from     
being lost in the world4 ,there will    
never be much serious godliness among   
any people or in any family1 where      
public worship is lightly esteemed1 or  
generally neglected4 ,for it is an      
excellent expedient to keep alive on the
 mind a sense of ,religion1 and our     
obligations to a gracious and holy ,god4
  ,this is the second consideration1    
which will be urged1 to illustrate the  
great utility of public worship4  ,no   

man who has any just views of the nature
 and importance of ,religion1 can be    
indifferent about the state of it1 among
 those with whom he lives1 and in the   
place where divine providence has cast  
his lot1 and where he expects to spend  
the remnant of his days4 ,if he desire  
to have it flourish1 to see morality    
honoured1 and the happiness of others   
increased1 he must be a firm friend to  
the public worship of ,god4 ,he who     
treats his ,maker with intire neglect1  
or disowns the obligations he is under  
to him1 will treat his fellow-men with  
scorn1 and make light of the obligations
 he is under to them4 ,without public   
worship ,god would soon be forgotten1   
and ,religion lost among us4 ,if man be 
once released from the obligations of   
,piety1 no other will bind them3 there  
will be no mutual trust and confidence  
among us3 yea1 society would be         
dissolved4 ,the fear of ,god is the     
principal support of government1 and of 
the peace and good order of the world4  

,the more godliness there is among us1  
the more honesty1 industry1 and sobriety
 there will be4 ,nothing but religious  
principles will restrain men from secret
 wickedness1 controul the licentiousness
 of the ,great1 who think themselves    
above law2 and curb the wild passions of
 the people4 ,and as there is no        
probability that ,religion will ever    
flourish1 or even subsist among us1     
without public worship1 it is very      
desirable it should be constantly and   
faithfully attended upon for the good of
 our country2 that we may become a      
sober1 virtuous nation1 and ,god may not
 be provoked1 to send upon us destroying
 judgments1 or still more severely      
chastise us4 ,let every one then1 who   
wishes well to the interests of his     
country1 shew it1 by diligence in       
attending upon the duties of ,piety in  
,god's ,courts4 ,we hear many express   
themselves very high on the subject of  
honesty and faithfulness to promises4   
,and too much cannot be spoken in praise

 of these4 ,they are the pillars of     
public order4 ,but in what way are we to
 expect1 that the great body of people  
will be honest1 sober1 industrious1     
temperate1 and faithful8 ,in the        
omission1 or in the practice of the     
duties of public worship8 ,can we hope  
that they will be regular1 sober1 honest
 members of civil society1 while they   
despise the duties1 which they owe to   
,god1 in his sanctuary1 on his holy     
,sabbaths8 ,if we flatter ourselves that
 this will be the case1 we discover our 
want of wisdom1 and a true knowledge of 
human nature4 ,we may as well look for  
the streams to flow1 when the fountain  
is dried up4 ,will the rose blossom and 
send forth its fragrance1 when the root 
is decayed8 some will tell us           
notwithstanding1 that they have         
constantly attended public worship1 for 
many years together1 and still have     
never found any happy effects either on 
their minds or lives4 ,they fail not1   
also1 to add that others1 in the circle 

of their acquaintance1 are constant in  
appearing before ,god in ,zion1 who are 
very bad men1 who practise all manner of
 wickedness4 ,to what purpose1 they ask1
 is it1 then1 to be constant in the     
duties of public worship on the         
,sabbath1 if the week be spent in       
dishonesty1 idleness1 falsehood1 and    
vice8--,it would be perfectly safe to   
risk our cause in an appeal to          
experience or fact4 ,let us examine the 
lives and conduct of those1 who make    
conscience of the duty of public        
worship1 and those who deny or neglect  
it altogether4 ,every one who is capable
 of observation knows the difference4   
,so true is this1 that it is a common   
remark that no one denies or deserts    
public worship1 but he falls into some  
vice1 some scene of iniquity4 ,he has   
done that which makes him ashamed to see
 his fellow-men1 and join in worshipping
 ,god with them4 ,atheists and          
,libertines renounce the duty4 ,they    
reproach it1 and display all the        

bitterness of malice against it4 ,some1 
it is granted1 are never seen1 or seldom
 seen1 within the walls of a ,church1   
who are still honest and upright in     
their dealings--and against whom the    
charge of immorality and profaneness    
cannot be justly laid4 ,others may omit 
the duty1 through mere sloth or         
negligence1 or some prejudice or pique4 
,but when candor has made this          
concession1 it must stop4 ,i would wish 
to wound the feelings of no man--much   
less to bring in a false accusation4    
,however truth is sacred1 and must not  
be given up4--,are not                  
sabbath-breakers--look round and see1   
and judge righteous judgment1 are not   
neglectors of the duties of ,piety in   
,god's house1 generally profane and     
immoral8 ,do they not too often prove1  
by their conduct1 that they have no     
principle8  ,if any still object and    
say1 ,i have attended constantly for a  
succession of years1 and have found no  
real good effect on my heart or conduct4

 ,i am as much averse to religion as    
ever3 as dishonest and unjust as ever3  
as ignorant and blind as ever1 having no
 knowledge of one duty1 doctrine1       
ordinance1 or virtue of ,religion--as   
profane1 as hard-hearted1 as unkind1 as 
brutal in my manners and temper as ever1
 as intemperate and villainous as ever4 
,i therefore am resolved1 ,i will never 
go to public worship again4 ,i have     
gotten no good4 ,public instructions    
have never taught me any thing4 ,i know 
no more of the subject of ,religion and 
morality1 than if ,i had never heard one
 word about them4 ,i have no more       
conscience about duty1 or seriousness1  
than if ,i had never been urged and     
importuned to become an upright and good
 man4 ,is this really the case8 ,can any
 one make this confession consistently  
with truth8 ,if so1 your situation is   
indeed awful and alarming4 ,the tear of 
commiseration may be shed over you4 ,if 
you have any sense or reason1 you must  
tremble4 ,an immediate reformation is   

now incumbent on you4 ,you have not a   
day or moment to lose4 ,but can you     
think this a valid objection against the
 importance and happy advantages of     
public worship8 ,it is a full proof of  
your own guilt and iniquity1 but no     
proof against the duty of a constant    
attendance upon the holy solemnities of 
,zion4 ,but let me expostulate a moment 
with you4 ,i feel an uncommon solicitude
 for you4 ,give me leave to ask1 how do 
you know that public worship has been of
 no benefit to you8 ,can you possibly   
tell how bad you would have been1 or how
 much more vile and abominable1 or      
ignorant and abandoned1 you would have  
been1 than you now are1 if you had      
always refused to attend public worship8
 ,you might have been in the midst of   
almost all evil4 ,you have been under   
great restraint4 ,if you be not         
sensible1 that you ever received any    
instruction or one idea of christian    
doctrine1 still you may have acquired   
much religious knowledge1 and gained    

much strength against temptations and   
sins1 and not be sensible of it4 ,we    
imperceptibly acquire knowledge and the 
habits of moral honesty4 ,perhaps1 by   
attending public worship1 you have been 
saved from those open sins1 which would 
have destroyed your reputation1 and     
ruined you1 both for this world and the 
next4 ,but further1 permit me1 or rather
 suffer conscience to do its friendly   
office1 and ask you1 if you have never  
gotten any good at all by public        
worship1 was the fault yours1 or was it 
not8 ,where is the blame to be fixed8   
,somewhere it must lie3 for it is       
exceedingly great4--,when you have been 
in ,god's ,sanctuary1 did you never hear
 one proper prayer offered to the throne
 of grace1 did you never hear from any  
one1 a discourse that contained1 at     
least1 some moral or religious truth1   
some really ,gospel-doctrine1 something 
to regulate your morals1 to enforce     
duty1 to invite you to love1 fear1 and  
serve ,god1 to do good to man1 and to   

live a pious and holy life8 ,is it      
possible for you to say1 you never heard
 one prayer1 or one discourse1 that had 
any truth or knowledge in it8 ,if you   
have heard both pious prayers1 and      
edifying discourses1 what is the reason 
you have gotten no good8 ,the blame is  
yours4 ,have you not been prejudiced8   
,have you not been careless and         
inattentive8 ,have you not been stupid  
and thoughtless8 ,how unreasonable then 
is your conduct in objecting against    
public worship6 ,how foolishly do you   
act to forsake ,god in his worshipping  
,assemblies8 ,a man sick unto death     
calls an eminent ,physician4 ,the       
,physician repairs in haste to the      
chamber of the sick4 ,he hears his      
groans1 he critically examines his case4
 ,he prescribes the only proper and     
effectual remedies2 and retires4 ,the   
patient refuses1 after viewing them to  
apply them4 ,but he insists upon it1    
that the physician is unskillful1 and   
the means ineffectual4 ,the disorder    

rages3 nature yields under its violence1
 and the poor ,sick man dies1 because he
 would not apply the prescribed means4  
,where is the blame to be charged8 ,let 
common sense furnish the answer4        
,public worship is particularly         
calculated to keep up a sense of        
,religion on the soul4 ,such is the     
nature of man1 that he must have forms  
of worship1 or he will lose all sense of
 ,god and divine things4 ,the substance 
and power cannot be preserved1 where the
 forms are denied and relinquished4 ,in 
the public ,assemblies of ,god's people1
 the various principles of human nature 
are made to operate in favor of         
religion3 the power of sympathy1 all    
know1 is very great1 and in public      
worship this may be the mean of exciting
 serious attention and thoughtfulness4  
,when we go to the house of the ,lord1  
weekly1 to pray and praise1 to speak and
 hear divine truths1 we shall be ashamed
 to fall into vice--to commit scandalous
 crimes--or to act an unjust or unkind  

part4 ,if we do what is mean1 dishonest1
 or vile1 we shall reluctate seeing our 
fellow-worshippers again1 when the      
,sabbath revolves4 ,all love the praise 
of others1 and desire their esteem2 and 
they therefore will endeavour to behave 
so as to see their fellow-worshippers   
with pleasure again4 ,joint prayers tend
 to solemnize the soul2 joint praises to
 enliven the affections2 and public     
instruction to enlighten the mind4 ,nay1
 barely seeing each other together1     
after the business1 toils and           
dispersions of the week1 tends to soften
 and humanize the soul3--to promote     
kindness and friendship1 benevolence and
 morality3--to make us ashamed of our   
follies and vices--fearful of error--and
 to esteem and revere ,virtue4 ,it      
nourishes moral sentiments and keeps men
 from degenerating into an uncultivated 
unsocial state4 ,in the institution of  
public worship1 the supreme ,being      
considers men as being what they are1 as
 being influenced by the principles1 we 

find they are1 in our connexion with the
 world4 ,he treats them as moral agents 
and social beings4 ,and all the powers  
of human nature and principles of       
society are compelled to operate in     
favour of moral and divine things4      
,public worship1 therefore1 tends to    
make men sober and moral1 pious and     
just3 good citizens and obedient        
subjects1 faithful parents and dutiful  
children1 obliging neighbours and useful
 members of the ,community4--,the       
seasons of public worship are placed at 
a convenient distance4 ,were the        
distance greater or less1 it would not  
be so well4 ,were the seasons of it to  
return once in three days1 multitudes   
would not have time enough1 to attend to
 their necessary concerns--or to provide
 for their comfortable subsistence4     
,were they to return only once a month1 
or three or four times in a year--we    
should forget our duty--be under        
disadvantages about acquiring religious 
knowledge1 or being fitted for duty4    

,one day1 in seven1 seems to be a happy 
mean--a due proportion of time4 ,six    
days we may attend to our secular       
pursuits or callings4 ,every seventh is 
to be consecrated to ,god1 as a season  
of public devotion4 ,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 things1 and to     
cherish and preserve a sense of religion
 among mankind4--  ,a third             
consideration to convince us of the     
happy tendency of public worship1 is its
 adaptedness to diffuse extensively     
religious knowledge4 ,that a just       
understanding of the holy scriptures1   
and of the essential principles of the  
,gospel and morality is of high         
importance1 it is presumed no one will  
dispute4 ,for the soul to be without    
knowledge is not good4 ,we cannot be    
happy without it4 ,we cannot be saved   
without it4 ,it is the food of the mind2
 supports and invigorates4 ,and here1 it

 ought to be remembered1 that such is   
the nature of the ,christian ,religion1 
that it cannot flourish1 or be even     
continued in its purity1 without        
knowledge4 ,a high degree of ignorance  
is incompatible with salvation4 ,man is 
also exceedingly averse to the trouble  
and pains of acquiring knowledge4 ,he is
 stupid and unwilling to attend to      
spiritual things4 ,he needs line upon   
line3 instruction upon                  
instruction4--,besides1 a very large    
proportion of the children of men must  
of necessity labour for a subsistence in
 the world4 ,from the very state and    
circumstances1 in which they are placed1
 laborious diligence is requisite4 ,it  
is not optional with them1 whether to be
 industrious or not4 ,necessity compels 
them4 ,if they will not work1 they      
cannot live4 ,and this is a wise        
ordering in ,providence4 ,for industry  
is friendly to health and ,virtue4 ,if  
the earth were to yield1 spontaneously  
all that man wants for his support1 it  

would not be so well for him4 ,it is a  
blessing then that he is obliged to be  
industrious4 ,idleness is the inlet of  
every vice4 ,if man be not necessarily  
employed about what is useful and good1 
he will employ himself about evil4      
,since then so great a part of the human
 race are obliged to be engaged in      
laborious employments1 public worship is
 a happy expedient to spread ,christian 
knowledge4 ,innumerable multitudes may  
be instructed at one and the same time4 
,the benefit of a whole week of diligent
 study may be enjoyed in one day by     
thousands4 ,public instructions1 in     
,god's house of prayer1 are the easiest 
way of communicating and diffusing      
knowledge4 ,the ,christian ,minister1 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 science4 ,an     
illiterate man1 however pious and good  
he may be1 is totally unqualified for   
sustaining the office1 or discharging   

the duties1 of a ,gospel-,minister4  ,a 
fourth argument to prove the beneficial 
tendency of public worship is1 that the 
duties or exercises of it are well      
adapted to promote the ,salvation of    
men4--,if any under the peculiar        
advantages of the public stated worship 
of ,god finally perish1 it will be a    
dreadful reflection1 when they shall be 
forced to say1 how have ,i hated        
instruction and my heart despised       
reproof8 ,and have not obeyed the voice 
of my ,teachers1 nor inclined mine ear  
to them that instructed me4 ,i was in   
almost all evil in the midst of the     
congregation and ,assembly4--,wisdom    
says unto all1 of every rank and        
condition1 hear instruction1 and be wise
 and refuse it not4 ,blessed is the man 
that heareth me1 watching daily at my   
gates1 waiting at the posts of my doors4
 ,blessed1 indeed1 are all who hear the 
word of ,god and keep it2--who are      
constant in attending upon1 and who duly
 improve sanctuary-opportunities and    

privileges2 who never fail1 except when 
strict necessity or charity may be      
pleaded1 to appear in ,god's house1 and 
exert themselves to have its duties of  
essential service to them4 ,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 odious1 and
 all ,virtue and duty in an amiable     
light4 ,god and angels are witnesses of 
the devotions of his worshipping people4
 ,when we are before him1 here in his   
courts1 his all-seeing eye is upon us4  
,he records in the book of his          
remembrance what is amiss or insincere1 
and an account must at last be rendered 
unto him of the hours we spend here1 as 
well as of all our thoughts1 words1 and 
deeds4 ,this is sufficient to compose   
the mind1 to solemnize the heart1 and to
 render us attentive4 ,we may well      
exclaim with ,jacob1 how dreadful is    
this place6 this is none other than the 
house of ,god1 and this is the gate of  

heaven6 ,we should all say with         
,cornelius1 now therefore are we all    
here present before ,god to hear all    
things that are commanded thee of ,god4 
,a fifth argument to evince the         
beneficial tendency of public worship   
is1 that it is calculated to bring      
people to a friendly temper towards each
 other1 and to mutual love and          
forbearance4 ,in divine ordinances1 the 
worshippers appear like brethren4 ,they 
ask for the same mercies4 ,they look to 
the same ,mediator for a full pardon of 
their manifold impieties4 ,they profess 
to believe the same truths1 to need the 
same purifying grace to restore unto    
their hearts the lost image of ,god4    
,they partake of the same ordinances4   
,their voices are mingled in the same   
praises4 ,can they1 then1 fall out by   
the way8 ,must they not be mild and     
forgiving towards each other8 ,can they 
refuse to practice condescension8 ,they 
all appear before a holy ,god--profess  
to hope for the same salvation--and at  

last to enter into the same kingdom of  
,glory4--  ,the sixth and last          
consideration to evince the beneficial  
tendency of public worship is1 that it  
serves to train us up for the worship   
and employments of the celestial        
kingdom4 ,pious worshippers cannot but  
rejoice1 to think that the institution  
of public worship is1 as it were1 a     
,,concert of prayer--that all           
,christians in past ages have loved to  
engage in it1 and left their testimony  
in its favour by their constant         
attendance upon it4 ,they recorded their
 sweet experience of its pleasure4 ,and 
all sincere friends to the cause of the 
,redeemer1 over the ,countries where the
 ,gospel is known1 make conscience of   
assembling together to honour ,god in   
public worship4 ,when we address        
ourselves to the various parts of it1 we
 are animated1 we are consoled1 with the
 thought that we are not alone1 but that
 all ,god's people are joining with us4 
,how has my heart been enlarged with    

this idea6 ,but what is the worship of  
,god here on earth compared to the      
heavenly6 ,here sin stains our best     
duties4 ,imperfections cleave to all our
 warmest devotions4 ,clouds of error    
obstruct the clear and full view of     
truth4 ,we know but in part1 we prophesy
 but in part4 ,our harps are hung on the
 willows4 ,a dead languor rests on all  
our religious performances4 ,but in     
heaven there will be no cold hearts--no 
dissenting voices4--,perfect love will  
animate all the worshippers in the      
realms of eternal day4 ,they are before 
the throne of ,god1 and serve him day   
and night in his temple4 ,their joy is  
one4 ,their happiness is one4 ,and their
 worship is the perfection of ardour1   
sublimity and purity4--,how can we      
behold worshipping ,assemblies joined in
 prostrate adorations before the throne 
of grace1 and uniting their voices in   
hallelujahs of praise to the ,eternal   
,king1 without having our thoughts led  
forward to that delightful scene of     

heavenly worship1 where mingled choirs  
of angels and saints1 whose number is   
ten thousand times ten thousand1 and    
thousands of thousands1 are continually 
saying with a loud voice1 worthy is the 
,lamb6 blessing1 and honour1 and glory1 
and power be unto him that sitteth upon 
the throne4 ,do not the crouded         
,assemblies of ,christian worshippers   
bear some distant resemblance to the    
,zion above8--,let it be our supreme    
concern1 to be fitted and trained up by 
the humbler forms of devotion in the    
,church militant1 for the exalted       
services and work of the ,church        
triumphant4----,such are the happy      
effects of stated public worship and    
instructions1 prayers and praises4      
,prayers1 says a mahometan writer1 are  
the pillars of ,religion2 and they that 
forsake prayer1 forsake ,religion4--,the
 public devotions of ,god's house1 how  
advantageous3 how useful3 how beneficial
 in their tendency6--,to thee1 ,o       
devotion1 we owe the highest improvement

 of our nature1 and much of the         
enjoyment of our life4 ,thou art the    
support of our virtue1 and the rest of  
our souls in this turbulent world4 ,thou
 composest the thoughts4 ,thou calmest  
the passions4 ,thou exaltest the heart4 
,thy communications1 and thine only are 
imparted to the low1 no less than to the
 high1 to the poor as well as the rich4 
,in thy presence worldly distinctions   
cease2 and under thy influence worldly  
sorrows are forgotten4 ,thou art the    
balm of the wounded mind4 ,thy sanctuary
 is ever open to the miserable2         
inaccessible only to the unrighteous and
 impure4 ,thou beginnest on earth the   
temper of heaven4 ,in thee hosts of     
angels and blessed spirits eternally    
rejoice4 ,so important is the duty of   
public worship to the world and the     
interest of moral ,virtue1 that we can  
hardly be too zealous in recommending   
it1 or exceed in our encomiums upon it4 
,for it is impossible a man should be   
good1 while he altogether omits the     

duties of ,piety4 ,the neglect of them  
shews that we have no right notions of  
,god1 no sense of his presence1 no      
hearty desires of his mercy1 and no     
solid hope of his favour4--  ,we will   
here1 at the proper place to insert the 
remark1 and as a further proof and      
powerful recommendation of the duty of  
public worship1 see what the views1 and 
opinions1 or feelings and practice of   
the scripture-saints were in regard to  
it4 ,how the ,apostle ,paul viewed it1  
we learn from the following direction of
 his4 ,not forsaking the ,assembling    
yourselves together as the manner of    
some is1 but exhorting one another4     
,these words teach us that there were1  
in the days of the ,apostles1 and should
 be in all ages1 ,christian ,assemblies 
for the public worship of ,god and      
mutual edification3 and that it ever    
was1 and ever will continue to be the   
duty of all ,christians to frequent     
these ,assemblies in obedience to the   
command of ,god1 to perpetuate and      

maintain his worship in the world1 and  
for the confirmation of their faith1 and
 their mutual edification unto life     
eternal4 ,to the ,corinthian christians1
 he says1 ,in the name of our ,lord     
,jesus ,christ1 when ye are gathered    
together3 ,he speaks of their being     
convened for public worship1 as their   
stated custom4 ,and in his salutation to
 them as a ,church1 he mentions those   
that in every place call upon the name  
of ,jesus ,christ4 ,unto the ,church of 
,god which is at ,corinth1 to them that 
are ,sanctified in ,christ ,jesus1      
called to be saints1 with all that in   
every place call upon the name of ,jesus
 ,christ our ,lord4 ,those in every     
place that call upon the name of our    
,lord ,jesus ,christ are all worshipping
 ,assemblies of ,christians4 ,our ,lord 
himself promises1 in a most tender and  
affecting manner1 his gracious notice1  
presence1 and blessing with ever so     
small a number of his worshipping       
disciples or followers4 ,for where two  

or three are gathered together in my    
name1 there am ,i in the midst of them4 
,his calling his followers a ,,church   
implies necessarily their assembling    
statedly for worship and mutual         
edification4 ,public worship directly   
honors ,jesus ,christ1 and is a most    
expressive way of owning him before men2
 and denying it or neglecting it1 is    
denying him and being ashamed of him4   
,he that denyeth me1 and is ashamed of  
me and my words before men1 him will ,i 
deny before my father which is in heaven
 and his angels4 ,the ,psalms are full  
of expressions of warm affection and    
attachment1 as all know who read them1  
to the courts of the ,lord1 to public   
worship4 ,all good men love the ways of 
,zion1 esteem and value exceedingly the 
word of ,god--the house of ,god--the    
ordinances of ,god--the ,sabbaths of    
,god4--,man never appears in so amiable 
an attitude as when on his knees before 
his ,maker4 ,the pleasure of engaging   
cordially in public worship is noble4   

,how often too does ,god honor his      
worshipping ,assemblies by his favorable
 presence--by communicating his         
grace--mercy--peace1 and pardon to pious
 worshippers4 ,what delight6 what joy6  
what sweet experience6 what             
comfort--what transport in joining in   
work and worship so divine4 ,as a       
specimen of the esteem for the public   
worship of ,god1 of delight in it--of   
ardent desires after it--of the         
profitableness of it--,i have selected  
from the ,psalms1 the following         
passages--,how amiable are thy          
,tabernacles1 ,o ,lord of hosts6 my soul
 longeth1 yea1 even fainteth for the    
,courts of the ,lord4--,blessed is the  
man whom thou chusest to approach unto  
thee1 that he may dwell in thy ,courts4 
,we shall be satisfied with the goodness
 of thy house1 even of thy holy temple4 
,my soul thirsteth for thee1 my flesh   
longeth for thee1 to see thy power and  
glory so as ,i have seen thee in the    
sanctuary4 ,my soul shall be satisfied  

with marrow and with fatness1 and my    
mouth shall praise thee with joyful     
lips4 ,for a day in thy courts is better
 than a thousand3 ,i had rather be a    
door-keeper in the house of my ,god1    
than to dwell in the tents of           
wickedness4--,one thing have ,i desired 
of the ,lord1 that will ,i seek after1  
that ,i may dwell in the house of the   
,lord all the days of my life1 to behold
 the beauty of the ,lord2 and to enquire
 in his temple2 for those that be       
planted in the house of the ,lord1 shall
 flourish in the courts of our ,god2    
they shall bring forth fruit in old age1
 they shall be fat and flourishing4     
,again--,i was glad1 when they said unto
 me1 let us go into the house of the    
,lord1 whither the tribes go up1 the    
tribes of the ,lord1 unto the testimony 
of ,israel to give thanks unto the name 
of the ,lord4 ,if ,i forget thee1 ,o    
,jerusalem1 let my right hand forget her
 cunning4 ,if ,i do not remember thee1  
let my tongue cleave to the roof of my  

mouth1 if ,i prefer not ,jerusalem to my
 chief joy4  ,i have now1 my ,hearers1  
largely argued the duty and beneficial  
tendency of public worship4 ,better     
reasons ,i cannot offer4 ,more powerful 
inducements to a constant attendance    
upon it1 unless real necessity may be   
pleaded1 as your excuse1 cannot be laid 
before you1 that are contained in those 
considerations which prove its          
beneficial tendency1 above illustrated4 
,if by those you will not be convinced1 
and reformed1 if heretofore negligent of
 the duty1 you must remain unconvinced  
and unreformed4 ,divine power and grace 
alone can awaken1 convince1 and reform  
you4 ,remember1 if you neglect or deny  
public worship1 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 of4 ,let us all1 then1 make
 conscience of so plain and so important
 a duty as public worship1 that by it1  
we may be trained up for the worship of 
heaven1 for ,,there1 they are before the
 throne of ,god and serve him1 day and  
night1 in his temple4    ,,discourse    
,,viii4  ----------  ,the ,ordinance of 
the ,lord's ,supper not a human         
invention1 but a divine ,institution4   
,,matthew xxvi4 #bf-ca4  ,and as they   
were eating1 ,jesus took bread1 and     
blessed it1 and brake it1 and gave it to
 the disciples1 and said take1 eat1 this
 is my body4--,and he took the ,cup and 
gave thanks1 and gave it to them1       
saying1 drink ye all of it4 ,for this is
 my blood of the ,new ,testament which  
is shed for many for the remission of   
sin4 ,but ,i say unto you1 ,i will not  
drink henceforth of this fruit of the   
vine1 until that day1 when ,i drink it  
new with you in my ,father's            
kingdom4--,and when they had sung an    

hymn1 they went out into the ,mount of  
,olives4  ,it affords peculiar          
satisfaction to the thinking mind1 in   
attending any duty of ,religion1 to be  
well assured that it hath either a      
divine warrant1 as thus saith the ,lord1
 or is supported by the clear light of  
,reason4 ,if we make that a duty which  
,god hath not enjoined upon us1 either  
taught us by the light of nature1 or the
 light of ,revelation1 we are guilty of 
will-worship or superstition4 ,in this  
case1 it may justly be said to us1 who  
hath required this at your hands3 bring 
no more vain oblations4 ,to worship ,god
 in a way not appointed in his word1 or 
by rites and ceremonies not authorised  
by him is to presume to interfere with  
the kingly office of the ,saviour4 ,he  
is king in his ,church1 and alone had   
power to make laws and appoint          
ordinances of worship4 ,it is an        
infallible mark of an apostate and      
antichristian ,church to pretend to     
institute sacraments or ordain modes of 

worship4 ,our ,lord1 knowing the        
proneness of human nature to err1 and to
 adopt modes of worship of their own1   
has left his people this needful warning
 and excellent advice4 ,but in vain they
 do worship me1 teaching for doctrines  
the commandments of men4 ,we reject1    
with abhorrence1 all human inventions or
 commandments in things divine4 ,we     
glory in being guided solely by plain   
scripture1 and not by the opinions or   
decrees of any men--body of men1 or     
venerable ecclesiastical councils1      
however wise1 or learned1 or pious4     
,superstition and impiety are two       
extremes1 in ,religion1 which ought to  
be shunned with equal care4 ,we are not 
to turn aside to the right hand or to   
the left4 ,while we anxiously flee from 
superstition1 we should tremble lest we 
run to the opposite extreme of          
irreligion4 ,excellent is the advice of 
the wise man on this head4 ,put away    
from thee a froward mouth1 and perverse 
lips put far from thee4 ,let thine eyes 

look right on1 and let thine eyelids    
look straight before thee4 ,ponder the  
path of thy feet1 and let all thy ways  
be established4 ,turn not to the right  
hand nor to the left2 remove thy foot   
from evil4 ,the right-hand errors of    
superstition1 and the left-hand errors  
of irreligion are to be avoided with the
 utmost solicitude4  ,as worshipping    
,god in more ways than he has appointed1
 or in unauthorized ways is             
superstition2 so neglecting the ways and
 ordinances of worship1 which he hath   
most obviously appointed is irreligion4 
,if we refuse1 under any pretence       
whatever1 to attend upon that1 as       
,,duty1 which he hath most expressly    
commanded1 and which is altogether      
reasonable in itself1 we are guilty of  
impiety1 or despising his authority1    
breaking his laws1 and rising up in     
rebellion against him2 and of course    
shall be dealt with accordingly4 ,for to
 retrench is no less criminal than to   
add4 ,we are as strictly prohibited from

 taking away from1 as adding to1 the    
revealed will of ,god4 ,the             
conscientious mind1 therefore1 would    
wish above all things to avoid both     
crimes1 taking from or adding to1 going 
beyond or stopping short of duty4 ,to   
determine which crime of the two is most
 heinous1 is perhaps beyond our         
abilities4 ,it is enough for us to know 
that both are very aggravated ,sins1 and
 to be avoided with the utmost          
solicitude4  ,we should carefully and   
diligently worship and serve the ,lord  
our ,maker1 just as he has commanded us1
 precisely1 and not according to any    
traditions of men1 decrees of councils1 
uninspired canons1 or our own vain      
imaginations4 ,religious and            
,gospel-worship and ordinances should be
 kept1 pure and entire1 free from all   
human mixtures and inventions4 ,these   
are the feelings and views which our    
,churches profess to entertain--to walk 
by--and to hold4 ,if in any instances1  
or degree1 we deviate from them1 we do  

it mistakenly--and unintentionally2 and 
therefore we trust1 should this be the  
case1 it will not be imputed to us1 as a
 wilful aberration from the original    
purity and primitive glory of the       
,gospel4 ,we profess1 and wish to take  
,christ's spiritual and heavenly        
,religion1 just as he1 and his ,apostles
 have delivered it to us1 in the sacred 
,volume4--,and that we may all be fully 
and perfectly satisfied1 that while     
remembering the bitter sufferings and   
agonies of our once crucified1 but now  
risen ,redeemer in the sacrament of his 
supper--in the elements of bread and    
wine1 we are only acting in pious       
obedience to a plain1 positive1 and     
express command1 as express as any one  
can be1 of our glorious high ,priest1   
the captain of our salvation4--,it is   
proposed1 in the sequel1 to--  ,i4      
,consider the original and actual       
institution of the sacramental supper-- 
,,ii4 ,and--the nature of it1 and who   
may rightfully attend upon it4  ,i4 ,we 

are to consider the original and actual 
institution of the sacramental supper4  
,it may not be improper or unuseful1    
just to notice here as we enter on this 
important subject1 the names1 by which  
this ,ordinance of the ,new ,testament  
dispensation1 is commonly known4 ,i now1
 in the entry1 call this ordinance1 an  
ordinance of the ,new ,testament        
dispensation1 because ,i hope to be     
able1 in the subsequent reasonings1 to  
prove it to be so1 to every mind that   
has candour1 and discernment1 to see the
 force of arguments4 ,it has been       
differently denominated1 in the         
,christian ,church1 and by different    
communions of ,christians4 ,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 supper4 ,among all these        
appellations1 that by which it most     
commonly goes1 among christians1 is the 
,lord's supper4 ,in each of these names1

 there is a peculiar significance and   
propriety1 as is justly observed in     
those numerous discourses1 which have   
been published on this                  
,gospel-ordinance4 ,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  
it4--,there is1 in holy scripture1 most 
obviously1 sufficient reason for these  
several names given to it4 ,but we      
readily concede1 the word sacrament is  
not in the ,new-,testament-writings4 ,it
 signifies binding ourselves to the     
,lord by covenant-vows and promises4    
,whenever we participate of the         

sacrament of the supper1 we solemnly    
covenant1 engage1 and promise visually  
to be the ,lord's2 to believe his       
truths1 to be faithful in his service1  
to perform the duties which he          
enjoins--and to take him for our only   
,saviour4--  ,it may also1 once for all1
 be here remarked1 that there are1 among
 the various communions of christians1  
some circumstances relating to this     
,ordinance1 which are not essential1 but
 are left to the convenience1 prudence1 
and situation of the followers of the   
,son of ,god4 ,such as the frequency    
with which it ought to be celebrated2   
the posture of the recipients2--the     
quantity of the ,elements to be         
taken2--and several other less points1  
which indeed have caused much contention
 among pious christians1 to the disgrace
 both of reason and religion4 ,in all   
indifferent things1 it is folly to      
contend4 ,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 ,redeemer4 ,these 
circumstances are perfectly immaterial4 
,and how unhappy1 that christians should
 ever interrupt the harmony of churches 
on account of them1 or divide and       
separate from each other4 ,but about    
what trifles1 ,,mere ,,nothing1 will men
 furiously quarrel6 ,he who kneels at   
the holy table is as acceptable a       
worshipper1 as he who sits or stands4   
,god looks at the heart1 and not at the 
outward appearance4 ,a composed1 decent1
 and respectful or reverential posture  
is becoming1 and is required4 ,and as   
often1 as the body of the people1 with  
whom we worship1 deem it expedient to   
solemnize the holy ordinance of the     
supper1 we should do it1 even if our    
private opinions should happen to be    
different4 ,all that ,christian         
,churches are concerned about1 is that  
their ,communion-days or ,sacramental   

seasons may not be too near each other1 
or too far distant1 lest the good       
effects1 which they are intended to     
accomplish1 should be frustrated4 ,these
 observations are made to reconcile     
unhappy differences in ,churches--to    
prevent needless disputes--and to       
promote among all that love our ,lord   
,jesus ,christ1 however distinguished by
 name or distant in place1              
union--love--charity--condescension--and
 mutual forbearance4 ,i hope the        
glorious day will soon arrive when      
,god's people of the various            
denominations1 will make the most of    
their union1 and the least of their     
difference--and be in all ,,essential   
,,things1 of one mind1 of one way3 and  
will lay aside and be ashamed of their  
foolish attachment to1 and intemperate  
zeal for mere circumstantial points1    
names1 and forms4 ,happy are the persons
 or the church that can divest          
themselves of all party-views and       
prejudice--of all bigotry and narrow    

notions1 and embrace all pious people1  
of whatever sect1 in the arms of        
fraternal affection--loving those most1 
who appear to have most of the temper   
and holiness of the ,gospel6 ,alas6 what
 mischief to the best of all causes1    
that of ,jesus of ,nazareth1 hath       
bigotry done in every age1 and every    
land1 where his name has been known6    
,but the principle design of the present
 discourse is to prove1 from scripture1 
the reality of such an ordinance1 as we 
call the sacrament of the supper4 ,is   
there1 then1 such an ordinance1 in the  
,christian ,church1 to be observed by   
all the followers and disciples of our  
,lord1 in every age and country8 ,if    
there be not1 we are1 in our attendance 
upon it1 justly chargeable with adopting
 human inventions and corruptions4      
,consequently are guilty of will-worship
 or superstition4 ,we go beyond what is 
required of us4 ,we cannot1 of course1  
hope1 upon reasonable grounds1 for the  
divine acceptance and approbation4 ,for 

,god is never honored by1 or pleased    
with our religious observances1 however 
seemingly devout or pious we may be1    
when we presume to offer him1 either    
what he hath not required of us by plain
 instructions of his own word1 or made  
known to us by the dictates of reason3  
or when we offer it in the way1 which he
 hath not required4 ,we are to admit as 
articles of faith all that he hath      
enjoined1 and only what he hath         
enjoined1 and no more4 ,in our practice1
 as professed christians1 we are to do  
precisely as he hath commanded us4 ,to  
believe as he tells us1 and to do as he 
bids us1 is the chief of religion4 ,as  
professed followers of the ,redeemer of 
the world1 we are to walk in all the    
ordinances and commandments of the ,lord
 blameless4 ,on the subject of positive 
duties we are to be guided1 in our      
inquiries1 altogether by the revealed   
will of him1 who appoints them4  ,laying
 aside all prepossessions from          
education1 tradition1 or other sources1 

let us candidly and critically enquire1 
whether ,jesus ,christ did not1 in the  
most ,,positive and ,,express manner1   
institute the sacrament of his supper1  
or a solemn commemoration of his passion
 and death by partaking of bread and    
wine set apart to be emblems of his body
 and blood4 ,and it is not possible for 
any language to be plainer or easier to 
be comprehended1 than the passage of    
scripture chosen for our present        
meditation4 ,in it we have an account1  
concise1 but full1 of the original      
appointment4 ,we have1 in it1 the       
history of the first ,christian         
sacrament ever attended upon4 ,the      
,jewish ,passover is done away          
,,expressly1 by him whom it typified1   
and who alone had authority to change or
 abrogate the whole ,jewish system4 ,he 
says1 in so many words1 that he         
abolishes it1 and would never more      
attend it4 ,he says1 he sets up another 
and new ordinance1 in its room1 to be   
continued in his ,gospel kingdom4 ,he   

himself dispenses the ,elements after   
consecrating them by prayer4 ,his       
disciples partook of them4 ,all the     
circumstances are minutely set down4    
,nay1 he ordained1 as king of ,zion1 as 
head over all things to his ,church1    
that the commemoration of him1 by       
material bread and wine1 should be      
,,statedly observed to the end of the   
world1 in his ,church1 for the important
 purposes of honouring him as a         
,saviour1 and preserving warm in the    
heart1 and perpetuating the memory of   
his sufferings1 his dying love and rich 
grace4 ,i will explain and illustrate   
this history of the institution of the  
,lord's supper1 in the following manner1
 and principally in the words of an     
approved expositor4  ,at the close of   
the paschal supper before the table was 
cleared1 ,jesus to show that he was     
thereby typified as the lamb of ,god who
 was to be sacrificed for us1 took in   
his hand such bread as was in common    
use1 and having set it apart for sacred 

service1 by thanksgiving and prayer1 he 
brake it and distributed it among his   
disciples1 saying take eat2 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 death2 in like     
manner as the eating of the paschal     
,lamb was appointed to be a memorial for
 the preservation of ,israel from the   
destroying angel1 and of their          
deliverance out of ,egypt4----,after the
 same manner he likewise took the cup of
 such wine in his hand as they had at   
the paschal supper1 and setting this    
apart by thanksgiving and prayer to     
sacramental use1 delivered it to his    
disciples1 saying to every one of them1 
drink of this3 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 covenant1 and purchasing of  
all its blessings2 and particularly for 

the forgiveness of the sins of vast     
multitudes1 not of the ,jews only1 but  
of the ,gentiles1 also1 even of all that
 by faith receive the atonement4----    
,but ,i tell you that from this time    
forward ,i have done with drinking the  
juice of the grape in commemoration of  
,israel's deliverance1 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-kingdom1 which
 will take place after my resurrection1 
and will call for a ,,new ,,use of wine 
in the commemorative ,ordinance which ,i
 have ,,now ,,instituted4----,and when  
at the close they had sung an hymn or   
song of praise suited to the occasion1  
,christ knowing that the time of his    
being betrayed was just coming on1 would
 not stay to be apprehended in the      
house1 lest he should bring the ,master 
of it1 into trouble1 nor in ,jerusalem1 
lest he should occasion public tumults  
and outrages1 but retired with his      

disciples to the ,mount of ,olives4     
,here is a minute and circumstantial    
account given us by the ,evangelist     
,matthew1 of the ,,abrogation of the    
,jewish ordinance of the ,passover1 and 
the ,,institution of the ,christian     
,ordinance of the ,lord's supper4 ,it is
 a plain and particular account1 as much
 so1 as can well be conceived4 ,and of  
all the four ,evangelists1 it is often  
observed1 ,matthew is the most          
circumstantial and particular in giving 
us the memoirs of our blessed ,lord's   
life1 discourses and conduct4 ,st4 ,mark
 and ,st4 ,luke rehearse to us1 in the  
same words1 as nearly as may be1 the    
,,original ,,institution of the         
ordinance of the ,supper1 and the       
abolition of the paschal ,supper1 and of
 the continuance of the former in the   
room of the latter4 ,the ,evangelist    
,mark's account is this4 ,and as they   
did eat ,jesus took bread and blessed   
and break it and gave to them and said1 
take eat this is my body4--,and he took 

the cup1 and when he had given thanks1  
he gave it to them1 and they all drank  
of it4 ,and he said unto them this is   
the blood of the new ,testament which is
 shed for many4 ,verily ,i say unto you1
 ,i will drink no more of the fruit of  
the ,vine until that day that ,i drink  
it new in the kingdom of ,god4 ,and when
 they had sung an hymn1 they went out   
into the ,mount of ,olives4 ,st4 ,luke's
 account is of an exactly similar tenor1
 though the order be a little different4
 ,saying with desire have ,i desired to 
eat this ,,passover with you before ,i  
suffer4 ,for ,i say unto you ,i will not
 any more1 eat thereof1 until it be     
fulfilled in the kingdom of ,god4 ,and  
he took the cup and gave thanks and     
said1 ,take this and divide it among    
yourselves4 ,for ,i say unto you1 ,i    
will not drink of the fruit of the ,vine
 until the kingdom of ,god shall come4  
,and he took bread1 and gave thanks1 and
 brake it and gave unto them saying1    
,this is my body which is given for you3

 this do in remembrance of me4 ,likewise
 also the cup after supper1 saying this 
cup is the new ,testament in my blood   
which is shed for you4 ,no words can be 
more particular4 ,all the three         
,evangelists exactly agree in their     
account4 ,there is indeed a wonderful   
harmony in this1 as in all their other  
accounts of the birth1 life1 doctrines1 
institutions1 sufferings1 and death of  
the son of ,god4 ,they vary so much as  
is a full proof that they did not       
transcribe from each other--or pen their
 ,gospels by previous concert3--and they
 harmonize so completely as to satisfy  
all candid minds1 that they gave a true1
 and not a false or fictitious history4 
,all these three ,evangelists tell us   
that ,jesus ,christ1 ,,directly and     
,,expressly1 abolished the ordinance of 
the ,,passover4 ,and that he also in the
 ,gospel-kingdom1 or his ,church1 would 
have bread and wine used as an ordinance
 commemorative of his broken body and   
shed blood4 ,he was very formal1 as well

 as solemn and particular in this4 ,he  
told his disciples what the bread was a 
sign or symbol of--his body broken3 and 
what the cup was the sign or emblem     
of--his blood shed for the remission of 
sin4--,all reasonable people will agree 
that his disciples1 who were present and
 heard him1 and partook of the          
consecrated bread and wine1 understood  
him perfectly4 ,but how did they        
understand him8 ,if they did not        
comprehend his meaning1 it was because  
he did not utter himself intelligibly1  
or they had not common capacities to    
take up his meaning4--,how they         
understood him1 their conduct explains  
to all who have eyes to see1 and ears to
 hear4 ,did they ever more after this   
attend the paschal ,ordinance1 which had
 been so dear to the ,jewish ,church1   
from the day of its institution8--,did  
they not on the first day of the week1  
the ,lord's day1 attend public worship1 
and solemnize the ,lord's ,supper8 ,they
 did4 ,what did they do this for1 if    

their ,lord and ,master had not ordered 
them to do it8 ,dared they1 of their own
 accord1 undertake to appoint an        
ordinance of worship8 ,their actions    
speak louder than words can do4 ,in the 
,acts of the ,apostles1 we are told xx4 
,chapter--#g4 that the disciples and    
believers solemnized the ordinance of   
the ,lord's supper--on the              
,,lord',s-,,day--the day of his         
resurrection1 the ,,first ,,day of the  
week4 ,and upon the first day of the    
week when the disciples came together to
 break bread ,paul1 preached unto them4 
,this could not be common breaking of   
bread4 ,no person1 in his senses1 can   
imagine the ,apostles went about from   
house to house to do this4 ,it could be 
no other1 therefore1 than the           
sacramental breaking of bread4 ,it was  
on the ,,first ,,day of the week--the   
,christian ,sabbath1 or ,lord's day4    
,they met for public worship4 ,paul     
preached to them4 ,they had likewise    
public prayers4 ,they assembled as we   

do1 and as the ,christian world ever    
since have done1 on the ,christian      
,sabbath to preach1 to pray1 and to     
solemnize the holy ,ordinance of the    
,supper4--,a still more minute account  
is given us of the various parts of     
pubic worship observed in the ,apostolic
 days--ii4 ,chapter--#da and #db        
verses--,they gladly received the word1 
and were baptized1 and continued        
steadfast in the ,apostle's doctrine and
 fellowship--and in breaking of bread   
and in prayers4 ,they were steadfast4   
,they gladly received the word--took a  
pleasure in hearing it--in being where  
it was preached4 ,the ordinance of      
water-baptism was administered to them4 
,the ordinance of the ,lord's ,supper   
was celebrated and prayers were         
attended4 ,they--that is1 all the       
professed believers in ,jesus ,christ   
continued steadfast in the ,apostle's   
doctrine and fellowship4----,it is then 
a fact incontrovertible1 that in the    
primitive days of ,christianity1 the    

disciples all attended the divine       
ordinances of baptism and the ,lord's   
supper--public worship and prayers1 on  
the ,,first day of the week4  ,to put   
the matter beyond all doubt1 we will see
 what ,st4 ,paul's view of it was4 ,he  
was the chief of the ,apostles4 ,an     
immediate revelation was given to him1  
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 penned4--,in his first   
,letter to the ,church at ,corinth1 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 it1 to show forth the 
death of ,christ till he come--come to  
judge the world1 and to render to every 
man according to his deeds4--xi4        
,chapter--#bc-bg--;,for ,i have received

 of the ,lord1 that which also ,i       
delivered unto you1 that the ,lord      
,jesus1 the same night in which he was  
betrayed1 took bread3 and when he had   
given thanks1 he brake it1 and said1    
,take1 eat3 this is my body1 which is   
broken for you3 this do in remembrance  
of me4 ,after the same manner also1 he  
took the cup when he had supped1 saying 
this cup is the new ,testament in my    
blood3 this do ye as oft as ye drink it1
 in remembrance of me4 ,for as often as 
ye eat this bread1 and drink this cup1  
ye do show the ,lord's death till he    
come4 ,that this is not common daily    
eating and drinking to support life--to 
satisfy hunger and thirst is evident to 
every person1 who makes use of his      
reason in things of religion4 ,could the
 ,apostle speak as he does1 if he meant 
no more than our common meals8 ,if he   
meant only common eating and drinking1  
must he not be insane to speak as he    
does8 ,is common eating and drinking a  
remembrance of ,christ's sufferings and 

death8 ,if we eat and drink1 at our     
common meals1 without a pious and       
thankful heart1 are we guilty of the    
body and blood of the ,lord8 ,is our    
common eating and drinking1 if not done 
in a holy manner1 eating and drinking   
damnation to ourselves--not discerning  
the ,lord's body8 ,are we to wait1 in   
partaking common nourishment1 till we   
have examined ourselves8 ,but let a man 
examine himself1 and ,,so ,,let ,,him   
eat of ,,that bread1 and drink of ,,that
 cup4 ,the ,apostle severely reproves   
the converts at ,corinth for an         
unworthy1 disorderly partaking of the   
,lord's ,supper1 when they assembled for
 that purpose4 ,he calls the ordinance1 
the ,lord's ,supper4 ,when ye come      
together into one place1 this is not to 
eat the ,,lord',s ,,supper4 ,what the   
,lord's ,supper is1 we know as well as  
we know the meaning of any word ever    
used3 as well as we know what the       
,lord's prayer means4 ,the ,lord's      
,supper is not every meal or any        

partaking of any food1 but a ,supper    
that is ,,particularly ,,so--,,eminently
 ,,so4 ,if ,i were to call every prayer 
the ,lord's prayer--and every meal ,i   
made--or food ,i received1 the ,lord's  
,supper1 ,i should justly be looked     
upon1 either as a wilful perverter of   
scripture1 or insane4----  ,further1 the
 ,apostle calls the ordinance now under 
consideration--the ,communion--and      
partaking of it--setting at the ,table  
of the ,lord1 the cup--the cup of the   
,lord4 ,the cup of blessing which we    
bless1 is it not the communion of the   
blood of ,christ4 ,the bread which we   
break1 is it not the communion of the   
body of ,christ4 #a4 ,cor4 x4 #af4      
,again1 verse #ba4 ,ye cannot drink the 
cup of the ,lord and the cup of devils2 
ye cannot be partakers of the ,lord's   
table1 and the table of devils4 ,we may 
also observe1 that the abolition of the 
,jewish passover1 and institution of the
 ordinance of the holy ,sacrament of    
bread and wine1 in the room of it1 is   

plainly intimated1 when the ,apostle    
calls ,christ our ,passover sacrificed  
for us--and directs us to keep the      
feast1 alluding to the paschal feast1 in
 a sincere manner4 ,for even ,christ our
 passover is sacrificed for us4         
,therefore let us keep the feast1 not   
with old leaven1 neither with the leaven
 of malice and wickedness1 but with the 
unleavened bread of sincerity and truth4
 ,it is most easy and natural to        
understand this1 of the ,gospel-feast of
 the sacramental supper--and that this  
comes in the room1 of the ,jewish       
passover4 ,this is the way in which it  
is generally and justly understood4     
,christians1 in general1 and all        
denominations1 have from this and other 
very plain passages of scripture1 been  
of the opinion1 that the ,lord's ,supper
 as a holy ordinance succeeds the       
ordinance of the ,passover4 ,there were 
two stated or fixed ordinances in the   
,jewish church1 ,circumcision and the   
,passover4 ,there are two1 in the       

,christian church1 ,baptism and the     
,lord's ,supper4 ,the latter1 no doubt1 
came in place of the former4 ,at least  
this hath been the common belief2 and it
 will not be given up with out very     
solid reasons4--,none1 generally        
satisfactory1 have ever yet been        
alledged1 and it is presumed never      
will4----,to evade the force of the     
above reasonings and plain scripture1 it
 has been said1 all that is contained in
 scripture relative to the sacramental  
supper1 is only allegory--mere          
metaphor--and that the ,apostle ,john   
speaks of a spiritual supper in the     
soul4 ,that he describes the            
regeneration of the soul1 by ,christ's  
coming into it1 and the sweet pleasures 
of internal religion1 by his supping in 
the soul1 in the following words1 is    
granted4--,and the language being highly
 figurative and metaphorical1 is just   
and beautiful is also allowed4 ,behold  
,i stand at the door and knock2 if any  
man hear my voice1 and open the door1 ,i

 will come into him1 and sup with him   
and he with me4 ,the spiritual supping  
of ,christ in the regenerated soul1 or  
his imparting to it1 divine             
consolations1 no more proves that there 
is no ordinance of the ,lord's ,supper1 
to be a standing ordinance in the       
,church1 to the end of the world1 than  
the first verse in the book of ,genesis 
proves it4 ,it doth not refer to it1 so 
much as in the remotest degree4 ,before 
a person can bring himself to believe in
 such a strange perversion of scripture1
 he must have resolved that he will     
understand nothing1 according to what is
 in truth4 ,what will not man do1 to get
 clear of plain truth6 ,how will he     
twist and pervert the plainest          
words6----  ,it hath also been alledged1
 that our divine ,lord1 directed his    
disciples to wash one another's feet as 
a token of humility--,john xiii4--from  
the #dth to #aeth verse4 ,there is no   
word1 in this whole transaction1 that   
can possibly denote that washing of the 

feet was to be a standing ordinance in  
the ,new ,testament-dispensation4--,most
 plainly doth ,christ tell them1 that   
what he had done was only an example of 
humility1 or significant way to teach   
them this important ,virtue4 ,it was an 
outward action calculated to impress    
their minds with a sense of the duty of 
being meek--humble--condescending--and  
forbearing4 ,so they understood it--for 
they never practised it as an ordinance4
 ,we have a right to say they did not1  
because1 we are no where told of their  
observing it as a divine ordinance4 ,so 
,christians have1 in general1 understood
 it4--,one very small handful of        
pretended followers of ,christ have     
understood it differently--and observed 
it as a ,,christian ,,rite4 ,but        
admitting it to be an ordinance to be   
observed in ,christ's ,church1 it doth  
not disprove the other                  
ordinances4----,upon the whole1 we may  
as well deny any duty as the ordinance  
of the ,lord's ,supper4 ,we may with as 

good reason affirm that all the         
scripture is mystery1 and none of it    
capable of being understood1 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 world1 his
 second coming to judgment1 is only mere
 metaphor--allegory1 or figurative      
language4--,but it is one thing to show 
malice against ,god's special           
ordinances1 and another to disprove     
them4 ,all who reject1 despise1 and deny
 them1 cannot1 with any consistency1    
pretend to receive the word of ,god1 as 
the only rule of faith and practice4    
,having reviewed the scripture account  
of the ,institution of the ,lord's      
,supper1 as a standing ordinance1 in the
 ,christian ,church1 to be continued to 
the end of the world4--,we shall1 as was
 proposed1 examine  ,,ii4 ,very briefly 
into its nature1 and enquire who may    
rightly attend upon it4--,god is        
infinitely wise1 in all that he requires

 of us1 as duty4 ,he never did require1 
or enjoin upon man what was inconsistent
 with his wisdom or goodness1 or when   
complied with1 would be of no benefit to
 him4 ,the ordinances of the gospel are 
spiritual in their meaning1 and highly  
subservient to the purposes of fervent  
piety4--,and the ordinance of the       
,supper1 is an ordinance wherein by     
giving and receiving sensible signs1 we 
show forth the death of ,christ till he 
come to judge the world at the last day4
 ,by visible signs1 it represents to us 
the body and blood of the ,saviour4 ,the
 material emblems1 the bread and wine1  
convey to us1 or signify spiritual      
things2 and are designed to impress the 
mind1 with the liveliest ideas of the   
dreadful sufferings of the son of ,god1 
of his blood shed1 and body broken for  
us1 by the aid of our external senses1  
our eyes and taste4--,by these          
,elements1 as they are termed1 we behold
 him crucified afresh3--as groaning on  
,calvary3--as expiring on the           

,cross3--as rising from the dead3--as   
bursting asunder the cords of death3--as
 ascending up into heaven3--as sitting  
at the right hand of ,god3--as an       
all-willing and all-powerful ,saviour4  
,our eyes see it1 in the sensible signs4
 ,may our hearts realize it6 ,the duty  
of remembering our ,redeemer1 in the    
memorials of his dying love1 is most    
reasonable4 ,we consist of body and     
soul1 and in this ordinance1 the        
apprehensions and devotions of the      
latter1 are aided by the senses of the  
former4 ,this is treating human nature  
as being what it is4 ,had we no ,,body1 
or were we unembodied spirits this      
ordinance would be absurd4----  ,it may 
be here pertinently added1 ,god has had 
his sacramental institutions in every   
age of the world--even1 before the      
,,fall of man4 ,in a state of innocence1
 before the ,apostacy1 the tree of life 
was the ,sacrament1 or standing sign by 
which ,adam was to be confirmed1 if he  
had maintained his integrity4--,the     

,rain-bow1 a natural phnomenon1 was     
expressly appointed by ,god1 as a       
sacramental sign1 by which his covenant 
with ,noah was ratified1 and in which he
 promised that the world should not1 a  
second time1 perish with water4--,in the
 ,jewish dispensation1 the ,passover and
 circumcision were two noted sacramental
 institutions1 by which ,god's covenant 
of grace1 was confirmed4--,and in the   
last1 best1 and most perfect            
dispensation of all1 the ,gospel1 are   
two most plain and important            
,sacraments1 ,baptism and the ,lord's   
,supper4  ,in all these instances1 the  
wisdom1 goodness1 condescension and     
grace of the ,supreme ,being are        
remarkably manifested4 ,he considers    
what we are1 weak and frail ,creatures4 
,he treats us as being what we are1     
imperfect ,creatures2 and hath1 in the  
sacraments1 appointed outward signs to  
assist us in conceiving rightly of      
divine things1 and to move and affect   
the heart4  #b;dly4 ,the nature of the  

ordinance of the supper is a            
commemoration of the sufferings of a    
dying ,redeemer4 ,this is sufficiently  
proved by the very words of the blessed 
,jesus in the original institution and  
distribution of the ,elements4 ,,this   
,,do ,,in ,,remembrance ,,of ,,me4 ,he1 
as our passover1 is sacrificed for us4  
,we are then to remember him1           
principally1 as dying for us3--as       
bearing our sins in his own body on the 
tree3--as our propitiatory              
sacrifice3--as our righteousness4 ,this 
needs no other proof1 than the very     
words used in the distribution of the   
outward signs4 ,this is my body which is
 broken for you3--broken with an        
inconceivable weight and variety of     
sufferings4--,so again1 ,this ,cup is   
the new ,testament in my blood which is 
shed for you3 shed for you--a           
ratification of the new covenant1 which 
is the meaning of the word ,testament   
here4--,who can hear the divine         
,jesus--who can see him holding out life

 and glory1 in these appointed signs1   
saying eat1 ,o friends1 and drink ye all
 of it1 without being melted into love1 
gratitude1 and a cordial                
compliance6--,the sacramental supper1   
then1 is a memorial of his dying love1  
bleeding piety1 and wonderful           
grace4--,by it1 as the ,apostle         
expresses himself1 we show his death    
,,till ,,he ,,come--till he come to     
visit our guilty world as the final     
judge4 ,as a dying friend he gives us   
this memorial of his love4 ,he knew that
 we1 in this wicked world1 and amid its 
concerns and temptations1 should be apt 
to forget him in the riches of his grace
 and bitterness of his death4           
,accordingly that the manner of his     
death1 and magnitude and variety of his 
sufferings might never be effaced from  
the mind1 the same night in which he was
 betrayed1 he instituted this precious  
,ordinance1 and bid all his followers1  
to remember him in it1 with all the     
weight of his divine authority1 and     

affection of ardent friendship4----,and 
can we forget thee1 ,o suffering        
,immanuel6 ,whom should we remember1 if 
we forget thee6--,can our cold hearts be
 unmoved at those things1 which thou    
didst undergo for us6--,can any pretend 
to be thy disciples1 deceiving mortals1 
and still exert themselves to persuade  
others not to remember thee1 in thy     
,,dying ,,command6  #c;dly1 ,the        
sacramental supper is a                 
,communion-,ordinance4 ,the cup of      
blessing which we bless1 is it not the  
communion of the blood of ,christ8 ,the 
bread which we break1 is it not the     
communion of the body of ,christ8 ,for  
we being many are one bread and one     
body1 for we are all partakers of that  
one bread4 ,this ordinance from these   
words is often called1 by way of        
eminence1 the ,communion2 and it has    
been celebrated ever since the days of  
,christ1 as a standing ordinance1 in    
every ,country1 where the ,gospel hath  
been enjoyed by all denominations of    

,christians1 except some deniers of all 
outward ordinances4 ,serious and        
enlightened ,christians have always     
highly valued it4 ,they have always     
loved it4 ,they always deemed it a      
blessed privilege to remember their     
dear1 departed ,lord in his own         
appointed emblems4 ,and while attending 
upon this great ,christian solemnity1   
the ,communion-,table1 we commune with  
one another--with our ,father who is in 
heaven--and with the ,redeemer of a     
fallen world4--,as brethren we sit at   
the same table1 commemorate the same    
suffering ,lord1 participate in the same
 rich provision4 ,this shows our union  
in all essential doctrines1 our charity2
 that in the things of ,god and         
,religion we have one heart1 one ,lord1 
one hope1 one faith1 one baptism1 one   
,god and ,father of all1 and that we    
acknowledge one another as              
fellow-,christians4 ,we stand1 as it    
were1 at the foot of the ,cross1        
beholding the awful sufferings of our   

,lord1 and professedly rest all our hope
 on his merits and precious blood1 our  
hope of pardon1 hope of peace1 hope of  
acceptance with a holy ,god1 and hope of
 eternal blessedness in heaven4--,we    
also commune1 by the divine spirit1 with
 ,god himself4 ,a spiritual intercourse1
 at the ,sacred ,gospel-,passover1 is   
maintained between him and his pious    
people4 ,he communicates1  by the       
influence of his holy spirit1 his love  
to them2 and they pour out their hearts1
 desires1 and prayers before him1 and to
 him4 ,he draws near to them1 in mercy1 
and in the tokens of his favour4 ,they  
draw near to him in duty4 ,hence he is  
said to dwell in them4 ,he smiles upon  
them through the ,son of his love4 ,he  
owns them in the covenant of grace4 ,he 
pities them in all their sorrows4 ,he   
comforts them with his own consolations4
 ,he establishes them in the truth and  
right way4 ,they are1 in fine1 seated at
 his own table--a ,father's board1 upon 
the best provision4--,what a high       

privilege6 ,what a sublime felicity6--  
,and who may rightfully attend upon1 and
 enjoy this divine ,ordinance8 ,the     
answer is1 all ,christ's disciples4 ,his
 professed followers who believe in him1
 and obey his precepts4 ,all are bound  
to honor the ,god of ordinances4 ,he    
alone can make them profitable and      
savingly beneficial4 ,without him1 they 
will be inefficacious4--,and to have a  
right to approach them1 we must profess 
the religion of the ,gospel1 must admit 
all its essential doctrines4 ,and behave
 and conduct accordingly4 ,do this in   
remembrance of me is the absolute       
command4 ,and we are to remember a dying
 ,redeemer1 as his friends1 as his      
followers4 ,all1 therefore1 who have a  
disposition to live a life and piety and
 ,virtue1 to perform the duties thereof1
 and to walk in the fear of the ,lord   
all their days1 may1 and ought to       
approach the holy ordinances of the     
,gospel4--  ,in the review of what hath 
been offered1 we infer the indispensible

 duty of partaking in divine            
,ordinances4 ,it is as much our duty1 as
 professed ,christians1 to remember the 
sufferings of the ,lord ,jesus ,christ  
to atone for sin1 in his own appointed  
way1 as it is to practice the moral     
virtues of compassion1 honesty1 or      
truth4 ,a positive duty is absolutely   
binding4 ,when it is made known to us1  
we may not neglect it any more than a   
moral duty3 though moral duties may be  
more important1 and be not to give place
 to positive3 for ,god will have mercy  
and not sacrifice4 ,if both1 as both are
 obligatory1 cannot be complied with1   
under certain given circumstances1 the  
moral claims the precedency4 ,all1      
therefore1 are obligated to prepare     
themselves to wait on ,god1 and to honor
 him in his own institutions4 ,none can 
excuse themselves4 ,and what is required
 on their part hath now been concisely  
stated4  ,again1 from our subject we see
 how exactly we follow ,christ in the   
way1 in which we attend upon the        

,sacramental ,supper4 ,we profess to    
follow him altogether1 and to make      
nothing essential1 which he doth not    
make essential4 ,every communicant is   
left to his own opinion and free liberty
 to stand1 or sit1 or kneel1 as he      
conceives is the will of his divine     
,lord4 ,as our professed aim is to honor
 ,god1 and ,jesus ,christ1 we endeavour 
to make the revealed will of our ,lord1 
in this ,ordinance1 our rule4 ,did he   
set apart the sacramental bread by      
prayer1 so do we4 ,did he do the same as
 to the ,cup1 so do we4 ,did he close   
all by an hymn of praise1 so do we4 ,we 
close the solemnity by a well adapted   
religious song of praise to ,god and the
 ,saviour4--  ,we infer1 further1 from  
what hath been said1 how painful to the 
real lover of ,virtue and piety it is to
 reflect that this divine ,ordinance1   
upon which we have been discoursing1    
should be so much disregarded1 as it is1
 among those who call themselves        
,christians4 ,some profane it4 ,some    

deprecate and speak evil of it1 and of  
all divine institutions even the        
christian ,sabbath and ,christian       
worship4 ,some cast off prayer1 and     
maliciously and impiously reproach all  
christian duty4 ,in this ,country1 it is
 with difficulty1 that many who1 in the 
judgement of ,charity1 are ,christians1 
can be persuaded to honor ,god in his   
special ordinances4 ,how melancholy the 
idea6--,but what is of all the most     
affecting is1 that there should be so   
many open enemies to that very          
,redeemer1 who died on purpose to save  
man1 lost man6 ,for he came to seek and 
save that which was lost4 ,his sceptical
 scoffers1 will not have him to reign   
over them4 ,such should remember the    
observation of the wise man respecting  
the ,deity's treatment of scorners4     
,surely ,,he scorneth the scorners3 but 
he giveth grace unto the lowly4--,those 
who deny ,jesus ,christ in his word1 in 
his worship1 and in his ordinances1 and 
will not have him to save them from sin 

and misery1 will never have any         
salvation at all4 ,if ye believe not1   
says our ,lord1 that ,i ,,am ,,he1 the  
promised ,messiah1 ye shall die in your 
sins4  ,to conclude all--,,in ,,the     
,,above ,,discourse1 ,i have endeavoured
 to plead the honor of the only ,saviour
 in his holy ordinance3--,i have        
enquired what saith the scripture1 not  
what men have said1 or ,councils        
decreed4 ,if in any thing ,i have       
misapprehended1 or misrepresented divine
 truth1 ,i hope it may be forgiven me by
 a gracious ,god2 and that all my sins  
may be washed out1 as to their guilt1 in
 the precious blood of that ,jesus1     
whose ,religion ,i solemnly believe to  
be divine1 and on whom ,i am entirely   
willing1 after the most deliberate      
examination of his celestial            
pretensions1 to risk my ,,eternal       
,,felicity4    ,,discourse ,,ix4        
----------  ,baptism by water not a     
piece of ,superstition1 but appointed by
 ,jesus ,christ4  ,,matthew xxviii4--and

 this part of the #ai verse4  ,baptizing
 them in the name of the ,father1 and of
 the ,son1 and of the ,holy ,ghost4     
,every true friend of ,christ and his   
,religion mourns over every departure   
from the duties he enjoined1 the        
doctrines which he taught1 and the      
,ordinances which he appointed4 ,the    
more sincere and cordial his friendship1
 the more dear to him1 will be the      
duties1 the doctrines and the           
institutions of his divine ,lord and    
,master4  ,we should be exceedingly     
solicitous1 then1 to abide in the       
doctrines of ,christ1 to preserve       
,gospel-ordinances in their purity2     
avoiding carefully all human additions1 
supplements1 and traditions2 adhering to
 the original primitive simplicity of   
,gospel-worship and order2 rejecting all
 that ,christ rejects2 holding to all1  
to which he holds2 hoping all from him2 
and keeping from whatever contradicts   
his doctrines4 ,all the appointments of 
the ,savour are to be highly esteemed1  

and diligently observed by his professed
 people4 ,and one of these1 is the      
,ordinance of ,baptism by water1 to be a
 standing ordinance in the ,church to   
the end of the world2 of the clear and  
express institution of which it is now  
proposed to lay before the audience1 a  
plain and faithful account from         
scripture2 being in the enquiry wholly  
directed and guided by what ,christ and 
his ,apostles have left us1 have said1  
and practised respecting it4  ,so far1  
my hearers1 as ,i know my own heart1 ,i 
would cheerfully give up any thing1     
which ,i could not find duly supported  
in scripture understood in its plain and
 natural sense1 and not perverted by    
ignorance and wilful                    
misrepresentation4--,that the ordinance 
of water-baptism has been greatly abused
 and perverted1 is readily acknowledged4
 ,different denominations of professing 
christians1 have entertained different  
opinions about its nature1 as well as   
the subject and mode4 ,but different    

opinions and different practices do not 
disprove the reality of the ordinance1  
or its utility as a christian privilege4
 ,they are however a full proof of the  
weakness1 prejudice1 and imperfection of
 human nature4 ,if we must relinquish   
all that has been perverted and abused  
in religion1 or disputed and differently
 understood1 we shall have nothing left4
 ,we must1 as many have done1 commence  
infidels4 ,for there is no article      
either of religion or morals but has    
been disputed1 perverted and differently
 understood4 ,i hope for a patient and  
candid hearing of the arguments1 which  
shall be alledged to prove that baptism 
by water or christian baptism is not a  
piece of superstition1 but ,,appointed  
by ,jesus ,christ4--,i would attempt    
humbly to enquire1 what is the mind or  
will of ,god1 as revealed in the holy   
scriptures1 concerning christian        
baptism4 ,i have taken all proper pains 
to search them1 looking to the ,father  
of lights for his guidance and spiritual

 illumination--to weigh and compare what
 they affirm1 and to examine the        
original language4 ,i hope1 by divine   
grace1 to be preserved from all error in
 opinion1 and intemperance of words1 or 
harsh and uncharitable expressions1     
being fully persuaded1 that the wrath of
 man worketh not the righteousness of   
,god4----  ,the words chosen1 as the    
subject of present meditation1 make a   
part of that great ,commission1 which   
our ,lord after his resurrection and    
before his ascension to his ,father and 
our ,father1 to his ,god and our ,god1  
gave to his ,eleven ,disciples or first 
,ministers4 ,the whole ,commission runs 
thus1 ,go ye therefore and teach all    
nations1 baptizing them in the name of  
the ,father1 and of the ,son1 and of the
 ,holy ,ghost1 teaching them to observe 
all things whatsoever ,i have commanded 
you4 ,and1 lo6 ,i am with you always    
even unto the ,end of the world4 ,to    
remove all possible doubt1 if any could 
remain1 of his authority to ordain and  

commission them1 he informs them1 that  
all power was given unto him1 in heaven 
and on earth3 power to do every thing in
 his church1 and even to render the     
whole system of nature obedient to him4 
,he appointed the time and place1 when  
and where the eleven disciples were to  
meet him in order to be invested with   
the commission to preach his ,gospel1 to
 gather and organize churches1 and to   
admit converts to the ,sacrament of     
baptism4 ,then the eleven disciples went
 away into ,galilee1 into a mountain    
where ,jesus1 had appointed them4 ,and  
when they saw him1 they worshipped him1 
but some doubted4 ,and ,jesus came and  
spake unto them saying1 all power is    
given unto me in heaven and in earth4   
#ast4 ,the first argument that there is 
such an ordinance as water-baptism to be
 administered to all1 who are the       
professed people of ,god1 to be         
continued to the end of the world1 is   
taken from the very words of the text3  
baptizing them in the name of the       

,father1 and of the ,son1 and of the    
,holy ,ghost4 ,in the original1 it is   
into2 which however altereth not in the 
least the meaning of the passage4 ,to   
baptize in and into the name of the     
,,sacred ,,three is precisely one and   
the same thing4 ,and the word1 baptize1 
as all the learned know1 is applying    
water in some way or other to the       
subject1 as will be proved in its proper
 place4 ,and in the commission which our
 ,lord1 just before his ascension into  
heaven1 in a very formal and solemn     
manner1 gave to his ,apostles1 the      
,,eleven ,,disciples1 we should         
naturally expect1 if any where1 as the  
most fit time and place1 on account of  
the institution of the ordinance of     
baptism1 as an initiatory or            
introductory ordinance in his ,gospel   
kingdom or ,new ,testament-dispensation4
 ,accordingly the very thing is done2   
the ordinance is ,,instituted in as     
plain1 and as clear1 and as precise a   
manner as words can state4 ,the very    

particular form of words is given4 ,that
 precise form which ,jesus ,christ would
 have us use1 and which the christian   
world1 in all its various ages and      
different communions1 have ever since   
used4 ,for the sacraments or ordinances 
of the ,gospel are positive             
institutions2 and in all positive       
institutions the observers are wholly   
confined to the declared will and form  
of the institutor4 ,they are neither to 
go beyond or fall short of it4 ,they can
 do neither1 without offending the      
institutor4 ,in the appointment of      
christian baptism our ,lord hath then   
prescribed the very form of words to be 
used4 ,the ,sacrament of baptism has a  
most important meaning1 and by an       
outward sensible sign1 exhibits to us   
divine truth1 or one of the             
foundation-doctrines of the whole system
 of christianity4 ,and outward signs are
 a most affecting way of teaching       
mankind spiritual doctrines4 ,by these1 
as well as by words1 doth ,god1 in his  

infinite wisdom1 teach us4 ,it discovers
 a particularly base and disingenuous   
mind to object against any of the ways  
in which it may please him to teach us1 
sinful and guilty creatures4 ,christian 
baptism teaches us1 in a most striking  
and affecting manner1 ,,by ,,an         
,,outward ,,rite1 the absolute need of  
our being washed by regeneration3--that 
we are defiled with sin1 in our natures1
 and cannot be saved unless this        
defilement be done away by the purifying
 efficacy of grace4 ,to apply water to  
the subject1 whether infant or adult1   
whether by immersion or sprinkling1 in  
the name of the father1 and of the son1 
and of the holy ,ghost1 is to signify   
our belief in the one true ,god1        
distinguished1 as now stated2 our       
subjection to him2 and our adherence to 
whatever is revealed by him4 ,for to    
baptize in the name1 or into the name of
 another is openly to denote our        
following him1 belonging to him--our    
subjection to him1 to his will and      

cause4 ,thus1 when the ,apostle ,paul   
thanks ,god that he had baptized but    
few3 when the ,corinthian converts were 
so divided about ,preachers who         
ministered to them1 he assigns this     
reason1 not that the ordinance was      
unnecessary or unprofitable1 or not     
divinely appointed1 but lest any should 
say he baptized in his own name or into 
his own name1 which must mean that he   
was to be their head2 and they wholly   
devoted to him as followers4 ,to        
baptize1 therefore1 into1 or in the name
 of the ,father1 and of the ,son1 and of
 the holy ,ghost1 is to denote an entire
 consecration to the ,trinity1 to the   
love1 fear1 and service of ,god1 and a  
full renunciation of all other          
,religions--of all ,idols1 and the      
vanities of the world--that we take     
,god1 for our ,god and portion1 ,jesus  
,christ for our only ,redeemer1 and the 
holy ,ghost for our sanctifier4 ,by     
,christian baptism we signify our duty  
to be ,god's1 and to declare it to all  

the world2 we declare in a more solemn  
manner than words can do1 that we need  
the washing of regeneration--and that we
 are defiled in our nature by sin4 ,all 
,christians should see that they        
understand the nature1 use1 and         
intention of baptism4 ,and how          
reasonable1 that by some outward rite1  
our need of being sanctified1 should be 
exhibited6--,when1 therefore1 we call   
the sacrament of baptism1 a positive    
,ordinance1 we do not mean that it has  
no moral uses1 or is not beneficial in  
,religion1 or reasonable3 we only mean  
that it is an ,ordinance which we should
 not have known1 or been obliged to     
attend upon1 except it had been         
expressly appointed by the ,author of   
the ,christian dispensation1 who has the
 sole and exclusive right to legislate  
in his own kingdom1 and to appoint what 
ordinances of worship he pleases4 ,he is
 king in his ,church4 ,referring to the 
,messiah1 and to his kingly office1     
,jehovah says1 ,yet have ,i set my king 

upon my holy hill of ,zion4--  ,as to   
the mere circumstances of the ,ordinance
 of baptism2 these are left to the      
convenience and discretion of those who 
use it4 ,and the disputes which have    
been carried on respecting these1       
between different ,christian            
denominations1 have been a disservice to
 ,religion and ,charity2 have perplexed 
honest and serious minds very often2 and
 opened the mouths of gain-sayers to    
object4----  ,let it be particularly    
remembered here1 that we do not         
substitute baptism by water1 however    
dispensed1 whether by sprinkling or     
immersion1 in the room of regeneration4 
,some of the ,christian ,fathers used   
the words1 regeneration and baptism1 as 
similar in signification1 though at the 
same time1 they by no means excluded the
 doctrine of a renovation of nature2 or 
meant to be understood that the         
application of the ,element of water1 in
 the baptismal ,sacrament1 was the      
actual scripture-new-birth4 ,some few   

,christians1 have supposed that baptism 
rightly administered is the             
scripture-regeneration4 ,those who do1  
are few in number1 and are considered by
 other ,christians1 as exalting the     
ordinance of baptism above its proper   
place1 and taking the sign for the thing
 signified4 ,those1 in general1 who     
practise water-baptism1 hold to the     
new-birth or regeneration of the soul as
 much1 and as strongly1 as if they never
 practised infant or adult baptism4  ,we
 proceed in the argument--and ask1 is it
 not strange1 indeed1 that ,christ      
should be so particular in directing his
 ,ministers to the end of the world1 his
 ,apostles1 and in them1 all faithful   
,ministers1 to baptize into the name of 
the ,father and of the son and of the   
holy ,ghost1 all who were brought over  
to his religion1 or who embraced his    
,gospel1 if he intended there should be 
no baptismal ,ordinance in his ,church8 
,they were to teach and to baptize4 ,go 
teach all nations1 baptizing them4 ,the 

word teach here signifies to disciple   
them1 or bring them over to the ,gospel4
 ,and to baptize them is to apply water 
in the name of the father1 son1 and holy
 ,ghost to the individuals1 who should  
be induced1 through the preaching of the
 ,apostles1 to become ,christ's         
disciples4 ,he promises to be with them1
 while engaged in their sacred work1    
teaching and baptizing1 two different   
acts entirely1 even unto the end of the 
world4 ,here is a plain                 
scripture-account of the actual         
institution of the sacrament of baptism1
 or christian baptism1 by whom to be    
dispensed1 and to whom2--and how long to
 be continued4 ,it is to be dispensed by
 ,christ's ministers1 or regularly      
authorized ,teachers2 the subjects to   
whom it is to be administered are all   
who professedly become disciples of the 
,redeemer1 or embrace his ,gospel1      
including1 as we believe1 their infant  
offspring2 and it is to be continued to 
the end of the world4 ,no words can be  

more explicit and full than these4 ,if  
these can be explained away1 by         
sophistry and art1 any may1 that could  
be used4 ,if these be perverted1 we must
 despair of finding any which are       
incapable of perversion4 ,to say that to
 teach and to baptize are one and the   
same thing1 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 scripture4 ,for it    
never1 in one single instance1 uses the 
word baptize for teaching4 ,and the word
 baptize no more signifies teaching1    
than it does meekness or humility1 or   
faith1 or repentance4 ,none can adopt   
such an absurd idea1 except they be     
predetermined to deny every thing in the
 ,gospel which makes against their      
favorite system4--,on the other hand1   
all who are willing to receive ,christ's
 ,institutions1 and doctrines1 or       
religion as delivered in his own word1  
will never want a full proof to support 

them in holding to the ordinance of     
,christian baptism1 as long as this text
 now under consideration1 is found in   
scripture4  #b;dly1 ,a further          
scripture-proof of the institution of   
,christian ,baptism is from the         
,evangelist ,mark xvi4--#ae1 #af        
compared with our text4 ,he is giving us
 an account of the very same ,commission
 as the ,evangelist ,matthew1 but is not
 so full and particular4 ,and he said   
unto them1 go ye1 into all the world1   
and preach the ,gospel to every         
,creature1 every person who will hear   
you wherever you may1 under divine      
direction1 travel4 ,he that believeth   
and is baptized1 shall be saved2 but he 
that believeth not shall be damned4     
,this ,commission is certainly to the   
following effect4--,i ordain and send   
you my chosen disciples and ,ministers  
to spread the ,gospel1 by your          
preaching1 far and wide the world over1 
without any distinction of ,jew and     
,gentile1 and to dispense the ,sacrament

 of baptism1 as a standing ordinance in 
my kingdom1 and as highly necessary1 as 
you have hitherto practised it1 under my
 direction and by my order1 while ,i    
exercised my personal ,ministry2 he that
 believeth on me and receiveth baptism  
shall be saved4 ,i argue thus1 baptism  
is of high importance1 and a divinely   
instituted ordinance1 or it would not   
have been mentioned in this order or    
connexion1 he that believeth and is     
baptized shall be saved4 ,why baptized1 
if not needed1 or a divine ordinance8   
,was our ,lord ignorant of what he said2
 or did he use words which cannot be    
understood2 or did he mean to deceive   
us8 of one or the other he was guilty1  
if he intended his followers1 to the    
,,end of the world1 should not be       
,,baptized with water4 ,for baptism here
 must mean the application of the       
element of water to the subject1 and not
 the sanctifying1 regenerating1 or      
miraculous power of the holy ,ghost1    
because it is put after believing4 ,but 

none1 all must admit1 do believe to the 
saving of the soul1 but regenerated and 
sanctified ones4 ,and that water-baptism
 is not in ,christ's religion as        
necessary as faith1 is plain from the   
last clause of the verse1 but he that   
believeth not shall be damned4 ,it is   
not said he that believeth not and is   
,,not ,,baptized shall be damned4 ,for  
many may believe1 and have no           
opportunity1 however desirous1 to       
receive baptism4 ,and such as are not in
 ,providence allowed to have opportunity
 to receive it1 in a ,gospel-way1 are   
not therefore shut out of the kingdom of
 glory4--,besides1 it is a circumstance 
on this subject of no small weight1 and 
merits a particular remembrance1 that   
,christ invested his eleven disciples or
 ,apostles with this commission to carry
 the glad tidings of peace and          
,salvation1 and in them1 his true       
ministers1 round the world1 and to      
dispense the ordinance of baptism to all
 meet subjects1 just before his         

,ascension into heaven4 ,it was one of  
his very last acts in our world4 ,and   
they could not possibly help            
understanding him to mean water-baptism1
 in their ,commission1 for during the   
whole term of his personal ,ministry1   
they had practised administering it1 as 
an ordinance1 to all who professed to be
 convinced that ,christ was the promised
 ,messiah and who followed him4--       
#c;dly4 ,therefore1 a third proof1 from 
scripture1 of the institution of        
water-baptism1 as a special ordinance or
 sacrament in ,christ's kingdom1 or     
spiritual religion1 is that his         
disciples1 after he had entered upon his
 public ,ministry1 statedly practised   
it4 ,this must be a satisfactory proof  
to all1 who are willing to follow       
,christ and his ,apostles1 and not to   
set up a religion of their own making4  
,deluded and visionary men have often   
undertaken to make schemes of religion  
of their own4 ,what daring              
impiety6--,that ,christ's chosen        

disciples or ,apostles1 during his      
public ,ministry on earth1 practiced    
water baptism the ,evangelist ,john     
tells us4 ,john iii4 #bb4 ,after these  
things1 came ,jesus and his disciples   
into the land of ,judea1 and ,,there1 he
 tarried with them and ,,baptized4 iv4  
#a1 #b1 #c4 ,when therefore the ,lord   
knew1 how the pharisees had heard that  
,jesus made and ,,baptized more         
disciples than ,john2 though ,jesus     
himself ,,baptized not1 but his         
disciples1 he left ,judea1 and departed 
again into ,galilee4 ,making disciples  
and baptizing them were two entirely    
different acts4 ,to make disciples was  
to teach them his doctrines1 and to     
persuade them to embrace his religion4  
,to baptize them was to apply water to  
them1 as an ordinance or sacramental    
sign4 ,baptizing these professed        
followers of ,christ was the application
 of water to them1 as a sign1 or symbol1
 whether by immersion or sprinkling1 is 
not now material to enquire1 and not the

 renewing of the holy ,ghost4 ,in the   
first cited passage1 it is said1 ,jesus 
,,baptized4 ,in the last1 it is said1 he
 himself ,,baptized not1 but his        
disciples4 ,there is no manner of       
difficulty in reconciling these two     
different accounts4 ,for ,christ is     
said1 and with the most evident         
propriety1 to do1 what he ordered and   
directed his twelve ,apostles to do4    
,they were only his organs2 and as his  
,,teachers1 they did nothing but by his 
order and direction4  ,had our ,lord no 
design in this8 ,he had now been some   
time on his public ,ministry4 ,he had   
begun the promulgation of his           
,gospel-kingdom1 the new religion1 which
 he came into the world to erect4 ,he   
had collected many followers4 ,and his  
,apostles ,,baptized them all4 ,the     
words are1 made and ,,baptized          
disciples4 ,all that were made          
disciples1 the necessary inference is1  
were ,,baptized4 ,it follows1 then1 that
 every one that was made a disciple1 was

 baptized1 without one exception4 ,there
 was but one way of practice4 ,all or   
none were baptized4 ,these chosen       
,ministers of ,christ did not venture1  
of their own heads1 in imitation of     
,john the baptist1 to administer        
baptism4 ,neither did the son of ,god   
commit an error4 ,he was perfect3 a     
teacher come from ,god1 both impeccable 
and infallible4 ,as people1 in various  
parts1 where he and his disciples       
travelled to preach1 hearkened to him   
and owned him1 as the true ,messiah and 
,saviour1 the disciples were bidden to  
baptize them4--,how did they ,,baptize  
them8 ,doubtless as professed followers 
of ,jesus of ,nazareth4 ,the form of    
words made use of1 is not recorded2     
neither is it of any importance that it 
should be1 at this time2 because ,christ
 intended to prescribe the ,,very       
,,form1 at the proper time1 just before 
he ascended into heaven4--,did ,christ  
allow his disciples to baptize1         
accidentally1 or undesignedly1 or by    

mistake1 or merely because his          
forerunner ,john did8 ,can any one      
believe this1 who has his intellectual  
powers underanged1 or any honourable    
thoughts of his ,saviour8 ,nay1 would   
not this be to blaspheme the son of     
,god8 ,all he did1 in his public        
,ministry1 and as an infallible         
,teacher1 was of design4--,or again1 did
 he admit his ,apostles to baptize all  
who professed to believe in him1 to     
gratify the caprice1 humours1 and       
prejudices of the people8 ,did the      
glorious and divine ,jesus act from such
 base and low motives8 ,did he make     
these ,,whims and ,,prejudices the rule 
of his public conduct as ,messiah8 ,dare
 we bring in against him1 such a false  
and groundless charge8----,we come1     
therefore1 to this conclusion1 that we  
only follow him1 when we administer     
water-baptism to all1 who profess their 
faith in him and love and obedience2 or 
to visible believers2 the promise being 
to them1 and their seed4 ,and in things 

of religion we are safe1 and only safe1 
when we most strictly follow him4----   
#dthly4 ,the fourth argument to prove   
from scripture the ,,institution of     
water-baptism to be a standing          
ordinance1 is taken from ,john iii4 #e4 
compared to the #bf verse of the same   
chapter4 ,jesus answered1 verily1       
verily1 ,i say unto thee1 except a man  
be born of ,,water1 and of the spirit1  
he cannot enter into the kingdom of     
heaven4 ,why1 is being born of water1   
mentioned here8 ,it is to no end2 was it
 merely a word of course1 to fill up a  
sentence8 ,this was an important evening
 conference1 of which these words are a 
part1 with ,nicodemus1 a ruler in       
,israel1 on the very nature of that new 
dispensation of religion1 which ,jesus  
was opening as the teacher come from    
,god1 called the kingdom of heaven or   
kingdom of ,god4 ,regeneration or the   
new-birth is mentioned verse #c4 as     
indispensably necessary2 in this #eth   
verse water to be used1 in a certain    

way1 is made a term of entrance into the
 kingdom of heaven or ,gospel-church2   
that is1 we must be born of water as    
well as of the spirit in order to be    
regular members of his church4 ,water1  
in the ordinance of baptism1 denotes the
 need of purifying grace4 ,to be born of
 water may very well1 without any       
unnatural force1 mean baptism4 ,as if   
,christ had told this ruler1 in ,israel1
 you must be renewed in your soul1 and  
baptized with water1 in order to be     
entitled to the blessings of my kingdom1
 or to be a regular member of the       
,gospel-church4 ,expositors generally   
suppose that baptism by water is implied
 in this passage4 ,if ,christ intended  
to have no ordinance of this sort1 in   
his church1 why did he point to water in
 the way he does8--,some1 indeed1       
suppose that the ordinance of baptism is
 not meant here1 but that to be born of 
water and of the spirit1 is to be born  
of the spirit1 which purifies and       
cleanses from the filth of sin1 like    

water4--,in the #bfth verse we read     
thus3 ,and they came unto ,john2 and    
said unto him1 ,rabbi1 he that was with 
thee beyond ,jordan1 to whom thou       
bearest witness4 ,the same ,,baptizeth1 
and all men come unto him4 ,he baptized 
by his disciples4 ,they dispensed the   
ordinance for him1 by his order1 and    
authority4--,immense multitudes were    
baptized4 ,the text says all men came   
unto him2 that is1 multitudes1 and      
multitudes from all parts of the land4  
,and they who professed to receive him  
as the ,saviour and ,son of ,god were   
baptized4 ,the same ,,baptizeth1 and    
,,all men come unto him4----  #ethly4   
,the fifth argument1 is taken from those
 numerous passages of scripture1 where  
baptismal water in the name of ,christ1 
or no doubt1 in the name of the ,,sacred
 ,,three1 is said to be used4 ,there are
 in the ,new ,testament1 we readily own1
 several instances1 in which the baptism
 of the holy ghost is mentioned2 all of 
which1 one excepted1 mean his miraculous

 influence4 ,and it is to be carefully  
remembered that when the words baptize  
and baptism denote either the           
sanctifying grace1 or miraculous gifts  
of the spirit1 they are used not in     
their natural or literal1 but in a      
figurative and metaphorical sense4      
,these instances ,i will carefully      
recite4 ,once baptism is used by ,christ
 to represent his sufferings1 especially
 on the ,cross2 ,luke xii4 #dj1 and     
,mat4 xx4 #bb4 ,there are but three1 or 
at most four instances where baptism and
 baptize mean evidently or necessarily  
the sanctifying grace or miraculous     
powers of the holy ghost4 ,matt4 iii4   
#aa1 compared with ,mark1 i4 #h1        
compared with ,luke1 iii4 #af1 compared 
with ,acts1 i4 #e1 and xi4 #af4 ,these  
texts all refer to one and the same     
thing4 ,and most evidently intend the   
miraculous gifts of the holy ghost4     
,christ's baptizing with the holy ,ghost
 and with fire necessarily means his    
giving the miraculous powers of his     

spirit1 as is fully proved by comparing 
,acts1 i4 #e1 with the first sixteen    
verses of the second chapter4 ,in these 
passages1 in the ,evangelists1 there is 
a pointed and marked distinction between
 ,john's baptizing with water1 and      
,christ's baptizing with the holy ghost1
 of giving the miraculous powers        
thereof4 ,they are entirely different4  
,but ,christ's baptizing with the holy  
,ghost and with fire1 does not mean the 
sanctifying grace1 but the extraordinary
 gifts of the holy ,ghost1 as now proved
 from ,acts i4 #e1 and ii4 #a-af4       
,christ's baptizing with the holy ,ghost
 and with fire1 or imparting the        
miraculous powers thereof1 is           
essentially different from ,john's      
baptism2 but it neither proves1 nor     
disproves the ordinance of baptizing by 
water as a standing ordinance1 to be    
continued in his church1 to the end of  
the world4 ,it hath no reference to such
 a thing1 more or less4 ,what kind of   
logic must that man have who reasons    

thus2 ,christ's baptizing with the holy 
,ghost is altogether different from     
,john's baptism of water unto           
repentance1 and therefore he never      
intended to have any ordinance of       
water-baptism in his dispensation of    
religion1 or in the ,gospel-church8 ,a  
man who can suppose this to be just     
reasoning1 or any kind of reasoning1    
must be disordered in his mental        
capacities4 ,there is but one instance1 
where being baptized by the spirit can  
mean being regenerated by his divine    
influence4 ,and that is #a ,cor4 xii4   
#ac4 ,in describing christian graces and
 exercises1 allusions to baptism by     
water are many times made1 which is an  
argument in favour of it1 and not       
against it1 as will be illustrated1 in  
its proper place4 ,the word translated  
baptize with its derivatives1 in the    
,old ,testament1 is the common word used
 for applications of water1 in some     
form1 to the subject4 ,in the           
,new-,testament the words1 baptism and  

baptize1 with their derivatives1 or     
compounds1 borrowed and brought down    
from the ,old ,testament1 are used about
 sixty times2 and must necessarily mean 
the application of water1 in some way1  
to the subject1 except in the four      
instances and their parallel places1 now
 recited4 ,i have endeavoured from the  
original to make the selection with     
diligence and care4 ,we know that the   
first1 original1 and natural            
signification of the word1 baptism or   
baptize is1 as well as we do know1 or   
can know the sense of any word1 in any  
language4 ,and that the first1 plain1   
original signification of the word1     
baptize1 and its derivatives1 is the    
application of water1 in some form1 to  
the subject1 all the learned know3--and 
to them ,i appeal1 as the only proper   
judges1 in this case3 though unlearned  
men may see how it is used1 in the      
,new-,testament1 to their full          
satisfaction in the sequel4 ,whenever   
the word is applied to denote either the

 sufferings of ,christ1 or the          
sanctifying grace1 or the extraordinary 
and miraculous powers of the holy       
,ghost1 ,i affirm from scripture1 it is 
used in a figurative and metaphorical   
sense4 ,to reject the plain common      
meaning of a word1 in nearly fifty      
instances out of sixty1 and to insist on
 the metaphorical sense1 for the sake of
 expunging from ,christianity1 a ,,plain
 ,,ordinance1 is having recourse to a   
strange expedient to establish a        
point4--,and whether it be not a gross  
perversion of scripture1 and contrary to
 all the rules of a fair and candid     
construction1 is left for all to judge1 
who have eyes to see1 or ears to        
hear4--,we will now attend to those     
texts1 numerous indeed1 which directly  
or impliedly speak of baptism by water1 
as a standing ordinance in the spiritual
 religion of ,jesus ,christ1 according  
to ,apostolic practice4 ,rom4 vi4 #d4   
,we are buried with him by baptism4     
,ephe4 iv4 #e4 ,one baptism4 ,col4 ii4  

#ab4 ,buried with him in baptism4 ,heb4 
vi4 #b4 ,doctrine of ,baptisms4 #a4     
,pet4 iii4 #ba4 ,baptism doth now save  
us4 ,acts4 ii4 #ch4 ,be baptized every  
one of you4 ,,every ,,one ,,of ,,you4   
#da verse1 ,they that gladly received   
his word were baptized4 viii4 #ab4 ,they
 were baptized both men and women4 ,,no 
,,distinction ,,of ,,sex ,,as ,,in      
,,circumcision4 #ac verse1 ,simon       
believed and was baptized4 #af verse1   
,only they were baptized in the name of 
,jesus4 #cf verse1 ,here is water1 what 
doth hinder me to be baptized8 #ch      
verse1 ,and he baptized him4 ix4 #h4    
,saul received sight1 and arose and was 
baptized4 x4 #dg4 ,can any forbid that  
these should not be baptized8 #dh verse1
 ,peter commanded them to be baptized4  
,,commanded4 xvi4 #ae4 ,lydia was       
baptized and her household4 #cc verse1  
,the ,jailor was baptized1 he and ,,all 
,,his straitway4 xviii4 #h4 ,many of the
 ,corinthians believed1 and were        
baptized4 xix4 #e4 ,and when they heard 

this1 they were baptized4 xxii4 #af4    
,arise and be baptized1 and wash away   
thy sins4 ,rom4 vi4 #h4 ,were baptized  
into ,jesus4 #a4 ,cor4 i4 #af4 ,i       
baptized the household of ,stephanas4 x4
 #b4 ,and were all baptized unto ,moses 
in the cloud4 xv4 #bi4 ,else what shall 
they do1 that are baptized for the dead8
 ,gal4 iii4 #bg4 ,as many as have been  
baptized4 ,these are some of the        
principal places in the ,new-,testament1
 where baptism and baptize are used3 and
 they all1 mean the ,,ordinance of water
 baptism1 or allude to the use of it1 as
 a standing ordinance4 ,how numerous are
 these texts1 more so than any one1 at  
first view1 would have imagined4 ,how   
unhappy is our ,lot1 if against all     
these1 and plain are the most of them1  
as words can be1 we are to believe      
,jesus ,christ never intended to have   
the sacrament of water-baptism          
administered1 as a standing ordinance1  
in his ,church6 ,so considerable a      
portion of the ,new-,testament occupied 

in giving us a plain account of this    
sacrament deserves notice4 ,could reason
 wish for more8 ,with a beautiful       
display of divine wisdom1 in so fully   
and so particularly stating the matter1 
as if1 on purpose1 to cut off all the   
cavils and objections of gainsayers--as 
if1 on purpose1 to prevent any from     
,,denying1 ,,rejecting1 or ,,explaining 
away the ,ordinance4--,it seems utterly 
unaccountable how a denial of it1 can   
consist with a serious belief that the  
scriptures are from ,god1 or the only   
rule of ,christian faith and practice4  
,,discourse ,x4  ----------  ,baptism by
 water not a piece of ,superstition1 but
 appointed by ,jesus ,christ4  ,,matthew
 xxviii4--and this part of the #ai      
verse4  ,baptizing them in the name of  
the ,father1 and of the ,son1 and of the
 holy ,ghost4  ,i proceed1 in this      
discourse1 to lay before the audience a 
plain account1 from scripture1 of the   
,sacrament of ,baptism as an ordinance  
to be observed1 in ,christ's ,church1 or

 the ,gospel-kingdom1 to the end of the 
world4 ,this1 it will be acknowledged1  
is a very important and interesting     
subject4 ,for if there be no such       
sacrament too long have we1 and the     
christian world1 of the various         
,communions1 practised upon it4 ,if     
there be1 we ought to see the           
scripture-proof of it1 and observe it1  
as we are directed4 ,if it be a human   
invention or tradition1 only a piece of 
superstition1 the sooner the discovery  
is made the better4--  ,we finished the 
former discourse1 in taking a concise   
survey of the numerous texts1 which     
speak of the administration of baptism  
as an ordinance1 in ,christ's house1 the
 ,church of the living ,god2 or which   
allude to it1 as an established         
,apostolic practice4--  #fth4 ,during   
our ,lord's personal ,ministry1 which   
lasted as is generally supposed about   
three years and an half1 his own chosen 
disciples1 the twelve1 administered     
water-baptism to all who embraced1 or   

professed to embrace him1 as the        
promised ,messiah4 ,it appears to have  
been the common practice of initiating  
them into his kingdom by baptizing them 
with water1 as the appointed token or   
visible sign of their being his         
professed followers4 ,we must           
necessarily conclude that our blessed   
,saviour ordered his disciples1 during  
his public ,ministry1 to administer     
baptism by water to his professed       
followers1 and gave them the form of    
words to be used4 ,and that there was   
likewise a complete uniformity in their 
practice1 we must necessarily conclude2 
because we never1 in any of the four    
,gospels of ,matthew1 ,mark1 ,luke1 and 
,john1 find that our ,lord reproved them
 for baptizing converts to his          
,religion1 as the introduction1 or      
intimated to them1 in the remotest      
manner1 his disapprobation3 or spoke any
 where against baptism as administered  
by his harbinger1 ,john the baptist1 as 
if it were a piece of superstition--or  

an empty form3 but he received it       
himself1 which is at least a presumptive
 argument1 that water-baptism was to be 
an ordinance in his religion2 for ,john 
came to prepare the way of the ,lord1 in
 all respects1 and to dispose people in 
their minds1 to receive the ,christian  
,system2 but if there were to be no     
christian baptism1 how could ,john's    
baptizing unto repentance be from heaven
 or a preparation for the introduction  
of the ,gospel-,system8 ,if ,jesus      
,christ designed to have no such        
ordinance1 to be a standing ordinance1  
in his ,church1 to the end of the world1
 we should have had1 we rationally      
suppose1 some direct or implied hint at 
least of his dislike of baptizing with  
water4 ,for when he gave his eleven     
disciples1 and virtually1 in them1 all  
his true ,ministers1 the commission in  
the text1 go teach all nations1         
baptizing them1 in the name of the      
,father--and of the ,son1 and of the    
holy ,ghost1 they could not understand  

him1 but as instituting and appointing  
the ordinance of water-baptism4 ,as they
 had been universally1 during his public
 ,ministry1 in the practice of it1 if he
 had intended to have the practise      
discontinued1 he would have told them   
so3--he would have forbid them to       
continue it1 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         
religion4 ,but there is not a word of   
this4 ,on the other hand he1 in the most
 solemn manner possible1 commanded them 
to go and ,,baptize all that should     
embrace his religion1 professedly1      
throughout the world4 ,and after being  
endowed with power from on high1 on the 
day of ,pentecost1 or baptized with the 
holy ,ghost1 that is1 invested with his 
miraculous gifts1 they continued to     
dispense the ordinance of water-baptism1
 as they had done before4 ,as they      
gathered and organized ,churches over   

the world1 and preached ,christ and him 
crucified1 they dispensed water-baptism 
to all their converts1 not one excepted1
 that we hear of1 or know of3 and so    
careful were they about this matter that
 they even baptized some of ,john's     
disciples over again4 ,in the progress  
of their labours1 they gathered an      
immense number of churches in ,asia1 in 
,europe1 in ,africa1 in all parts of the
 then known world4 ,and they were       
uniform in their practice4 ,all the     
churches were formed doubtless upon the 
same model4 ,they did not practise      
baptism in some instances1 or omit it in
 others4 ,they administered it to all1  
as the standing introductory ordinance4 
,they did this1 as long as it pleased   
the great head of the church to employ  
them in his work4 ,they had with them1  
when they did thus practise1 the        
promised comforter3 ,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 truth3 to be an ,,infallible   
guide to them4 ,all these are facts4    
,and all1 who believe the holy          
scriptures1 cannot help knowing them to 
be facts4 ,i appeal to them as facts4 ,i
 have proved them to be facts1 in the   
large number of texts cited under the   
last argument4 ,with an irresistible    
evidence1 then1 doth it appear1 that    
water-baptism was the stated universal  
practice of the ,apostles4 ,the union of
 the ,apostles1 in the practice1 will be
 particularly noticed and enlarged upon1
 under another head of proof4--,now1    
what can be said against baptism by     
water1 as an appointment of ,jesus      
,christ1 and not a piece of             
superstition8 ,is any truth--is any     
duty--is any point of christianity more 
substantially proved1 more clearly      
revealed8--,so plain is this matter that
 it cannot1 one would imagine1 be       
contested4 ,however to get rid of the   
argument and of the ordinance1 it is    
said the ,apostles1 it is true1 did     

practise it2 but did administer it in   
ignorance--as uninformed and erring     
men--in weakness1 and condescension to  
the wicked humours of their             
hearers3--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  
away4--,strange indeed6 ,alas1 did the  
,apostles practise this ordinance in    
ignorance1 and to gratify prejudice in  
their converts8 ,they acted1 then1 very 
wickedly4 ,for they have herein set an  
,,example to all the christian world1 in
 every age1 and land4 ,for all the      
various communions have followed their  
practice1 for more than ,seventeen      
centuries1 though differing about the   
modes and circumstances of it4 ,if1     
then1 we be in an error1 we have been   
led into it by ,christ and his          
,apostles1 by following them in         
administering baptism as an ordinance1  

in his spiritual religion4 ,for his     
kingdom is not of this world1 it is a   
spiritual and heavenly kingdom4 ,are we 
not safer in following the ,apostles1 as
 inspired guides1 in doctrine1 and      
worship1 and ordinances1 than in        
listening to such as tell us ,,they were
 weak and ignorant men8--,but be        
pleased1 to consider a moment1 my       
hearers1----,who can believe that1 under
 the baptism of the holy ,ghost1 his    
miraculous inspiring influence1 the     
,apostles would have practised          
water-baptism universally1 if it had not
 been the mind and will of ,jesus       
,christ1 that there should be such an   
ordinance1 in his religion8  #gthly4 ,it
 may tend to corroborate the proof that 
there is such an ordinance to be        
observed in the church of ,god1 that it 
was the common received opinion1 in the 
times of ,john the baptist1 that the    
promised ,messiah1 the great ,saviour of
 ,man1 would practise baptism by water  
in his ministry and kingdom4 ,the people

 objected against ,john's baptism1      
because he declared that he was not the 
,christ1 ,john i4 #be4 ,why ,,baptizest 
thou1 if thou be not the ,christ8 ,this 
question most obviously and clearly     
implies that it was expected that       
,christ1 the promised ,messiah1 would   
have baptism by water1 statedly         
practised1 in his kingdom or            
dispensation4 ,why ,,baptizeth thou1 if 
thou be not the ,christ8 ,as many as if 
they had said1 you take too much upon   
you1 in your baptizing3 you assume one  
of the offices of the ,messiah4 ,we     
expect he will have baptism1 in his     
kingdom1 as an initiation1 or           
introductory ordinance1 representing our
 need of renovation4--,the ,jews might  
be mistaken in their ideas of the       
expected ,messiah1 in this1 as in other 
respects4--,what is now mentioned is    
only to show what the common expectation
 was4 ,and that common belief must have 
had something to be grounded upon4--    
#hthly4 ,another consideration of no    

inconsiderable importance to prove1 that
 baptism by water1 was to be a stated   
ordinance1 in the                       
,new-,testament-dispensation1 is taken  
from those passages of scripture1 which 
do not directly1 but impliedly assert1  
or allude to water-baptism1 as a stated 
ordinance or practice1 in the ,apostolic
 and primitive ,church4 ,titus iii4 #ae4
 ,not by works of righteousness1 which  
we have done1 but according to his      
mercy1 he saved us by the washing of    
regeneration and renewing of the holy   
,ghost4 ,paul is here guilty of a       
needless repetition1 or else he intends 
two different things1 by the washing of 
regeneration and renewing of the holy   
,ghost4 ,by the first1 most             
,commentators and learned men1 suppose  
he must intend baptism by water as a    
sign of the renewing of the holy ,ghost4
 ,the original word translated washing  
of regeneration is the laver of         
regeneration--alluding to the laver or  
vessel to wash in1 in the ,jewish       

tabernacle and temple4 ,we must be      
baptized1 then1 as well as renewed4 ,the
 ,apostle here speaks1 indeed1 most     
honourably of baptism1 if he intend it1 
at all1 as doubtless he doth4--,ephe4 v4
 #bf4 ,that he might sanctify it1 that  
is1 the ,church1 having cleansed it by  
the washing of water1 by the word4      
,christian baptism is generally supposed
 to be alluded to1 in this passage1 as  
one thing implied in being cleansed1 in 
being regular and proper members of     
,christ's ,church4 ,romans1 vi4 #d4 ,we 
are buried with him by baptism4 ,how    
absurd would such an expression be1 if  
there were no ordinance of baptism      
statedly administered6--,it would be    
unintelligible to the ,christians at    
,rome4 ,what does the beloved ,apostle  
mean8 they would naturally say3 ,we know
 of no such ordinance as baptism4 ,he   
must have forgotten himself1 or he would
 not speak of our being buried with     
,christ in baptism4--,we have a similar 
allusion to the ordinance of baptism in 

,col4 ii4 #ab4 ,buried with him1 that is
 ,christ1 in baptism4 ,if ,christ would 
have no baptism1 as a stated ordinance1 
how improper all such allusions to it4  
,this scripture applies to all          
,christians1 in all ages and parts of   
the world1 who have the ,gospel4 ,but   
what instruction doth it contain in such
 allusions1 if there be no ordinance of 
baptism8--,more texts of this kind might
 be easily added1 but these are enough  
as a specimen4 ,if not of themselves a  
sufficient proof of the point before us1
 still they confirm the other arguments 
already adduced4--  #ithly4 ,it may1    
with much force be added here1 as a     
convincing and satisfactory proof of the
 ,institution of baptism by water1 as a 
standing ordinance1 in the ,gospel      
dispensation1 that the ,apostles were   
unanimous in the administration of it1  
as an appointment of their ,lord and    
,master4 ,they absolutely knew his mind 
and will4 ,they were with him so long1  
that it is impossible that they should  

be ignorant of his will4 ,when he told  
them to baptize1 they perfectly knew    
what he meant4 ,they ,,all practised    
baptism as a divine appointment4 ,they  
baptised all their converts1 without one
 exception1 that we find on sacred      
record4 ,their command was1 be baptized 
,,every ,,one of you in the name of     
,jesus ,christ for the remission of     
,sins2 and ye shall receive the gift of 
the holy ,ghost4 ,these were about three
 thousand1 being all pricked to the     
heart by ,peter's ,sermon1 on the day of
 ,pentecost4 ,now when they heard this  
they were pricked in their hearts1 or   
convinced of ,sin and savingly wrought  
upon1 no doubt4 ,and they said unto     
,peter and the rest of the ,apostles1   
for they were all together1 the ,eleven1
 see ,chap4 ii4 #a4 ,men and brethren1  
what shall we do8--,then ,peter said    
unto them1 repent and be baptized       
,,every ,,one ,,of ,,you4 ,this is a    
command from all the ,apostles2 for     
,peter spake in the name of the rest4   

,they were all of one opinion on the    
subject2 and this was but a few days    
after they received the commission to   
baptize all that should believe--go     
teach all nations1 baptizing them4 ,they
 never differed about the necessity of  
baptism4 ,but were perfectly united in  
their practice4 ,no one of them ever    
made any objection to the need of the   
ordinance1 because ,christ's ,religion  
was a spiritual ,religion4 ,nay1 they   
positively commanded their converts to  
receive the ordinance4 ,acts x4 #dh4    
,and he ,,commanded them to be baptized 
in the name of the ,lord ,jesus1 using1 
beyond all reasonable doubt1 the very   
form of words prescribed in the original
 institution4 ,here were both ,jews and 
,gentiles1 and one as well as the other1
 were ,,commanded to be baptized4 ,now  
is it possible for any candid person1   
exercising his reason and reflecting    
powers1 and not determined to support1  
at all events1 a pre-conceived opinion1 
to suppose all the ,apostles1 in all    

parts of the world1 among ,jews and     
,gentiles1 in all the ,churches gathered
 by them1 would unitedly1 without one   
scruple1 or one objector or objection1  
go into the practice of baptizing with  
water1 if not an institution of their   
,lord1 designed to be perpetuated1 in   
his ,gospel-kingdom1 to the end of the  
world8--,the ,gentile converts1 who were
 thousands of miles from ,jerusalem and 
,judea1 and where there were no ,jews1  
were baptized1 as well as ,jewish       
converts4 ,there could be no reason     
drawn from condescension or indulgence  
to prejudices1 in their case1 whatever  
there might be1 in the case of ,jewish  
converts4--  ,the arguments in support  
of the divine rite of baptism1 as a     
,gospel-ordinance1 would admit of much  
more illustration and enlargement--but  
,i pursue the point no further1 trusting
 that the attentive and reflecting      
hearer hath received full and entire    
satisfaction from the proofs already    
offered4  ,after contemplating the      

scripture-proofs of the ordinance of    
baptism1 as a standing ordinance in the 
religion of ,jesus ,christ1 it may not  
be a mere waste of time1 to consider1 in
 a concise manner1 what hath been       
objected against it4 ,,plainly as it is 
,,instituted1 it has nevertheless been  
denied4--,this1 together with the       
,lord's ,supper1 hath been classed with 
the old abrogated ,jewish rites and     
ceremonies1 and exploded with them as   
wholly unworthy the regards of          
christians1 and disgraceful to the      
spiritual nature of ,christ's religion4 
,the texts of scripture1 which inform us
 of the abolition of ,jewish            
rites--meats and drinks--or carnal      
ordinances1 have been applied to the    
,gospel-ordinances4 ,the argument is    
this1 the ,apostles tell us no ,jewish  
ordinances are binding on us1 but are   
all abrogated1 therefore there are no   
christian ordinances binding on us4     
,this all must see1 who can exercise any
 reason1 is no argument at all4 ,and no 

man who uses it1 can believe it to be   
any argument4 ,the passages of scripture
 which declare the abolition of the     
,jewish ordinances are ,col4 ii4 #ad1 to
 the #bc verse--,rom4 xiv4 #a1 to the   
#ag verse4 ,and in several other places 
the same thing is affirmed4 ,these      
places refer ,,only to the ,jewish rites
 and ordinances1 and the abolition of   
them4 ,any one may see this1 who will   
attend to them4 ,to apply them to the   
christian ordinance of baptism and the  
,lord's ,supper1 is not only unfair and 
unjust1 but a horrible perversion of    
scripture4 ,it cannot be done           
ignorantly2 for any one who can read1   
and who is capable of perverting such   
passages1 must know better4----         
,again3--,the abuses of the ordinance of
 baptism1 and the disputes about it1 are
 alledged as valid objections against   
there being any such ordinance to be    
observed in the ,gospel-kingdom4 ,we    
lament that it ever hath been abused or 
perverted3 and that there have been so  

many controversies about its nature1 and
 the subject and mode4 ,but this is no  
kind of argument against its being a    
divine ordinance4 ,for can a truth--a   
duty--or a doctrine of religion be      
named1 which hath not been denied1 or   
perverted1 or abused8----  ,another     
objection against the holy ordinances of
 the ,new-,testament1 baptism and the   
,lord's ,supper1 is taken from our      
,lord's washing ,his disciples'         
feet--,paul's circumcising              
,timothy--,st4 ,james directing that the
 sick be anointed with oil--and the     
decrees of the first ,apostolic council 
met at ,jerusalem4--,these several      
instances of conduct are recorded ,john 
xiii4 #d--to the #ab1 ,acts xvi4 #a--to 
the #d--xv4 #bi--;and ,james v4 #ad4    
,the objection from these things1       
against the two standing sacraments or  
ordinances of the ,gospel1 baptism and  
the ,lord's ,supper1 is very easily     
obviated4 ,our ,lord's washing the feet 
of his disciples is described as an     

extraordinary instance of humility1 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 needful1 though 
mean--and that we should not assume any 
,lordship or dominion over one another's
 consciences4 ,and at the close1 he     
expressly tells them he had set them a  
pattern of meekness and condescension1  
and not ordained an institution to be   
observed in his church to the end of the
 world4 ,there is a material and        
essential difference between setting a  
pattern of a virtue or giving a         
remarkable display of it1 and solemnly  
appointing a holy ,ordinance4 ,we cannot
 argue from the one to the other4--,we  
are to follow the ,redeemer1 in all his 
doctrines and ordinances1 but not to    
perform the same extraordinary          
,,personal actions--any more than to    
imitate him in his exterior manner1 air1
 and habit4--,as to ,paul's circumcising

 ,timothy1 there was a very plain reason
 for it4 ,it was necessary for his      
reception1 at that time1 among the      
,jews4 ,the ordinance of circumcision   
was not then ,,declared to be abolished4
 ,when the time had come1 when there was
 to be an open declaration of its       
abolition1 no one of the ,apostles      
practised it1 upon their converts4      
,moreover1 ,timothy was circumcised as  
born of a ,jew1 and not as a christian  
convert4 ,as a convert to christianity  
he was baptized1 as of ,jewish lineage  
he was circumcised4 ,and ,st4 ,paul's   
example to us1 in this is1 to exercise  
condescension1 forbearance1 and         
humility4 ,as to the anointing the sick 
in the name of the ,lord1 ,james v4 #ad1
 it was an appointment for the          
miraculous cure of such1 ,mark vi4 #ac4 
,but since those extraordinary gifts are
 ceased1 as being no longer necessary   
for the confirmation of the ,gospel1 our
 faith in the common course of things   
has no warrant for using that ceremony2 

much less doth what is here said about  
it1 give any countenance to the         
,papist's ,sacrament of extreme ,unction
 which they administer not for the      
recovery of the sick1 but for a         
pretended purgation from the sins of    
those that are in the very article of   
death1 or past hope of recovery4  ,as to
 the decrees of the famous ,apostolic   
council met at ,jerusalem1 they were    
adapted to the then existing case and   
circumstances of the ,gentile converts1 
and not of perpetual obligation in      
,christ's kingdom1 except one article of
 a moral nature1 abstinence from        
fornication4 ,the others are not        
described as binding on all ,christians4
 ,there is nothing1 in the result of    
that council1 which can possibly signify
 that the practice of ,christians1 in   
all ages1 should be conformed thereto4  
,it was wholly adapted to the then state
 of the ,gentile ,converts4----,thus it 
most manifestly appears that these      
instances of actions above cited and    

commented upon1 are not binding on      
,christians1 in the common ages of the  
,church2 and were never intended to     
be2--nor can any argument or objection  
be raised from them1 of the least weight
 or plausibility1 against the two       
,,plain1 ,,express1 and ,,positive      
,institutions of the ,gospel1 to be     
observed1 in all ages1 to the ,,end of  
the world1 baptism and the ,lord's      
,supper4----  ,we will now make some    
improvement of what hath been           
said4--,and what are the great and      
special uses or purposes of this        
,ordinance8 ,some affirm that it is a   
vain and unprofitable ordinance4 ,let us
 enquire1 is it so then indeed8 ,did    
,jesus ,christ impose on his church a   
rite useless and absurd8--,the profit of
 it1 however1 appears to be great every 
way4 ,but were we convinced1 that he had
 actually appointed it1 we ought to     
observe it1 even if we could not discern
 any moral uses1 or religious benefit   
resulting from it--trusting in his love1

 faithfulness1 wisdom1 and              
goodness4--,it is of great use and      
importance as it teaches us1 in a       
striking and affecting manner1 our      
defilement and pollution by sin1 one of 
the foundation-doctrines of the         
,christian ,religion4 ,it teaches us    
this more affectingly than words can    
do4--,it is a clear and lively emblem of
 the need of the renewing of the holy   
,ghost4 ,baptismal water points out the 
need of a spiritual baptism--or that we 
must be cleansed from sin by grace      
divine1 and a ,saviour's atoning        
blood4--,the very form of words         
prescribed by our ,lord1 and always     
used1 teach us where all our hope1 our  
love1 our trust1 our dependence for     
salvation must center1 in the ,father1  
and the son1 and the holy ,ghost--a     
triune ,god4 ,baptismal water1 as a     
visible sign1 represents our need of    
having all our sins1 as to their guilt1 
washed away by the blood of ,jesus--,be 
baptized every one of you1 in the name  

of ,jesus ,christ1 for the remission of 
sins4--,baptism1 as a sensible sign1    
signifies our obligation to renounce    
sin1 and to put on the temper and       
character of ,christ--to put away the   
filth of the flesh1 and to put on       
newness of life--to renounce the vanity 
and pomp of the world--and to become    
clean in heart and life4 ,and when we   
are baptized1 or have our children      
baptized1 we bind ourselves to love1 to 
live to1 to obey1 and serve the one true
 ,god as set forth in his own           
word4--,can the ordinance1 then1 be     
useless8--,does it answer no important  
ends1 no moral and religious            
purposes8--,is it also recognizing our  
engagements to be the ,lord's we and    
ours4 ,and teaches some of the greatest 
and most important doctrines1 truths1   
and duties of ,religion4--,does it then1
 as the deniers of it affirm1 keep us   
,,from ,,god--,,from ,,christ--,,from   
,,the ,,substance--,,from ,,the ,,power 
of religion8--,no3 it brings us1 in its 

tendency1 to them4 ,how unhappy that    
any1 under a christian name1 should set 
themselves to vilify--reproach1 and     
deny1 it6--,may the scales of ignorance 
and prejudice fall speedily from their  
eyes2 and that ,jesus whose ordinances  
they reject1 commiserate and forgive    
them2 and not suffer them to be the     
means of spreading irreligion6--        
#b;dly4 ,we may enquire for the         
improvement of this subject1 who may1   
according to scripture1 enjoy the       
ordinance of baptism8 ,the answer is1   
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 it1--and   
live a regular1 pious and religious     
life4 ,such may enjoy it for themselves1
 and infant seed4----  #c;dly4 ,as      
another observation for the improvement 
of the subject1 we may ask how is it to 
be administered8 ,water is to be applied
 to the subject by sprinkling the face1 
or by immersion1 in the name of the     

father1 son1 and holy ,ghost4 ,the      
quantity of water is a mere             
circumstance4 ,and immersion is as valid
 as sprinkling4--,mere circumstances are
 left to the wisdom1 prudence1 and      
convenience of the observer4 ,some      
prefer immersion as the most scriptural1
 and others1 sprinkling4 ,both are      
valid4 ,both are right8 ,all that is    
essential is the application of water1  
in one of these ways1 to the meet       
subject1 as the form is prescribed4     
,some admit1 others exclude infants1 but
 this need be no bar to christian       
communion4 ,had the various             
denominations of christians entertained 
these catholic and charitable           
sentiments1 there would never have been 
any dispute about the mode1 and much    
evil would have been prevented--,i hope 
and expect the day will come--and ,o    
that it might not be far distant1 when  
these reconciling and compromising      
sentiments will have a general          
diffusion2 when all real christians will

 be united1 though practising in        
different forms1 and bend their whole   
force and zeal against error--vice--and 
irreligion4  #dthly4 ,let all           
,christians feel a due and unshaken     
attachment to public worship1 the       
,sabbath--and all divine ordinances4    
,all of them ought to be dear to        
,christ's disciples4 ,we should esteem  
them4 ,we should love them4 ,we should  
diligently and constantly attend unto   
them4 ,we are1 at the same time1 to take
 care that we do not place our hope in1 
or dependence on them1 instead of the   
,god of ordinances1 the ,saviour's      
all-cleansing blood1 and the spirit's   
sanctifying operations4 ,means and      
ordinances are the helps provided by a  
wise1 gracious1 and holy ,god4 ,in the  
appointment of them we see1 in a most   
wonderful manner1 his love and grace1   
goodness and patience1 wisdom and       
condescension4 ,let our eye1 then1 be to
 the ,god of grace to bless and sanctify
 unto us1 all means and ordinances4 ,by 

the power of the holy ,ghost we are2 and
 we must be renewed4 ,but we ought      
nevertheless to prize and esteem all    
divine institutions1 as means of        
holiness and pious instruction4 ,we     
should be grieved when any neglect them1
 revile them1 or deny them4 ,for they   
are the ways prescribed by ,god1 to     
uphold religion1 in the world1 amid the 
floods of error1 ignorance1 fanaticism1 
and infidelity1 which threaten the      
existence of all serious godliness4     
#ethly4 ,we hence infer the duty of all 
people to prepare themselves without    
delay1 to enjoy the ordinance of        
baptism4 ,it is a precious ordinance4   
,it is divinely appointed to teach us1  
the great truths of ,religion1 and to   
help forward our salvation4 ,all parents
 should see that they lose no time in   
preparing to enjoy it for themselves1 if
 unbaptized1 and for their ,children4   
,and what1 my dear friends1 is required 
of you1 is to seek and know ,god3--to   
desire to do your duty3 to honor your   

,maker and ,redeemer in the ways1 which 
he has so clearly appointed4--,permit me
 with all tenderness and affection as a 
,minister of ,jesus ,christ to urge you 
to give no rest to yourselves1 till you 
have rendered yourselves meet for the   
enjoyment of ,gospel-ordinances4--,how  
mournful is the idea that so many1 in   
our ,land1 live in the total neglect of 
this holy sacrament of                  
baptism4--,unbaptized ,children6        
,unbaptized ,parents6 ,unbaptized       
,youth6--,how affecting the thought to  
all the lovers of                       
,gospel-ordinances4--,what impiety      
prevails6--what neglect of religion in  
general--of prayer in families in       
particular1 and of public               
worship4--,will not a holy and righteous
 ,god visit for these things8--,many    
boast of this1 as the age of reason--of 
our land1 as the land of reason--and    
talk of the complete downfall of        
superstition1 and bless themselves1 at  
the thought of the diffusion of         

sceptical principles1 and are as zealous
 to propagate irreligion1 error1 and    
infidelity1 as if the salvation of our  
country1 their own salvation1 and the   
salvation of others depended on the     
abolition of christianity1 against which
 the most virulent attacks are made1    
under the name of superstition1 or a    
sectarian religion4--  ,but some        
seriously inclined people are objecting1
 perhaps1 and saying we wish to enjoy   
divine ordinances1 but you have made the
 way too strict1 more so1 than ,god has 
made it1 in his holy word4--,consider a 
moment1 before you draw up a conclusion 
so unfounded1 and so much to your       
disadvantage4 ,all that is required of  
you1 is to give yourselves up to ,god   
and the duties of ,religion4--,can less 
be required8 ,can any lower terms be    
rationally desired8 ,we must never      
profane an ordinance1 or prostitute and 
abuse it to worldly designs and         
ends4--,often1 alas6 have this1 and the 
ordinance of the ,lord's supper been    

perverted and profaned2 and so have the 
holy ,oracles of ,god1 which are the    
only ,oracles of reason1 and of eternal 
truth1 and of all religion4 ,let us see 
that we are not among the number of     
those1 who profane and abuse1 or neglect
 and forsake it4--,come1 then1 and take 
the vows of the ,lord upon you1 and give
 yourselves up to the duties of our holy
 ,religion1 and enjoy all its ordinances
 and special privileges4--,defer        
not--procrastinate no longer the        
concerns of your souls and of           
,salvation4--,behold now is the accepted
 time6 ,behold now is the day of        
,salvation6 ,to-day1 if ye will hear his
 voice4 ,there may be no to-morrow for  
you--no more time--no more seasons of   
grace4 ,a small space of time will end  
all your days1 and open to us an        
everlasting state4--,hear1 then1 the    
call of ,god1 of reason1 of virtue1 and 
of ,religion4 ,delay3--,o6 delay no     
longer4 ,come and take ,christ's yoke   
upon you1 and learn of him1 for he is   

meek and lowly in heart1 and ye shall   
have rest unto your souls4  #fthly4 ,for
 what hath been said1 let all who have  
enjoyed the ordinance of baptism1 feel  
the sacred bonds thereof1 and seek      
divine grace to enable them to live up  
to their baptismal vows4 ,let parents   
who have come forward and had baptism   
for their ,children1 and have devoted   
them1 therein1 to ,god1 to be his1 and  
for him1 bring them up in the ways of   
,religion--teach them to pray--and pray 
with1 and for them in their             
houses3--instruct and govern them for   
,god--set a pious example before        
them--and teach them their baptismal    
dedication--the meaning and import of   
it1 as above explained1 and as a        
peculiar privilege binding them to be   
the ,lord's4--,and let such parents1    
farther examine their own hearts and    
ways1 and see if they gave up their     
,children1 in the baptismal dedication1 
in outward appearance only1 or in       
sincerity and in truth1 hoping and      

trusting in ,god's mercy and truth for  
them4--,and let parents who never       
prepared themselves to bring their      
,children to ,god1 in baptism1 when they
 look on their dear infant flock1 feel a
 deep sense of their sin1 in the neglect
 of their duty to them3 and so pity1 and
 so love them1 as to come forward1 and  
give them up to ,god in baptism4--,and  
,let unbaptized youth realize their     
duty1 and never give themselves rest1   
till they have dedicated themselves to  
,god1 in his covenant and baptismal     
institution1 to be his in life1 his in  
death1 and his forever4----,and let the 
whole ,congregation that now hear me1   
old and young1 esteem1 rightly improve1 
and highly value all the institutions of
 the ,christian ,religion2 endeavour1 by
 all the light and advantages1 which you
 enjoy1 truly to understand them3--to   
place them on their proper foundation2  
and to look to the ,god of all grace1   
for his powerful1 purifying1 and        
all-cleansing influence1 and to ,jesus  

,christ that the guilt of sin may be    
washed away3--and make it your grand    
concern to walk in all the commandments 
and ordinances of the ,lord1 blameless4 
,,discourse ,,xi4  ----------  ,it is   
the will of the ,author of ,christianity
 that1 in the ,new-,testament           
dispensation1 there should be particular
 ,gospel-,churches4  #a4 ,,thessalonians
 i4 #a4  ,paul1 and ,silvanus1 and      
,timotheus1 unto the ,church of the     
,thessalonians1 which is in ,god the    
,father1 and in the ,lord ,jesus        
,christ3 grace be unto you1 and peace   
from ,god our ,father1 and the ,lord    
,jesus ,christ4  ,thessalonica was the  
,metropolis of that part of antient     
,greece1 now ,turkey in ,europe1 called 
,macedonia4 ,it was built by ,philip of 
,macedon1 ,father to ,alexander the     
great1 so famous in history1 and called 
,thessalonica1 in honor of his victory  
over the ,thessalians4 ,in this renowned
 ,city1 ,paul preached a considerable   
time1 and was greatly successful in     

spreading among its inhabitants1 the    
truths and glory of the ,gospel4 ,from  
the ,jews and proselytes to their faith1
 and the idolatrous heathen or          
,gentiles1 he collected a ,christian    
,church4 ,the people of this large city 
were principally heathen1 who worshipped
 them which are by nature no ,gods4     
,this ,epistle to these ,christians     
gathered into a ,church-state by the    
labours of ,st4 ,paul1 assisted in the  
arduous and important work by ,silas and
 ,timothy1 was the first ,letter1 we are
 told in ecclesiastical history1 which  
he ever wrote as an inspired penman to  
any of the ,churches4 ,and he begins it1
 in a very modest manner1 with the words
 of our text1 which may be thus         
paraphrased----,paul1 together with     
,silas and ,timothy1 his assistants in  
the work of the ,lord at ,thessalonica1 
send greeting to the ,church of ,christ1
 which has lately been planted by means 
of our ,ministry1 and ordinarily        
assembles for religious worship and     

discipline at that renowned ,metropolis 
of ,macedonia1 and consists of believers
 in ,god the ,father1 in distinction    
from the idolatrous ,gentiles1 and of   
believers in the ,lord ,jesus ,christ as
 the only true ,messiah1 in distinction 
from the unbelieving ,jews1 who denied  
him3 and so we regard you as persons    
that are in union1 and have fellowship  
with the ,father1 and with his ,son     
,jesus ,christ4--,may all the riches of 
divine love and favour which is the     
fountain of every blessing2 and as the  
fruit of this1 may all manner of        
prosperity inclusive of every desirable 
sort of peace with ,god and others1 and 
in your souls1 be multiplied to all and 
every one of you1 according to the      
scheme of salvation from ,god our       
,father1 and from the ,lord ,jesus      
,christ as the only ,mediator and       
peace-maker1 who has purchased all      
blessings for us by his blood2 and      
freely communicates them to us by his   
spirit in an inseparable concurrence    

with the ,father4 ,the salutation of the
 inspired writers1 in their ,letters to 
the various ,churches1 are exceedingly  
tender and affectionate4 ,they wish them
 every blessing3 that the peace of ,god 
may be with them3 that the mercy of ,god
 may abound towards them3 that the peace
 of ,god may dwell with them4 ,the      
,apostles in all their ,epistles appear 
most friendly and cordial2 anxious to   
guard the ,churches from error--to warn 
them of heresy1 unsound doctrine1 and   
false ,teachers4 ,they lay before the   
,converts to ,christianity1 the         
subtlety1 the arts1 the divisive efforts
 of impostors4 ,and the need of such    
things is experienced in every age of   
the ,church4 ,deceivers and scoffers1   
more or less1 every where1 abounded     
since the days of the ,apostles4 ,and by
 them1 the glorious cause of the ,gospel
 and of the ,redeemer has been greatly  
injured4--,this ,christian affection1   
displayed in the salutations of the     
,apostles to the ,churches1 does great  

honor to them as men1 and as            
,christians2 it shews1 at the same time1
 the amiable and pleasing temper of the 
,christian ,religion4 ,it is a religion 
of benevolence and kindness4 ,it is a   
religion of goodness and philanthropy4  
,one of the most surprising objections  
against it1 ever made1 is that it is    
defective in point of friendship4 ,this 
is the last thing that ever ,i should   
suspect would be spoken against it4     
,such as thus object1 it is to be       
feared1 are totally unacquainted with   
its nature4--,for every one1 who        
possesses the temper of the ,gospel1 not
 only loves ,god with all his heart1 but
 his neighbour as himself--is willing to
 do1 as he would be done by--and wishes 
the good of all4--,his wish for others1 
is like that of ,paul to the            
,thessalonian ,church1 grace be unto    
you1 and peace from ,god our ,father1   
and the ,lord ,jesus ,christ4  ,after   
thus introducing the words of the text1 
what is proposed1 is to state the       

scripture-evidence in favour of the     
institution of a ,gospel-,church4--,what
 is before us1 is to prove that it is   
the ,,will of the author of             
,christianity that1 in the ,new         
,testament dispensation1 there should be
 particular ,gospel ,churches4  ,in     
order to do this subject justice1 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 members4--,to enter    
largely upon these several points would 
require1 even each one1 a volume4       
,christians have thought very           
differently concerning them4 ,and       
learned divines have disputed much about
 them4--,i shall confine myself to what 
will be conceded by all parties to be   
important and necessary4 ,the great and 
essential things are those1 which should
 principally be regarded and attended to
 by all4 ,when we descend into what is  

very minute and critical1 the ingenious 
and the learned will take different     
paths4 ,and very often1 things1 in their
 nature1 minute or abstruse1 occasion   
angry controversy2 and call forth as    
much warmth as the essential truths or  
duties of ,christianity4 ,it is well    
known1 and generally observed1 that the 
,church of ,god is either invisible or  
visible4 ,the former is composed of all 
who are1 have been1 or shall be the     
people of ,god in truth and reality1 in 
whatever age they may live1 or whatever 
,country they may dwell1 or to whatever 
,communion they may belong4 ,the latter1
 or visible ,church of ,god is composed 
of such as openly profess the ,christian
 ,religion1 attend its divine           
ordinances--have received baptism--and  
have devoted themselves1 in some open   
manner1 to the ,redeemer4 ,persons may  
lose their membership in the visible    
,church1 by denying revealed ,religion1 
or by embracing errors fundamentally    
wrong1 or by open and gross             

immoralities4 ,the general visible      
,church is made up of all the particular
 ,churches of the various denominations 
which hold to the foundation4           
,particular ,churches are societies of  
professing ,christians1 who have formed 
themselves into one body1 in different  
ages1 places and ,countries1 for mutual 
edification1 in the joint public worship
 of ,god1 and the celebration of ,gospel
 ordinances4 ,thus the professing       
,christians in ,corinth--those in       
,thessalonica1 those in ,ephesus1 and   
those at ,colossae are called a ,church4
 ,these however made but one ,church in 
reality4 ,for they received the same    
,gospel1 maintained the same form of    
worship1 and professed subjection to the
 same common ,lord4 ,the ,church        
universal comprehends all the particular
 and local ,churches4 ,that there should
 be distinct1 separate1 or local        
,churches1 is evident from this         
consideration1 the convenience of       
attending public worship1 of exercising 

discipline1 and enjoying special        
ordinances4 ,different forms of doing   
this have been adopted1 in different    
ages and ,countries4 ,some are attached 
to one form1 and some to another1       
according to education1 or habits of    
thinking4 ,and the administrations or   
different forms will be allowed to be   
good1 or valid by all who are not under 
the influence of bigotry4 ,catholic and 
candid ,christians of various           
denominations will embrace each other1  
in the arms of ,christian or fraternal  
affection and ,charity2 while the       
narrow-minded and bigoted of every      
communion withhold ,charity from all1   
who are out of the pale of their        
,church4 ,to confine salvation to one   
form only and exclusively is the mark of
 a bigoted mind4 ,the ,scripture hath no
 where laid down the precise form of    
,church-order and government4 ,it hath  
left1 the particular and precise form to
 be practised upon1 to the convenience1 
wisdom1 and prudence of ,christians2 or 

to their peculiar circumstances4 ,one   
particular form may have its advantages 
and disadvantages4 ,that is the most    
eligible which hath the fewest          
inconveniences1 and most excellencies4  
,such only are essentially wrong as     
plainly contradict the word of ,god1 and
 introduce tyranny and domination into  
the ,church of ,god4 ,lording it over   
,god's heritage is always a crime of a  
malignant nature4 ,ecclesiastical       
tyranny is as much to be dreaded as     
civil4 ,there must1 with regard to local
 and particular ,churches1 be distinct  
places of worship1 and jurisdictions4   
,they may1 however1 be considered as one
 in doctrine1 in discipline1 in love2   
calling on the name of the same ,jesus1 
their common ,saviour and ,lord1        
receiving for substance the same        
articles of faith1 and attending on the 
same ordinances4 ,a ,church1 in the     
original meaning of the word1 is an     
assembling together of a number of      
persons1 for particular purposes2       

especially religious ones1 that they may
 jointly engage in divine worship1      
mutually edify one another1 and attend  
all divine ordinances1 agreeably to the 
word of ,god1 taking that for the only  
rule of their faith and practice4 ,and a
 number covenanting together to walk by 
this rule1 to conform to all the        
revealed will of ,god1 and to watch over
 one another1 and to exercise the       
discipline of the ,gospel1 is the sense1
 in which the word ,church is used1 in  
scripture1 when it is taken for a       
particular ,church4 ,the word indeed is 
used in the several senses1 which have  
now been mentioned4  ,the design of the 
supreme being in the institution of a   
,gospel ,church is1 in general1 the     
mutual edification of the members1 the  
interest and honour of religion1 the    
divine glory1 and man's ,salvation4 ,a  
gracious ,god has wise intentions in all
 he does1 whether in the world of       
nature1 or administrations of           
providence1 or redemption of the        

,gospel4 ,he doth nothing in vain4 ,in  
the things of ,religion the divine      
wisdom and goodness appear in a most    
pleasing and attractive light4 ,and his 
design1 in the institution of a         
,gospel-,church1 was that mankind might 
be under the best advantages1 to honour 
his great name1 and secure their own    
,salvation2 that the interests of piety 
and ,virtue might be best consulted and 
promoted4 ,a regular or duly organized  
,church is composed of the              
church-officers and private brethren4   
,the officers in ,christ's kingdom are  
of two kinds or ranks1 ,pastors and     
,deacons4 ,and the ,pastors are called  
indifferently ,elders1 ,teachers1       
,ministers1 ,bishops1 and ,overseers of 
the ,church4 ,as ,christ's kingdom is   
not of this world1 so no considerations 
of a worldly nature are the             
,scripture-motives for our professing   
ourselves to be members of it4 ,the     
design which we ought to have in view in
 belonging to it1 should be altogether  

spiritual2 that we may1 in the enjoyment
 of proper means1 be built up in        
knowledge and holiness2 that we may be  
made meet for the inheritance of the    
saints in light2 may publicly worship   
the ,deity1 attend divine ,ordinances1  
celebrate together the divine praises1  
on the holy ,sabbath1 and watch over one
 another2 that we may all at last be    
convened together in heaven1 to join in 
all the purity1 sublimity1 and          
perfection of celestial worship3 and be 
prepared in the temper of our minds to  
celebrate forever1 the high praises of  
our ,creator and ,redeemer1 in the      
,church triumphant4  ,among the members 
of a ,gospel-,church there is always    
supposed a solemn covenant or agreement 
to walk together in the laws1 doctrines1
 truths and ordinances of ,christ1 to   
exercise the discipline of the head of  
the ,church in meekness and love1 and to
 aid one another in the way to eternal  
blessedness4  ,what is required of us in
 order to be received1 as regular       

members1 into a ,gospel-,church1 is that
 we have some general knowledge of the  
great and essential doctrines of the    
,gospel2 that we declare our belief in  
them2 our subjection to ,christ as our  
,lord2 and that our conduct and         
conversation have been agreeable to the 
,gospel1 or if otherwise1 that we       
profess sorrow and reformation4 ,much   
hath been said and written about the    
qualifications necessary to an orderly  
and acceptable attendance on the special
 ordinances of the ,gospel4 ,good men   
have differed widely from each other1 in
 their opinions1 concerning a point     
which1 all will allow1 is very          
important4 ,but in too many instances1  
this difference has occasioned          
bitterness1 and hard judging4 ,if we lay
 aside prejudice1 and attachment to     
names and parties2 and impartially look 
for direction and guidance from the holy
 scriptures1 it might be expected that  
there would be a greater union4 ,the    
scripture is plain4 ,and the very reason

 and nature of the thing teach us what  
is required1 in order to participate of 
,gospel-,ordinances to divine           
acceptance1 and our own edification and 
comfort4 ,the nature of the ordinances1 
and of a ,gospel ,church may lead us to 
form some just opinion of what is       
necessary as a term of admission into   
the latter1 and enjoyment of the former4
 ,all ,christians who love our ,lord    
,jesus ,christ in sincerity1 if they    
impartially consult the advancement of  
his cause1 would wish to have any       
difference which may subsist among them1
 lessened1 and their union strengthened4
 ,their endeavour should be to keep the 
unity of the spirit in the bond of      
peace4 ,the more ,christians differ1 the
 more occasion is given to the enemies  
of the cross of ,christ to triumph4 ,the
 very attempt to promote peace and union
 merits the approbation of all ,zion's  
friends4 ,there is but one              
,salvation--and one way to obtain it4   
,there is one body1 and one spirit1 even

 as ye are called1 says the ,apostle to 
the ,ephesian ,converts1 in one hope of 
your calling2 ,one ,lord1 one faith1 one
 baptism--one ,god and father of all who
 is above all1 and through all1 and in  
you all4 ,must it not be evident1 then1 
that all who would enjoy the particular 
ordinances and privileges of this one   
,lord and his religion1 should have some
 general knowledge of the doctrines1    
truths1 and duties of this religion8 ,if
 grossly ignorant of these1 how can they
 honor the ,redeemer1 or rightly and    
profitably attend his holy institutions8
 ,and is it not also clear1 that they   
must believe in this religion2 and      
openly profess their belief1 in some    
way1 which shall be satisfactory2 and   
feel a regard and love to it8 ,must they
 not be impressed with such a sense of  
its importance as to be resolved1 to    
live agreeably to its precepts1 that    
they may enjoy its consolations1 and be 
entitled to its rewards8 ,and if their  
former lives have been openly immoral   

and profane1 or scandalous1 is it not   
indispensably necessary1 that they      
profess repentance8 ,all who are        
doctrinally taught1 morally clean1 and  
piously disposed1 may acceptably attend 
on the special ordinances of the        
,christian ,religion4 ,if we examine the
 conduct of the ,apostles1 our          
infallible guides1 in discipline as well
 as doctrines1 we shall see that they   
required of all1 whom they admitted into
 the ,churches gathered and formed by   
them1 a confession that ,jesus was the  
,christ1 and a solemn purpose to conform
 themselves to the precepts of his      
,gospel1 and to depend on him for       
salvation4--  ,after just hinting at the
 terms of admission into the            
,gospel-,church1 the duty of the members
 may with propriety be stated in a few  
words4 ,this is of large extent4 ,in    
general1 it is to walk in all good      
conscience before ,god4 ,and in         
particular1 they should set a pious     
example to others1 by a steady and      

unshaken attendance on public           
worship--on means and ordinances4 ,they 
should show to the world1 their high    
esteem of them1 as appointed by infinite
 wisdom and goodness4 ,and if in any    
place or among any people1 where their  
lot may be cast1 at any time1 divine    
ordinances should be vilified or        
disowned1 they should more especially   
show their esteem of1 and attachment to 
them4 ,to study the peace1 the          
prosperity1 and welfare of the ,church2 
to watch over one another in meekness   
and love2 to do all in their power to   
prevent errors2 to heal divisions1 if   
any arise2 to avoid giving just grounds 
of offence to any2 to keep from all     
party views and aims2 and to honor ,god1
 in all his ways1 is incumbent on all   
members of ,churches4 ,the solemn       
covenant and promises1 which they take  
upon them1 either expressly or          
virtually1 bind them to particular      
duties4 ,the vows of the ,lord are upon 
them4 ,and covenant-breakers--and       

promise-breakers are among the most     
odious characters4 ,for we never know   
when or where to trust such4 ,the       
character of a citizen of ,zion is1 that
 he that walketh uprightly and worketh  
righteousness1 and speaketh the truth in
 his heart--and he that sweareth to his 
own hurt1 and changeth not4 ,the man who
 deliberately breaks his religious vows 
and covenant engagements1 can have no   
sense of ,god or divine things4 ,his    
heart must be obdurate1 and his         
conscience asleep4--,all1 who have named
 the name of ,christ1 should be careful 
to depart from iniquity1 and see that   
their conversation is such as becometh  
the ,gospel4 ,such1 in brief1 is the    
duty of all the members of a            
,gospel-,church4  ,the way is now       
prepared to exhibit the                 
scripture-evidence that it is the will  
of the author of ,christianity1 that in 
the ,new ,testament-dispensation1 there 
should be particular ,gospel-,churches4 
,the proof of this from the word of     

,god1 is plain and full4 ,it is         
apprehended that1 if we admit the divine
 authority of the scriptures1 we shall  
be obliged to admit the reality of      
,gospel-,churches4----,for--in the first
 place1 ,jesus ,christ1 in so many      
words1 declares that he has a ,church1  
which is sometimes called his           
kingdom--his flock--his followers--his  
people1--and those whom the ,father gave
 him1 or his sheep4 ,when ,peter made   
that noble confession in answer to his  
,saviour's question1 ,thou art ,christ1 
the son of the living ,god4 ,the        
,saviour replies2 ,and ,i say unto thee 
thou art ,peter1 and upon this rock ,i  
will build my ,church1 and the gates of 
hell shall not prevail against it4      
,allusion is here made to the meaning of
 the word ,peter1--his person--or       
successors in office1 was not the rock1 
upon which the ,church was to be built2 
but the confession that he made1 that   
,jesus was the ,christ1 was the rock1   
upon which the ,church was to be built4 

,and to the joy of all true friends to  
the ,gospel1 no power of evil men1 or   
evil angels1 however1 much they may be  
permitted to vex1 persecute1 and        
distress1 shall be able to overthrow the
 ,church4 ,it will live amidst all winds
 that may blow4 ,it will be supported in
 the midst of all storms1 or dangers4   
,no weapon formed against it shall      
eventually prosper4 ,it will continue1  
through all time1 and finally prevail4  
,surely there is no inchantment against 
,jacob1 neither is there any divination 
against ,israel4 ,the words of ,balaam  
spoken of ,israel1 may be pertinently   
applied to the ,church of our ,lord     
,jesus ,christ1 ,how goodly are thy     
tents1 ,o ,jacob1 and thy tabernacles1  
,o ,israel6 ,saul is said to make havock
 of the ,church4 ,as for ,saul he made  
havock of the ,church1 entering into    
every house1 and haling men and women1  
committed them to prison4 ,these men and
 women1 who fell as victims to his      
persecuting rage1 were members of the   

,church4 ,but how could he make havock  
of the ,church1 if there were no such   
thing as ,gospel-,churches8 ,herod is   
said to stretch out his hand to vex the 
,church4 ,now about that time1 ,herod   
the king stretched forth his hands to   
vex certain of the ,church4 ,the unhappy
 individuals1 whom he sorely persecuted1
 were members of the ,gospel-,churches1 
organized by the inspired               
,apostles1--,the ,church at ,jerusalem  
received some that were sent to them1   
upon special business1 with friendly    
affection4 ,and when they were come to  
,jerusalem1 they were received of the   
,church4 ,this must be the ,church that 
was planted in that ,city1 of which ,st4
 ,james was the stated ,bishop1 and whom
 ,herod cruelly put to death4 ,and the  
,church is said to be purchased by the  
blood of ,christ4 ,take heed therefore  
unto yourselves and to all the flock    
over which the holy ,ghost has made you 
overseers to feed the ,church of ,god1  
which he hath purchased with his own    

blood4 ,christ is represented also as   
head over all things to the ,church2 and
 it is by an easy metaphor called his   
body4 ,and hath put all things under his
 feet1 and gave him to be head over all 
things to the ,church1 which is his     
body1 the fulness of him that filleth   
all things4 ,he is said to love the     
,church--to give himself for it--to     
sanctify and cleanse it4 ,even as       
,christ also loved the ,church1 and gave
 himself for it1 that he might sanctify 
it and cleanse it with the washing of   
water by the word1 that he might present
 it to himself a glorious ,church not   
having spot1 or wrinkle1 or any such    
thing1 but that it should be holy and   
without blemish4 ,again1 observes the   
,apostle ,paul1 ,this is a great        
,mystery1 but ,i speak concerning       
,christ and his ,church4 ,all particular
 ,gospel-,churches make one universal   
,church4 ,where the same essential      
doctrines are maintained--the same      
common ,saviour owned--the same         

ordinances celebrated--though there may 
be many circumstantial differences1 as  
to names1 opinions1 and forms1 it is the
 same ,church4--,if there be not a      
,gospel-,church1 in which the word and  
ordinances are to be dispensed1 prayers 
offered1 and the ,sabbath observed1 why 
is there this frequent mention of the   
,church8 a multitude of other passages1 
which speak of the ,church or particular
 ,churches1 might be easily cited1 but  
those already cited are sufficient1 as a
 sample4 ,did our ,lord and his         
,apostles know what they said2 or did   
they mean to mislead and impose upon us8
 ,if they know what they said1 and meant
 faithfully to teach us1 then the       
institution of a ,gospel-,church cannot 
be denied4  ,in the next place1 when the
 ,apostles went forth and preached the  
,gospel to all nations1 the ,lord       
working with them and confirming the    
word with signs following1 they gathered
 and formed churches1 ordained pastors1 
and chose deacons4 ,in ,judea1 in       

,galilee1 and in ,samaria were churches 
formed1 teachers set over them1 and     
other necessary regulations made1 before
 ,paul's conversion1 while he1 by the   
fury of persecution1 endeavoured to     
destroy the christian cause4 ,for we are
 informed of the rest and peace which   
the churches1 in those countries1       
enjoyed after his conversion to         
christianity4 ,then had the churches    
rest throughout all ,judea1 and         
,galilee1 and ,samaria and were edified4
 ,in those places1 churches were        
collected1 in which public worship and  
divine ordinances were celebrated4 ,in  
,galatia1 ,ephesus1 ,smyrna1 ,thyatira1 
,philadelphia1 ,laodicea1 ,thessalonica1
 ,philippi1 ,rome1 and ,jerusalem3 and  
to name no more particular places1 in   
,asia1 ,africa1 and ,europe1 that is1 in
 a great part of the then known world1  
were churches gathered and christian    
,ministers set over them1 by the        
,apostles4 ,this we are as certain of1  
as we can be of any thing recorded in   

holy ,writ4 ,we find it1 in the history 
of the acts of the ,apostles1 and in    
their ,epistles4 ,we cannot doubt or    
hesitate about this matter1 whether it  
be fact or not4 ,the ,apostles wrote1   
sent1 and dedicated their ,epistles to  
particular churches4 ,for instance1     
inspired letters are directed to the    
church at ,rome1 ,corinth1 ,galatia1    
,ephesus1 ,philippi1 ,thessalonica1 and 
,colossae4 ,but why is this done1 if    
there were no churches formed in any of 
these places8 ,did the ,apostles        
dedicate long ,epistles to what did not 
exist8 ,did ,paul write to the church1  
at ,thessalonica1 as my text says he    
did1 when at the same time1 there was no
 church there8----,if we ask1 what was  
the business of these churches2 the     
answer is1 to attend upon the preached  
word1 and dispensed ordinances4 ,by     
public worship they were to honour ,god1
 to promote religion1 to preserve pure  
and entire all divine appointments1 and 
to build up one another in faith1 love  

and good works4--  ,in the third place1 
the institution of divine ordinances1   
the christian ,sabbath1 public worship1 
and the christian ,ministry1 is an      
argument in favour of the institution of
 ,gospel-churches1 which cannot fail    
deeply to impress conviction upon the   
mind4 ,we have full and very plain proof
 of the institution of divine           
ordinances1 baptism and the ,lord's     
,supper1 of public worship1 of the      
christian ,sabbath1 and of the office   
and work of a ,gospel-,minister4 ,the   
conclusion is there are particular      
,gospel-churches4 ,there is no possible 
way to get rid of this conclusion1 but  
to deny the premises4 ,both are true1 or
 both are false4 ,if we reject the one1 
the other cannot be maintained4 ,in     
order to be self-consistent and uniform1
 if we deny the institution of a        
,gospel-,church1 we are under a         
necessity of denying all divine         
ordinances1 and rejecting the idea of a 
,gospel-,ministry4 ,one error1 like one 

falsehood1 draws after it another3 it   
leads to a second--to a third1 to       
support itself4 ,he who denies one part 
of the ,gospel1 is at length compelled  
to retract his error1 or to give up     
another part4 ,if we deny the           
institution of the ,christian ,sabbath1 
we are obliged to deny1 in order to keep
 ourselves in countenance1 by the       
appearance of consistency1 stated public
 worship and divine ordinances4 ,and if 
we deny these1 we must reject all idea  
of particular ,gospel-,churches4 ,for   
the very notion of a ,gospel-,church is 
a number of professed believers in      
,christ1 formed into a union and        
fellowship1 by a solemn covenant1 to    
enjoy religious worship1 and            
,gospel-ordinances4  ,in the fourth     
place1 it seems that a denial of the    
institution of particular ,gospel       
churches1 in which the discipline of the
 ,gospel is to be exercised1 as well as 
its worship and ordinances observed1    
involves in it the denial of the whole  

,gospel4 ,the ,apostles certainly tell  
us of their planting churches--of       
overseers placed over those churches1 to
 labour among them in word and          
doctrine--to reprove1 to exhort--and to 
feed them4 ,they tell us of the         
discipline to be exercised in ,christ's 
house2 how church-officers are to       
conduct1 in the discharge of their      
offices1 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 themselves4 ,they largely
 describe the character and duty of     
,ministers--and the duty of the members 
of a church in a church-capacity4 ,but  
how are we to understand all this8 ,if  
there be no ,gospel-churches in the     
,new-,testament-dispensation1 what are  
we to believe--what are we to admit--and
 how shall we acquit the ,apostles of   
dishonesty and ignorance8 ,the whole    
,gospel1 therefore1 must stand or fall  
with the idea of particular             

,gospel-churches1 instituted by the     
labours of the ,apostles1 under the     
authority and inspiring influence of the
 holy ,ghost4 ,if the formation of them 
be a human device1 man's work and       
contrivance1 then we can rely on        
nothing1 which the ,apostles either     
taught or did4  ,in the review of this  
subject1 we see the necessity of keeping
 most exactly to the holy scriptures1 in
 the discipline and order of our        
churches1 in the forms of external      
administrations1 as well as the         
doctrines and duties1 ordinances and    
practice4 ,our articles of faith1 and   
our rules of life are to be taken wholly
 from them4 ,the direction to ,moses1   
that distinguished servant of the ,lord1
 in respect to the building of the      
,tabernacle1 ,see that thou do it       
according to the pattern shewed thee in 
the ,mount1 should lie1 with all its    
weight and importance1 upon the minds of
 all the builders in ,christ's spiritual
 kingdom4 ,we should anxiously aim at   

the original primitive simplicity of the
 ,gospel1 in our mode of worship1 in our
 discipline1 in our terms of admission  
into the church1 and in our doctrines4  
,a medium between fanatics and          
formalists seems to be nearest the faith
 and order of ,gospel-,churches4        
,mankind are so prone to extremes1 in   
things of ,religion1 as well as other   
things1 that a medium is usually the    
nearest to what is right4 ,fanatics are 
for refining and reforming away all     
order1 and truth4 ,formalists place all 
religion in things exterior4 ,this hath 
ever been the case1 from the day of     
,christ1 down to the present age1 as    
appears from the history of the ,church4
 ,both fanatics and mere formalists are 
wrong4 ,but which are most culpably     
criminal and erroneous is hard to       
determine4 ,for in ,christ ,jesus1      
neither circumcision availeth any thing 
nor uncircumcision1 but a new creature4 
,he is not a ,jew which is one          
outwardly1 neither is that circumcision 

which is outward in the flesh4 ,and     
unless our righteousness shall exceed   
the righteousness of the ,scribes and   
,pharisees1 we shall in no case enter   
into the kingdom of heaven4--,upon the  
whole1 let us all be persuaded that true
 ,religion is the way of duty3 and that 
the way of duty1 is the way of          
happiness4    ,,discourse ,,xii4        
----------  ,the right way to understand
 the inspired writings4  ,,luke xxiv4   
#de4  ,then opened he their             
understanding1 that they might          
understand the scriptures4  ,the design 
of the scriptures is to make us wise    
unto salvation4 ,they contain all that  
is requisite as a rule of life or       
standard of faith4 ,they instruct us    
what to believe concerning our ,maker1  
our ,redeemer1 and a future ,state4     
,they place before us all that is       
necessary to be believed1 and to be     
done1 in order to be accepted of ,god1  
and entitled to life eternal4 ,those1   
therefore1 who really desire salvation1 

will feel it to be a duty of very great 
importance to study1 as accurately as   
they are able1 and to read diligently1  
the inspired writings4 ,a frequent1     
daily1 and serious reading them is      
incumbent upon us all4 ,he that is of   
,god1 heareth ,god's words1 ye therefore
 hear them not1 because ye are not of   
,god1 said our ,lord to the unbelieving 
,jews4 ,and he directs us thus1 search  
the scriptures1 for in them ye think ye 
have eternal life1 and they are they    
which testify of me4 ,if people refuse  
to search them1 or to read them with    
care1 frequency1 and a serious endeavour
 to understand them1 how is it to be    
expected1 that they can know the        
character of the ,saviour1 or their     
duty4--,the inhabitants of ,berea are   
commended for their care in searching   
the scriptures4 ,these were more noble  
than those in ,thessalonica1 in that    
they received the word with all         
readiness of mind1 and searched the     
scriptures daily whether those things   

were so4--,it is a noble duty--a        
rational1 and commendable duty to study1
 and daily peruse them1 that we may know
 the truth1 and be excited to practise  
it4--,and the best way to gain entire   
and full satisfaction1 with respect to  
the divinity of them1 or whether they   
be1 what they pretend to be1 ,,divinely 
,,inspired1 is carefully and critically 
to read them4 ,as the most satisfactory 
way to be convinced whether there be a  
,god1 is to open our eyes on his works6 
so the most satisfactory method to know 
whether the holy scriptures be from ,god
 is to read them1 with seriousness and  
diligence1 and with a candid and        
unprejudiced mind4 ,he who will read    
them1 in this manner1 and practice      
according to their precepts2 and sees   
their tendency and aim1 which most      
apparently is to glorify ,god and save  
man1 cannot long retain any scruples    
about their celestial origin4--,if any  
man will do his will1 he shall know of  
the doctrine1 whether it be of ,god1 or 

whether ,i speak of myself4  ,the pains 
we are to take to read and understand   
the scriptures may be seen1 in a        
beautiful manner1 in the following      
words3 ,and these words which ,i command
 thee this day1 shall be in thine heart4
 ,and thou shalt teach them diligently  
unto thy ,children1 and shall talk of   
them1 when thou sittest in thine house1 
and when thou walkest by the way1 and   
when thou liest down1 and when thou     
risest up4 ,and thou shalt bind them as 
frontlets between thine eyes4 ,and thou 
shalt write them upon the posts of thy  
house1 and on thy gates4 ,the advantages
 of heedfully and seriously reading and 
studying the word of ,god are many and  
great4 ,it will make us knowing and     
wise1 in things heavenly and divine4 ,it
 will tend to render us pious and       
devout4 ,it will lead us to ,god and    
duty4 ,it will be a safeguard against   
error and infidelity1 against           
superstition and enthusiasm4----        
,considerations of this nature render   

the subject1 proposed now to be         
discussed1 peculiarly important and     
interesting4 ,the subject is the ,,right
 ,,way to understand the inspirited     
writings4--,then opened he their        
understanding1 that they might          
understand the ,scriptures4 ,the        
occasion of these words is this2--,jesus
 had risen from the dead1 and took the  
most prudent and eligible method to     
convince his disciples and friends of   
the fact1 upon which rests the truth of 
his religion4 ,two of them1 ,cleopas and
 another1 were going to a village1      
called ,emmaus1 about threescore        
furlongs distant from ,jerusalem4 ,on   
their way1 they conversed about the     
,,strange ,,things1 which had           
happened--the crucifixion of the        
expected ,messiah1 and his wonderful    
resurrection on the third day4--,jesus  
joined himself to them1 as a stranger1  
in the midst of their interesting       
conversation4 ,he enquired what the     
subject was1 upon which they were       

conversing2 and upon which they seemed  
so anxious and deeply engaged4 ,they    
informed him4 ,and ,cleopas expressed   
much surprise1 at his enquiry4 ,art thou
 only a stranger in ,jerusalem1 and hast
 not known the things which are come to 
pass there in these days8--,upon hearing
 the subject of their conversation--and 
which indeed was the general topic at   
that time1 in all the city1 he took the 
lead in it4--,and the disciples were all
 attention--they were all ear--and their
 hearts burned within them1 with a      
heavenly flame1 while the appearing     
stranger1 though in reality their risen 
,lord1 discoursed on the pleasing theme1
 and expounded to them the scriptures1  
which related to himself4 ,they were    
delighted4 ,they were improved4 ,light  
broke in upon their understandings1 and 
devout affections were inkindled4 ,then 
said he unto them ,o fools and slow of  
heart to believe all that the prophets  
have spoken4 ,ought not ,christ to have 
suffered these things2 and to enter into

 his glory8 ,and beginning at ,moses1   
and all the prophets1 he expounded unto 
them in all the scriptures the things   
concerning himself4--,he1 then1         
discovered himself unto them4 ,they     
could hardly believe1 what their eyes   
had seen and ears heard1 for joy4 ,he   
again showed himself to his chosen      
witnesses1 and expounded to them also1  
the word of ,god1 as in the verse next  
above the text1 ,and he said unto them1 
these are the words which ,i spake unto 
you1 while ,i was yet with you1 that all
 things must be fulfilled which were    
written in the law of ,moses1 and in the
 prophets1 and in the ,psalms concerning
 me4----,then he opened their           
understanding1 that they might          
understand the scriptures4 ,saying thus 
it is written1 and thus it behoved      
,christ to suffer1 and to rise from the 
dead on the third day4 ,and that        
repentance and remission of ,sins should
 be preached in his name1 among all     
nations1 beginning at ,jerusalem4  ,how 

did he open their understanding1 that   
they might understand the scriptures8   
,it was by a just and true expounding   
them as well as deeply impressing their 
hearts4 ,he laid their real and true    
meaning before their minds4 ,he showed  
them the connexion1 and reference to    
himself4 ,and they understood him1 and  
plainly saw the meaning1 design1 and    
intention of the ,sacred writings4 ,he  
gave them no ,,new faculties and powers4
 ,he directed them how to use and employ
 their reason rightly to apprehend1 and 
duly to apply scripture4 ,we are1       
consequently1 to exercise our rational  
powers in seeking the meaning and design
 of divine revelation4----,christ opens 
our understanding to understand the     
oracles of ,god1 by using with us the   
proper means of information and         
instruction1 and by saving influences on
 the soul4 ,we are rational beings4 ,and
 he treats us as such1 not as machines1 
or beings that had no reason or         
conscience4 ,he opens the understanding1

 by enabling us1 in the exercise of     
reason1 and our reflecting powers and   
capacities1 to study into1 and seek the 
meaning of holy ,writ--to search into   
the meaning of the words used1 and the  
order and connexion of them2 and to     
divest ourselves of all corrupt biases  
and prepossessions4 ,by reason of sin1  
or through the depravity of the heart1  
the mind is blinded to the spiritual    
beauty and glory of divine              
objects4----,the purpose of the present 
discourse1 is to point out the ,,right  
,,way to gain a true and just           
understanding of the holy scriptures4   
,and in general1 it must be allowed1    
that they are capable of being rightly  
understood4 ,if the ,supreme ,being1 in 
his infinite wisdom and goodness1 be    
pleased to grant us a revelation of his 
will at all1 he would give us such an   
one1 as1 with honest and upright        
intentions1 could be easily understood1 
in its great and essential principles   
and duties1 ordinances and doctrines4   

,for to give us one that was involved in
 mystery1 and could not be comprehended 
after a diligent1 painful and careful   
examination1 could answer no valuable   
purpose2 nay1 it would be altogether    
improper4 ,it would1 in truth1 be to    
insult our misery4 ,the language of it  
would be this4 ,here is poor fallen man1
 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 happiness4 
,he is in perishing need1 consequently1 
of a safer guide1 an infallible         
directory1 in the way to glory4 ,behold 
,i will provide a ,saviour for the      
helpless3 a sanctifier for the unholy3  
,i will grant him a revelation of my    
will4----,but such an one as cannot be  
understood by him1 even when he hath    
used most sedulously all possible pains 
and care1 and means to understand it4   
,such an one as is insufficient to      
answer the intended purposes4 ,to urge1 

then1 that the ,,revelation1 which we   
enjoy1 of the divine will and our duty1 
cannot be truly and really understood1  
in all its essential principles1 when no
 exertions or honest endeavours and     
faithful care1 on our part1 have been   
wanting1 is to reproach the wisdom and  
goodness1 grace1 and justice of ,god3   
nay1 it is to blaspheme his name3 to    
represent him as trifling with his      
creatures2 and mocking them in their    
misery4 ,far be such folly and impiety  
from us6 ,we do therefore plead1 and    
strenuously insist1 that all things     
necessary to salvation1 are laid before 
us1 with sufficient clearness1 both in  
regard to doctrines and practice1 both  
what we are to believe1 and what we are 
to do4 ,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 method1 in which    
pardon here1 and happiness hereafter    
have been procured--and the terms upon  

which they will be granted4 ,as these   
things are of infinite importance to    
all1 high or low1 learned or unlearned1 
so they are revealed with as much       
plainness as possible4 ,what the        
,psalmist says of the divine law1 may   
with equal truth be applied to the      
,gospel4 ,the law of the ,lord is       
perfect converting the soul3 ,the       
testimony of the ,lord is sure1 making  
wise the simple3 the commandment of the 
,lord is pure enlightening the eyes4    
,st4 ,paul takes it for granted1 that   
the principal and fundamental points of 
christianity1 which he calls the first  
principles of the oracles of ,god1 are  
easy for all to comprehend and to learn4
 ,and when for the time ye ought to be  
teachers2 ye have need that one teach   
you again which be the first principles 
of the oracles of ,god4 ,there are      
certain doctrines and duties of the     
,gospel1 which are essential to the very
 existence of all religion1 and which   
may1 with the utmost propriety1 be      

called the first principles of the      
oracles of ,god2 upon which all the rest
 are built1 and to which they constantly
 refer4 ,these are plainly expressed1   
often illustrated1 and warmly           
inculcated4 ,none can mistake them1 who 
honestly and faithfully attend to the   
scriptures4 ,all that is wanting is to  
care to read them1 and an honest heart1 
free from wrong biases1 to receive the  
truth1 as they exhibit it4 ,among these 
first principles of the oracles of ,god1
 may be1 enumerated1 the lost state of  
man by nature3 the absolute need of     
regeneration3 the nature of it as       
consisting in the implantation of a holy
 temper of heart or true love to        
,god3--that what ,jesus ,christ did and 
suffered for fallen man is the sole     
meritorious ground of our pardon1 and   
acceptance with a holy and sin-hating   
,god3--the incarnation of the divine    
,saviour1 and his sufferings to expiate 
human guilt3--the universal             
resurrection3 a righteous judgment3--and

 eternal retribution4 ,to these we may  
add1 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 consists3 faith     
towards ,jesus ,christ3 constancy in the
 exercises of devotion3--strict         
justice--benevolence1 peace1 and        
condescension--forgiveness of           
injuries--love to enemies--humility1    
patience1 temperance1 and self-denial4  
,can any one1 who has ever read the     
sacred pages with any care1 affirm that 
these are not set before us1 as strongly
 as language can express them8 ,are they
 not often repeated8 ,are they not      
pressed upon the conscience1 in a       
variety of ways1 and elucidated by      
beautiful metaphors and figures8 ,and   
they are pleasingly illustrated1 ,i mean
 the duties of piety and ,virtue1 in the
 life and character of the divine author
 of ,christianity4 ,he1 indeed1 hath set
 us an indefective example of           
goodness--left us an example that we    

should follow his steps4  ,while it is  
asserted that the leading and           
fundamental doctrines of the ,gospel are
 most clearly and repeatedly laid before
 us1 it cannot be denied that some      
things in it1 are hard to be understood4
 ,these are revealed as clearly as the  
nature of the subject would admit4 ,some
 things must be in their own nature     
mysterious and incomprehensible4 ,such  
things there are in the volume of       
nature1 and we have no reason to        
suppose1 it would be otherwise in the   
volume of revelation4 ,they are so      
sublime as to transcend our scanty      
powers of mind4 ,they are revealed1     
however1 as far as they are capable of  
being revealed1 or as far as we are     
capable of receiving them--or as far as 
may be needful1 either for the glory of 
,god1 or our own salvation4 ,prophecies1
 for example1 in the very nature of     
things1 will be obscure4 ,the event only
 can expound them4 ,we may easily see   
what the grand design is3 but the       

precise circumstances of the predicted  
event will remain a secret to us1 till  
the event lay them before us4--,we      
cannot pretend to comprehend the great  
points of ,christianity relative to the 
,trinity1 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 world4 ,these1 we readily    
admit1 are mysterious and               
incomprehensible doctrines4 ,but their  
being so1 is not proof that they are    
unreasonable and absurd4 ,to say that   
whatever is incomprehensible in         
,religion is unreasonable1 is a mark    
either of inattention or ignorance4     
,god's nature is incomprehensible4 ,his 
works of creation are full of wonders4  
,and a revelation from him to the       
children of men would be justly         
suspected1 if it contained nothing      

incomprehensible1 and above reason4     
,you will be pleased to observe also    
that1 besides some doctrines which are  
beyond our reason1 inexplicable         
difficulties may attend some particular 
passages of scripture4 ,these           
difficulties originate not from any     
defect or impropriety of manner1 in     
which they are expressed2 but from our  
being unacquainted with the customs or  
usages1 to which an allusion is made4   
,these passages are not numerous4 ,and  
our salvation depends not on our rightly
 understanding them4 ,no essential duty 
or doctrine of the ,gospel depends on a 
,,doubtful text4 ,what is necessary to  
instruct us1 in things divine1 and to   
guide us safely to ,god and happiness1  
through the dangers1 snares1 and        
temptations of human life1 is clearly   
made known unto us1 and repeatedly urged
 by all suitable arguments1 and the most
 serious and weighty considerations4    
,the scriptures1 therefore1 are as a    
light to our feet1 and a lamp to our    

paths3 a light shining in a dark place1 
with a steady brightness--able to make  
us wise unto salvation through faith in 
,jesus ,christ--,and----  #astly4 ,one  
way rightly to understand them is to    
interpret them by themselves4 ,they are 
their own best interpreter4 ,it is one  
of the most rational principles can be  
adopted relative to understanding the   
inspired writings to make them expound  
themselves4 ,they are to declare their  
own meaning4 ,no explanations of men1   
decisions of councils1 or tenets        
collected into creeds are to be admitted
 as perfect guides1 in things pertaining
 to our salvation4 ,men may be wise and 
learned3 ,councils may be judicious and 
pious in their intentions1 but after all
 are liable to mistakes4 ,this is not   
said to detract from the wisdom1 piety  
and learning of men--or of venerable    
councils4 ,a wise and candid ,christian 
will honour their opinions--carefully   
weigh them1 and be diffident of himself3
 will be modest and pay all due         

deference to the opinions of others1    
especially men of study1 erudition1 and 
piety4 ,but still we must all think for 
ourselves1 and must adhere undeviatingly
 to the scriptures1 as our only         
infallible guide4 ,we must stand or fall
 to our own ,master4 ,another man's     
faith cannot save us1 or his want of    
faith destroy us4 ,we are1 in things    
divine1 to call no man ,master or       
,father1 for one is our ,master even    
,christ2 and one is our ,father who is  
in heaven4 ,but be not ye called ,rabbi2
 for one is your ,master1 even ,christ1 
and all ye are brethren4 ,and call no   
man ,father upon the earth2 for one is  
your ,father which is in heaven4 ,no man
 has a right to interfere1 by compulsive
 measures1 in another man's religion4   
,reason1 argument1 and persuasion and a 
pious example are the only weapons to be
 employed to spread the glories of that 
mild and benevolent system of ,religion1
 which ,jesus of ,nazareth instituted4  
,the first rule of rightly understanding

 the ,oracles of ,god1 is to make them  
their own expositor4 ,this is the maxim 
of protestants4 ,it is a just and       
important maxim4 ,we are not to put upon
 them1 the interpretations and          
constructions of imagination1 or fancy2 
or to suppose that we have any impulses 
or ,,inspiration in the mind to give us1
 the spiritual meaning of them4  #b;dly4
 ,another method rightly to understand  
the ,scriptures1 is to take them        
according to the general1 established1  
and well known import of the words used4
 ,all learned men1 who alone can be     
competent judges1 in the case1 agree    
that they are well translated4 ,and     
through the peculiar care and blessing  
of divine ,providence they have been    
preserved pure and entire1 during such a
 length of time1 and so many revolutions
 of literature and of states and        
kingdoms4 ,the men who were engaged in1 
and by authority appointed to the work  
of translating them into the ,english   
language 7and the translation of them   

was a most arduous work7 were men of    
great integrity1 extensive learning1    
and1 in the judgment of charity1        
undissembled piety4 ,opposite sects have
 all allowed them to be a faithful and  
just translation4 ,when we1 therefore1  
take them into our hands to peruse them1
 we should understand them precisely1 as
 they are written1 in the common import 
of the words1 according to the plain    
rules of grammar1 and the necessary     
construction of sentences4 ,an attention
 to these things is absolutely          
necessary1 in order to a true           
understanding of them4 ,we are not to   
seek after any hidden1 mystical sense of
 the words or sentences4 ,the very      
letter and meaning of the scriptures is 
to be strictly attended to4 ,we are to  
take the words used in the sacred1 just 
as we would1 in any other good writings4
 ,for the inspired writers always used  
words properly1 and had good sense4     
,they were not guilty of obscurity or   
self-inconsistency4 ,their sole end was 

to state and convey the truth1 which    
they were commissioned to deliver1 with 
propriety and fulness4 ,this they did   
most admirably1 and with great beauty   
and energy4 ,the true meaning of        
scripture1 is its very life and power1  
its spirit4 ,the words that ,i speak    
unto you1 says ,christ1 they are spirit1
 and they are life4 ,they reveal true1  
spiritual and saving doctrines3         
doctrines all-important--doctrines that 
lead to life eternal4--  #c;dly4 ,a     
third way rightly to understand the     
scriptures1 is carefully and critically 
to observe the connexion and subject    
matter of discourse1 or the             
occasion--the characters to whom or of  
whom the words are spoken4 ,it is not to
 be expected that readers of the ,bible 
will attain to a right understanding of 
it1 if they overlook the connexion and  
occasion2 and take single and detached  
passages by themselves1 and shape them  
into a conformity to their own          
pre-conceived opinion or scheme of      

doctrines4 ,the right way not to be     
deceived by our own reflections1 or the 
artful insinuations of such as lie in   
wait to deceive1 is to bring our        
opinions or tenets1 our principles1     
whatever they may be1 to the scriptures2
 to examine them by their light2 and to 
make them bow to their decision4 ,and   
not1 as is too often done1 to bend them 
to our tenets and principles4 ,we are to
 search them1 that we may thence take   
all our articles of faith1 and maxims   
and rules of conduct4 ,learned and      
unlearned ought to do this2 and to      
reject whatever will not bear the test1 
when applied to them4 ,to ,,the ,,law   
,,and ,,testimony ought to be our ,motto
 as ,christians or believers in a divine
 revelation4 ,if any of our religious   
opinions be contrary to scripture1 we   
are bound by our regard to their        
authority to abjure them4 ,and that we  
may not inadvertently be led into error 
and delusion1 we are to consider as     
accurately as may be1 the connexion1 the

 occasion1 the design of the inspired   
penman1 to whom1 and of whom he is      
speaking1 comparing one passage with    
another3 that which is figurative1 and  
less plain1 with that which is          
unfigurative and more obvious3 examining
 all1 with diligence1 by the general and
 ruling principles of the ,gospel3 with 
an honest desire to discover our duty   
and the will of ,god1 even1 if our      
favourite notions1 7as almost all sects 
and individual ,christians have their   
peculiarities of belief and practice7   
should be found to be directly repugnant
 to scripture4 ,thus we shall rightly   
understand scripture4 ,thus we shall be 
led into all truth and duty4--,it       
appears1 then1 with an evidence         
exceedingly bright1 that all our        
opinions1 whether gleaned from authors  
uninspired1 or taken up by reflection1  
or fallen into by accident1 should be   
tried ty the word of ,god4 ,but whoso   
looketh into the perfect law of liberty1
 and continueth therein1 he being not a 

forgetful hearer1 but a doer of the     
work1 this man shall be blessed in his  
deed4  #dthly4 ,a further way rightly to
 understand the scriptures1 is to divest
 ourselves1 as far as is possible1 of   
all prejudices1 and to read and hear    
them1 with a sincere and honest         
intention to know the truth4 ,wherefore 
lay apart all filthiness1 and           
superfluity of naughtiness1 and receive 
with meekness the ingrafted word which  
is able to save your souls4 ,perhaps to 
divest ourselves1 wholly1 of all wrong  
and corrupt biases is impracticable1    
what no person was ever yet able to do1 
after his most vigorous endeavours4     
,sinful prepossessions cleave to the    
most candid4 ,we may be prejudiced many 
ways1 and not be sensible of it1 against
 the only true system of ,religion4     
,there is but one right way of belief   
and worship4 ,truth is uniform and one4 
,there is one ,god1 one ,lord ,jesus    
,christ1 one faith1 one baptism--one    
hope4 ,many different denominations of  

,christians may hold essentially to this
 one true system1 and still drink in    
many small errors1 unessential and      
circumstantial things1 about which1 they
 may violently contend to the loss of   
charity4 ,we are1 then1 to do all that  
in us lies to get into this right way3  
not only to think we are right1 but     
actually to be right4 ,for this end1 we 
must be faithful and impartial3 faithful
 to ,god and our own consciences1 and   
impartial in our enquiries2 or be       
anxious lest our fondness for a party   
lead us into error1 or into tenets which
 are subversive of the very foundation  
of the ,gospel4 ,we are to take heed how
 we read1 as well as how we hear4       
#ethly4 ,if we would rightly understand 
the inspired writings1 it is incumbent  
upon us to use all the helps in our     
power4 ,we are to exercise our own      
rational faculties4 ,religion is the    
most reasonable thing in the world1 as  
well as most important4 ,about what     
therefore can our reason be better or   

more worthily employed8 ,for what was   
reason1 by which man is so remarkably   
distinguished from the brutal herd1     
given us1 if not to use it1 to learn the
 duties1 and doctrines of ,religion1 and
 to aid us in searching out the truth1  
and substantial happiness8----  ,there  
is a great variety of helps or          
advantages to gain the right sense and  
meaning of ,scripture1 for which we     
ought to be sincerely thankful1 and     
which we ought most wisely to improve4  
,we can read them in our own language4  
,and by the wise institution of common  
schools1 in our favoured ,land1 almost  
all classes of people are able to read  
them4 ,they have1 by a wonderful        
,providence1 been handed down to us pure
 and uncorrupted to a sufficient degree4
 ,many judicious and excellent          
,commentaries have been written upon    
them by pious and able men1 which we may
 consult at pleasure1 or as we may have 
opportunity4 ,and here it would be a    
criminal omission1 not to observe1 that 

public worship on the ,lord's day1 to   
which we may constantly repair1 is      
designed to open1 explain1 and apply    
them4 ,and when any are in doubt about  
the true way of worship1 or of          
understanding the ,scripture1 the       
regular and appointed ,teachers of      
,religion may be1 and ought to be       
resorted to4 ,for the ,priest's lips    
were to keep knowledge4 ,and they will  
esteem it a happiness to instruct the   
unlearned--to confirm the unstable--and 
to guide the doubtful4--,such people as 
have a real desire to know the truth1 an
 honest heart to enquire after the right
 way of the ,lord1 will not fail to     
apply and use all these helps4 ,plain is
 it1 that no person can1 with any       
consistency or honest impartiality1     
profess to be seeking the true way of   
the ,lord1 who doth not use and improve 
all these helps and advantages4--,it may
 here be remarked1 that it is a work of 
much labour and care1 painful study and 
diligent enquiry to understand the      

scriptures4 ,knowledge1 whether human or
 divine1 is not easily acquired4--,and  
ignorant and uninformed people are the  
most confident and self-sufficient4--,it
 is to be regretted that it is so4 ,but 
fact and experience verify it4 ,many    
too1 shut their eyes upon the light1    
through prejudice4 ,vicious and profane 
persons hate the light and will not come
 unto it1 lest their deeds should be    
reproved4  #fthly4 ,a further way to    
understand aright the inspired writings1
 is to seek to heaven for light1        
guidance1 and instruction4 ,we are not  
to lean to our own understanding1 or    
confide in our abilities or learning4   
,man is a poor1 imperfect frail being4  
,he has prejudices1 which he knows not4 
,he is at all times prone to err1       
through the corruptions of his nature4  
,sin has brought a thick cloud over his 
mind4 ,he needs divine illumination4    
,the most acute and learned need this1  
as well as the unlearned and weak4 ,the 
divine assistances are to be prayerfully

 sought4 ,if any man lack wisdom1 let   
him ask of ,god4 would we1 consequently1
 understand aright the holy ,oracles1 we
 must not only peruse them1 with        
industry and care1 but devoutly and     
fervently implore the ,god of all grace 
to open them to us1 to spread a divine  
light over them1 that they may instruct1
 warn1 and quicken us4 ,we should seek  
to him1 who gave them to us1 to enable  
us to perceive their true beauty and    
glory1 and to conform our hopes1 hearts1
 and lives to them3 to be animated by   
their promises--warned by their         
threatenings--comforted with their      
hopes2 and guided to heaven by their    
precepts4 ,the teachings of the holy    
spirit are to be devoutly implored1 that
 they may be savingly profitable to us4 
,rightly understood1 and duly improved1 
they are able through faith in ,jesus   
,christ1 to make us wise unto salvation4
 ,all scripture is given by inspiration 
of ,god1 and is profitable for doctrine1
 for reproof1 for correction1 for       

instruction in righteousness4 ,that the 
man of ,god may be perfect1 thoroughly  
furnished unto all good works4 ,divine  
grace must sanctify us by them1 and them
 to us4 ,the teachings of ,christ1 as   
the true prophet are requisite to open  
the mind1 to remove prejudices1 and to  
enable us to see the beauty1 glory and  
importance of them4 ,being born again1  
says the ,apostle ,peter1 not of        
corruptible seed1 but of incorruptible1 
by the word of ,god1 which liveth and   
abideth forever4 ,for all flesh is      
grass1 and all the glory of man1 as the 
flower of grass4 ,the grass withereth1  
and the flower thereof falleth away4    
,but the word of the ,lord endureth     
forever4 ,and this is the word which by 
the ,gospel is preached unto you4       
#gthly4 ,a renewed heart is the best    
help to understand aright the sacred    
writings4 ,a holy temper of heart will  
dispose us to sit1 like ,mary1 at the   
feet of ,jesus to receive with joy his  
instructions4 ,if we have this1 we shall

 feel most sensibly when we read and    
hear--read the written1 and hear the    
preached word4 ,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 ,providence1 the riches of    
divine grace1 the wonders of a          
,redeemer's love1 and give us a lively  
view--of all the truth1 duties1         
doctrines1 and ordinances of the        
,gospel4 ,a very different sense of     
scripture has the saint from the sinner1
 the penitent believing ,christian1 from
 the thoughtless and profane sinner1 the
 sanctified from the unsanctified heart4
 ,the natural man receiveth not the     
things of the spirit of ,god3 for they  
are foolishness unto him1 neither can he
 know them1 because they are spiritually
 discerned4 ,this doth not mean that an 
unrenewed person cannot understand the  
true meaning of scripture1 or the       
doctrines of it4 ,for1 then1 it could be
 of no benefit or use to him4 ,what     

cannot be understood1 cannot work any   
good effect upon the heart or life4 ,to 
assert that none can understand the word
 of ,god1 unless inspired by the same   
spirit1 which gave it1 is inconsistent  
with every principle of reason1 common  
sense1 and scripture4 ,for it1 that is1 
the scripture1 addresses itself to all1 
good and bad1 saints and                
sinners4----,finally--  #hthly4 ,in     
order to understand the written word of 
,god aright1 we must practise what we do
 know--practise according to its divine 
precepts4 ,a right and saving knowledge1
 is a practical knowledge4 ,we must not 
only be willing to receive all our      
doctrines and principles from the holy  
scriptures1 but to be guided by them    
altogether1 in our conduct and          
conversation3--to embrace them as the   
only rule of faith and practice4--,then 
shall we be safe4 ,then shall we have a 
guide that cannot mislead us4 ,if any   
man do his will1 he shall know of the   
doctrine whether it be of ,god4----,thus

 we are to do1 in order ,,rightly to    
understand the scripture----,then opened
 he their understanding that they might 
understand the scriptures4              
,,discourse ,,xiii4  ----------  ,the   
,gospel to be supported by those who    
enjoy it4  ,,galatians vi4 #f4  ,let him
 that is taught in the word1 communicate
 unto him that teacheth in all good     
things4  ,the system of doctrines1      
duties1 and ordinances revealed in      
scripture is exceedingly plain1 level to
 every capacity1 and easy to be         
comprehended4 ,that it is so1 is one of 
its most engaging recommendations4 ,were
 it unintelligible1 or wrapped up in    
obscurity and mysticism1 this of itself 
would be a valid plea for rejecting it  
as an imposture or fraud4 ,so plain is  
it1 in its essential principles1 that   
nothing but a willing mind to hear1     
receive1 and attend to truth and duty is
 wanting4 ,were we sincerely and        
candidly disposed to hear and admit the 
truth1 we should differ but little1 in  

our opinions1 about the distinguishing  
peculiarities and glories of ,christian 
doctrine and practice4 ,the reason1 or  
at least1 chief reason1 why we omit what
 is clearly revealed to us as duty by   
,god1 is because we in heart are opposed
 to it4 ,an unwillingness to believe and
 do1 as we are expressly commanded1 is  
the real difficulty in the way of our   
salvation4 ,this unwillingness at heart 
puts us upon making objections against a
 duty1 which is clearly revealed1 and   
repeatedly revealed1 raises prejudices  
against it1 forms apologies for the     
omission of it1 and sets to work1 most  
vigorously1 all the system of the       
selfish affections4 ,for what we are    
really and deeply unwilling to do1 or   
wish not to be true1 we can easily work 
ourselves up to disbelieve4  ,on        
subjects of a moral and religious       
nature1 a man by nourishing prejudices1 
by false reasoning1 by artifice and     
delusion1 can persuade himself to       
believe any thing1 however absurd or    

impious or contradictory--even to admit 
that he is inspired1--or may lawfully   
murder himself and family2 or that there
 are no ,gospel ordinances1 or stated   
worship of the ,deity1 or that a divine 
revelation1 which bears all the marks of
 credibility and authenticity1 that     
could be desired1 is only a cunningly   
devised fable4 ,this being the case1 we 
ought in all conditions1 to be most     
vigilantly upon our guard against the   
illusions of our own minds2 and also    
against the temptations of the great    
adversary of souls1 who always joins in 
with those illusions4 ,he artfully      
attempts to rivet them1 full well       
knowing that this is the most probable  
way to succeed in his designs to ruin us
 forever1 and to make us the occasion of
 disturbance and divisions in society4  
,a heated imagination1 an erroneous     
conscience1 and selfish affections of   
the heart1 together with bitter         
prejudices against the truth are the    
most successful engines ever employed by

 the adversary of souls to deceive and  
ruin them4 ,they are dangerous things1  
more so than can be easily              
conceived4--,nay1 no person can1 to a   
sufficient degree1 dread the unhappy    
influence of an erroneous               
,conscience--heated                     
imagination--inflamed passions--and     
intemperate zeal4 ,they have led away   
many thousands from truth and duty1 and 
sealed them down in fatal delusions4 ,we
 are surprised to find what1 we must    
acknowledge1 is found by daily          
experience1 that many1 who profess      
sincerely to believe the truth of       
,religion1 are notwithstanding          
discovered to be capable of rejecting   
some of its most important principles1  
and plainest duties4----,among these    
plain duties1 that of supporting the    
,gospel may justly be reckoned one4  ,in
 the sequel1 ,i shall attempt to offer  
the scripture-arguments  ,i4 ,in favor  
of this duty4  ,,ii4 ,to consider the   
manner1 in which it is to be discharged4

  ,,iii4 ,and to invalidate the         
objections1 which have ever been made   
against it4  #a4 ,the first thing       
intended is to offer the                
scripture-arguments to prove1 that it is
 a plainly revealed duty1 that the      
precious ,gospel of our blessed ,saviour
 should be supported by the people1 who 
enjoy it4 ,there is no part of ,god's   
revealed will that may be kept out of   
view1 or be omitted to be set before    
mankind4 ,the whole truth1 which he hath
 made known to us1 whether pleasing or  
displeasing to the human mind1 is to be 
exhibited4 ,we may not stop short of it1
 or go beyond it4 ,if it be a part of   
the counsel or will of ,god made known  
to man1 in the holy scriptures1 that the
 ,gospel is to be supported by those who
 enjoy it1 it may not1 with a good      
conscience1 be withheld or denied4 ,a   
denial of it1 it must be obvious to     
remark1 has a great and unhappy         
influence upon the interest of the      
,gospel1 and the ,redeemer's kingdom4   

,it tends to the decay of piety and     
virtue4 ,what is extremely painful to   
observe1 is that it appears from the    
experience and the history of the       
,church1 in past ages1 and in the       
present age1 that those who wish to     
break up the peace and order of         
particular ,churches1 and to foment     
divisions1 pretty generally commence    
their operations1 with a loud and       
absolute denial of this duty4 ,they     
raise a loud cry1 and vehemently declaim
 against it4 ,they speak of it1 in      
language not only bitter but scornful4  
,they say it is utterly unlawful and    
exceedingly wicked2 nay1 and directly   
contrary to scripture4 ,mean while1 they
 do not forget to impute to those who   
receive the support1 the worst          
motives--the most selfish and mercenary2
 as having no eye to any thing beyond   
the pecuniary advantages of their sacred
 calling4  ,such clamours set on foot   
against the obligations of supporting   
the ,gospel1 as they proceed either from

 ignorance1 wilfulness1 or parsimony1 so
 they fall in with the current of the   
selfish passions of corrupt nature4 ,and
 as interest is the idol of every man1  
who is unacquainted with the divine     
force of ,virtue and piety1 so whatever 
affects or touches this idol1 nearly    
affects his heart3 readily does he      
listen and easily makes himself believe 
what he1 in his perverted mind1         
concludes to fall in with his supposed  
interest4 ,the love of money1 or an     
inordinate attachment to property1 is   
the root of all evil4 ,thence most of   
the crimes which disgrace human nature1 
and disfigure the page of history4 ,we  
full well know1 that a man can easily   
collect arguments1 sufficient to        
convince him1 that he is justified in   
not doing1 what he is totally opposed to
 doing4--  ,i am entering on a subject  
of great moment1 affecting in its       
consequences1 the very being and        
existence of public worship2 and of     
course1 the ,christian ,religion itself4

 ,it is a subject too1 which is not     
often discussed1 lest what we offer1    
should be considered either as a censure
 on people for failures in their duty1  
or implying a suspicion of their        
friendship or good will4 ,but there may 
be circumstances1 which may require that
 the obligations of supporting the      
,gospel1 should be fully stated4 ,they  
need not be often urged1 and are not4   
,but whatever doctrine1 truth1 or duty  
may at any time be opposed1 or          
,providence may suffer individuals to   
rise up and deny3 that doctrine1 truth1 
or duty must not be relinquished2 but   
there is a plain call to vindicate      
it4--,painful as it is to me1 to speak  
where motives of self-interest1 and not 
a sense of duty1 may be but distantly   
inferred to influence me1 or where      
malice and prejudice may accuse me of   
pleading my own cause1 ,i shall proceed1
 regardless of reproaches1 to adduce the
 ,scripture-proof that the ,gospel is to
 be supported by those1 who enjoy it    

according to the express will of ,jesus 
,christ4--  ,and1 in the first place1 we
 argue the obligations of supporting the
 ,gospel1 in a decent and honourable    
manner1 from this consideration1 it is  
the will of ,god that there should be   
stated public worship1 and an order of  
men appointed to preside over1 and to   
dispense to worshipping ,assemblies1    
,gospel-truths and ordinances4 ,the     
office of a ,gospel-,ministry is sacred4
 ,it is derived from the great head of  
the ,church4 ,this is a true saying1 if 
any man desire the office of a ,bishop1 
he desireth a good work4 ,that the work 
and office of an evangelic ,ministry are
 of divine appointment1 has often been  
proved on particular occasions4 ,and the
 proof has very often been laid before  
us1 in printed discourses4 ,to enter    
largely on the proof now1 would carry me
 beyond my design4 ,but a brief stating 
of the most material parts of the proof1
 is now necessary1 in order to establish
 the duty of supporting public worship  

and the ,gospel4 ,is it1 then1 clear    
from the word of ,god that there should 
be ,gospel-,teachers1 regularly inducted
 into the work1 in the                  
,new-,testament-,church1 to the end of  
the world8 ,to be satisfied on so       
interesting an inquiry1 let us candidly 
listen to the voice of the ,saviour4    
,hath he1 who is the king of ,saints and
 ,bishop of souls1 appointed and        
commissioned such an order of men to be 
the mouth of ,god to his people8 ,that  
he actually hath1 appears from those    
large and particular descriptions1 in   
his ,gospel1 of their work and office4  
,and he expressly declares that the     
office shall remain in his kingdom till 
the close of time4----,there are many   
very express and marked passages of     
scripture1 which inform us of the       
,institution of a ,christian ,ministry1 
and of its continuance in the world1 as 
long as the world shall stand4 ,suffice 
it just to repeat1 as a specimen1 the   
subsequent ones4 ,he1 that is1 a risen  

,redeemer1 gave some1 prophets1 some    
,apostles1 some ,evangelists1 some      
,pastors and ,teachers1 for the         
perfecting of the saints1 for the work  
of the ,ministry1 for the edifying of   
the body of ,christ1 till we all come in
 the unity of the faith1 and of the     
knowledge of the son of ,god1 unto a    
perfect man1 unto the measure of the    
fulness of ,christ4 ,here is an account 
of what ,christ1 as risen and glorified1
 did with regard to ,teachers in his    
,church1 both extraordinary1 such as    
prophets1 ,apostles1 and ,evangelists1  
and ordinary1 such as ,pastors and      
,teachers4 ,and how long the institution
 of such an order of men as ,pastors and
 ,teachers1 was to be continued3 what   
their business and work were3 and the   
ends of the institution4 ,the ends1 were
 the perfecting of the saints1 the unity
 of the faith and promotion of religion4
 ,it was to continue as long as there   
were any among mankind to be called into
 the faith and fellowship of the        

,gospel1 that is1 as long as time should
 last4  ,again1 ,christ as head over all
 things to the ,church1 commanded his   
,apostles and disciples1 to go into all 
the world1 and to preach the ,gospel to 
every creature4 ,go teach all nations1  
baptizing them in the name of the       
,father1 and of the ,son1 and of the    
holy ,ghost1 teaching them to observe   
all things whatsoever ,i have commanded 
you2 and lo6 ,i am with you always1 even
 unto the end of the world4 ,as long1   
therefore1 as the world shall stand1 so 
long shall there be a ,christian        
,ministry4--,the charge which the       
,apostle gave to ,titus as a ,gospel    
minister1 and which is to be given to   
all1 who enter the sacred office of the 
evangelic ,ministry1 is a full proof    
that the office is of divine            
appointment2 and that the institution of
 such an order of men1 as ,gospel       
,ministers1 is not the result of human  
invention or human policy4 ,the charge  
is most weighty and solemn4 ,it is      

awfully serious4 ,we cannot hear it     
without feeling a reverential awe4 ,i   
charge thee therefore before ,god1 and  
the ,lord ,jesus ,christ1 who shall     
judge the quick and dead at his         
appearing1 and his kingdom2 preach the  
word1 be instant in season1 out of      
season1 reprove1 rebuke1 exhort with all
 long-suffering and doctrine4 ,for the  
time will come1 when they will not      
endure sound doctrine3 but after their  
own lusts shall they heap to themselves1
 teachers1 having itching ears4 ,and    
they shall turn away their ears from the
 truth1 and shall be turned unto fables4
 ,no words can more expressly reveal to 
us the certainty that there is1 in the  
,new ,testament1 such an order of men1  
as ,gospel ,ministers2 and that there   
are times when people will not bear     
sound doctrine1 but will1 as if         
infatuated1 run with strange avidity    
after self-created ,teachers1 or        
impostors2 will multiply them1 having   
itching ears2 and are unaccountably     

restless and uneasy till they find      
strange doctrines1 and strange teachers 
of such doctrines4 ,they turn away their
 ears from the truth4 ,and turn unto    
fables4 ,we need not hesitate to admit  
the reality of the ,christian ,ministry1
 when we find those bearing the office1 
represented as being called of          
,god--embassadors of ,christ--the       
servants of the most                    
high--,new-,testament-ministers1 whose  
work is to publish the laws1 and offer  
the grace of ,christ4 ,they are said to 
be sent of ,god3 they are to speak in   
his name--they hold up the laws and     
grace of the ,saviour1 dispense his     
truths--deliver his                     
doctrines--administer his ordinances1   
proclaim his promises--denounce his     
threatenings--and in ,church-processes  
inflict his censures1 or exercise his   
discipline4 ,it appears1 then1 with an  
evidence1 complete and full1 that the   
work and office of the ,gospel ,ministry
 are of divine appointment3 or that it  

is the express revealed will of ,god    
that there should be1 in his ,church1 or
 in the ,new-,testament-dispensation1   
stated ,teachers1 ,pastors1 or          
,ministers2 and that they should declare
 his counsel in his written word1 and   
not the fictitious revelations of a     
supposed inspiration1 or their own      
opinions or dreams4 ,they are to preach 
,christ and him crucified3 and not      
themselves4--,if there be such an order 
of men1 they must be supported4 ,the    
people1 among whom they labour1 in word 
and doctrine1 are obliged to see that   
they are decently subsisted4 ,their time
 and talents are consecrated to ,god in 
his ,gospel1 and they must be1 as to    
temporal things1 provided for1          
honourably4 ,what may be deemed an      
honourable subsistence1 must be         
determined by the attending             
circumstances4 ,the age in which they   
live4 ,the place where they live4 ,the  
modes of living are very different1 in  
different ages1 and places4 ,what may be

 honourable in one age or place1 may be 
totally inadequate in another4--,the    
divine appointment of the ,christian    
,ministry is a conclusive argument in   
favour of the duty of supporting the    
,gospel4--  ,in the second place1 we    
argue the duty from the principles of   
justice4 ,justice between man and man is
 a great and indispensable obligation4  
,it is a moral ,virtue of such high     
importance as to be the very pillar1    
upon which society rests4 ,injustice    
towards any man1 or body of men is a    
heinous violation of the law of ,god4   
,that which is altogether just1 he would
 have us practise4 ,he is a being of    
strict and impartial righteousness4 ,the
 righteous ,lord loveth righteousness   
and his countenance doth behold the     
upright4 ,as all orders of a community  
ought to exercise honesty in their      
dealings with others1 so it is fit for  
them to call for exact justice from     
others4 ,exterior circumstances alter   
not the claims of justice4 ,it is a     

moral ,virtue which binds all men4 ,and 
it is to be observed to those in high as
 well as low life1 to those that are    
affluent1 as well to those that are     
indigent1 to those who are clothed with 
sacred1 as well as civil office--to     
those placed in seats of honour1 as well
 as to those in the shades of           
retirement1 enjoying the sweets of a    
private life4 ,is there a more obvious  
dictate of justice1 than that such as   
labour for others1 or spend their time  
for their benefit1 should receive a     
compensation8 ,doth ,god1 who is        
perfectly just and right1 require one   
man to devote his talents and time to   
another1 without receiving a due return8
 ,can a case be named1 where1 in things 
temporal or civil1 a labour done or     
service performed1 may not righteously  
claim a reward8 ,but if the labour done 
or service performed1 be1 in things     
religious or divine1 is a compensation  
to be denied8 ,is a labour1 undeserving 
of a reward1 merely because it is a     

religious labour8 ,will any one1 who    
exercises any reason at all1 or who has 
any sense of the ties of common honesty1
 repudiate the notion of a compensation1
 because ,religion is concerned8 ,st4   
,paul makes an appeal to the principles 
of strict justice1 to prove that        
,ministers under the ,gospel should not 
be unrewarded for the service or labour 
of love1 which they perform4 #a ,cor4   
ix4 #g4 ,who goeth a warfare at his own 
charges8 ,who planteth a ,vineyard1 and 
eateth not of the fruit thereof8 or who 
feedeth a flock and eateth not of the   
milk of the flock8 ,these questions     
carry their own answer4 ,it is supposed 
that every reasonable person1 the moment
 he hears them is prepared to give the  
right answer4 ,three cases1 or states of
 life are mentioned2 the soldier who    
goes a warfare1 the planter and dresser 
of a ,vineyard1 and the shepherd who    
watches and tends anxiously his flock4  
,such reasonably look for a reward4     
,they could not perform the work1 in    

common1 without a reward4 ,all mankind  
feel that it is entirely fit that they  
should receive a due recompence for     
their toils1 care1 and tenderness4 ,it  
would be barbarous cruelty1 as well as  
high injustice1 to deprive them of a due
 recompence4  ,in the third place1 the  
duty of supporting the ,gospel may be   
proved from1 not only strict justice1   
but from this consideration1 that the   
general rules of equitable dealings1    
make it fit and proper that those who   
labour1 in word and doctrine1 in the    
,gospel1 should not be cut off from a   
living among their fellow-creatures4    
,let me urge this argument4 ,you know   
that it is impossible for any class of  
men to subsist upon nothing4 ,our being 
employed about heavenly and divine      
things1 does not supersede the necessity
 of having temporal provisions to       
support us4 ,food1 raiment1 and a       
dwelling1 the necessities and           
conveniences of life are as requisite   
for those1 who are engaged in the       

arduous work of the ,gospel-,ministry1  
as for other orders of men4 ,in order to
 be workmen that need not to be ashamed1
 ,ministers must study4 ,and they must  
study much--must read extensively--must 
give themselves to reading1 meditation1 
and prayer--they must visit the         
sick--must attend the dying--must       
console the sorrowful4--,the duties of  
their office are so arduous and various1
 that they will take up all their       
time3--employ all their abilities1      
though the most splendid4--,the         
education necessary must be a learned   
one4 ,this is expensive4 ,much previous 
pains1 study1 and care are needful1 in  
order to be1 as far as human exertions  
can go1 competent to the duties of their
 office4 ,i say1 as far as human        
exertions can go3--for divine grace     
sanctifies the heart4--,now can any one 
so far lay aside reason1 as to assert   
that one man is bound to devote himself 
to the advantage of another1 in         
spiritual concerns1 to promote them--to 

instruct him--without a                 
compensation8--,shall ministers of the  
,gospel go unsupported--their families  
be neglected1 and they go from house to 
house1 begging their daily bread8 ,the  
more high and honourable their calling1 
the more need of a comfortable          
maintenance4 ,reason always agrees with 
revelation2 and as fully establishes the
 duty of honourably supporting the      
,gospel4 ,thus argues the ,apostle      
,paul3 #a ,cor4 ix4 #aa4 ,if we have    
sown unto you spiritual things1 is it a 
great thing if we should reap your      
carnal things4 ,the meaning of this     
passage is this3 think it not           
hard--think it not a burden--complain   
not that you support with your          
substance1 those who minister unto you  
in holy things4 ,it is utterly          
impossible for any set of men to be fit1
 or qualified to teach others1 without  
diligent study1 and devoting their whole
 time to the business of treasuring up  
knowledge4 ,we are not to look for      

miraculous assistances1 or that         
knowledge in religion is to be imparted 
by divine inspiration4--,if knowledge in
 ,divinity be acquired by the ordinary  
methods1 as the ,apostle supposes1 by   
reading1 meditation1 and prayer2 and if 
,ministers of the ,gospel are to give   
themselves wholly to these exercises2   
the necessary consequence is1 they must 
be supported by the people1 among whom  
they preach4--  #dthly4 ,the duty of    
supporting the ,gospel may be proved    
from the plentiful provision made by    
divine order1 for the temporal          
subsistence of the ,jewish priesthood4  
,this was1 indeed1 large and honourable4
 ,god always provides for the           
subsistence of those1 whom he calls to  
his work and service4 ,he never lets his
 ,ministering servants go1 without a way
 prescribed for their support3 and a    
very ample one1 was1 by himself1 given  
to the tribe of ,levi4 ,the argument to 
establish the obligations of a people to
 maintain the ,ministers of the ,gospel1

 from the ,jewish practice of supporting
 the ,priesthood1 and the ,religion of  
the ,temple is conclusive4 ,for it is   
the very argument made use of by the    
,apostle4 #a ,cor4 ix4 #h1 #i1 #aj4 ,say
 ,i these things as a man1 or saith the 
law the same also8 ,for it is written in
 the law of ,moses1 thou shalt not      
muzzle the mouth of the ox that treadeth
 out the corn4 ,doth ,god take care for 
oxen8 or saith he it altogether for our 
sakes8 ,for our sakes no doubt this is  
written4 ,for he that planteth shall    
plow in hope3 and he that thresheth in  
hope1 should be partaker of his hope4   
verse #ac4 ,do ye not know that they    
which minister about holy things1 live  
of the things of the temple1 and they   
which wait at the ,altar are partakers  
with the ,altar4 ,it is in vain to      
object against this reasoning4 ,it is   
the ,apostle's own argument4--  #ethly4 
,the duty of decently and honourably    
maintaining the ,gospel1 is argued from 
the express command upon its true       

,preachers1 to study and to meditate4   
,they are1 in so many words1 commanded  
to study that they may be workmen that  
need not to be ashamed4 ,study to show  
thyself a workman that needeth not to be
 ashamed1 rightly dividing the word of  
truth--rightly dividing the word of     
truth requires great wisdom and care1   
study and meditation4 ,it requires the  
wisdom of the serpent and harmlessness  
of the dove4 ,ministers of the ,gospel  
are expressly enjoined to give          
themselves to reading1 meditation1 and  
prayer1 that their profiting may appear 
unto all3 they are to be able men2 apt  
to teach2 able to teach4 ,they are most 
diligently to seek the teachings1 and   
guidance1 and illumination of the       
spirit4 ,the duties of their office are 
various and numerous1 arduous and       
difficult4 ,they have the ignorant to   
instruct3 the erroneous to reclaim3 the 
gainsaying to confute3 the doubtful to  
convince3 the unstable to confirm3 the  
afflicted to console3 the unreasonable  

to treat with3 and the scoffing and     
impudent to encounter4 ,it is           
impossible1 therefore1 for them to      
engage in the secular callings of life  
as other men1 to provide for their own  
decent and honourable support1 and the  
support of their families4 ,the         
consequence is1 the people1 among whom  
they minister1 are bound to support     
them4  #fthly4 ,the support of the      
,gospel-,ministry and public worship1 is
 the express ,institution of ,christ4   
,he hath particularly ordained that his 
,ministers shall be supported in every  
age of his ,church4 #a ,cor4 ix4 #ad4   
,even so hath the ,lord ,,ordained that 
they which preach the ,gospel should    
live of the ,gospel4 ,preachers of the  
,gospel are to have a living in their   
work4 ,it is the express will of their  
divine ,lord that they should4--,what   
can be plainer or fuller than these     
words8 ,no words can4 ,if these can be  
evaded1 so may any that could possibly  
be used4 ,what duty1 or doctrine1 or    

virtue is more clearly enjoined8 ,the   
words are as full as though ,christ had 
said1 ,i declare to all1 that my        
,ministers1 or the regular ,preachers of
 my gospel shall have a sufficient      
temporal support from the people among  
whom they labour4 ,when he sent out his 
twelve ,apostles to preach the ,gospel1 
he forbid them to make any provisions   
for their own livelihood1 as to food1   
clothing or expenses in travelling1     
because they should be supported by     
those1 among whom they travelled4 ,mat4 
x4 #i1 #aj4 ,provide1 says he1 neither  
gold1 nor silver1 nor brass in your     
purses1 nor scrip for your journey1     
neither two coats1 neither shoes1 nor   
yet staves2 for the workman is worthy of
 his meat4  ,they were to be fully1 in  
all respects1 provided for by those1 to 
whom they preached4 ,he told them       
plainly that they were to be so4 ,the   
workman is worthy of his meat4 ,he has a
 title to a due compensation4 ,it cannot
 therefore be withheld1 or denied       

without evident injustice1 and cruelty4 
,when he sent out the seventy disciples1
 he informed them that they might rely  
on an ample and sufficient maintenance1 
for their own comfort1 and for works of 
mercy and beneficence4 ,luke x4 #g4 ,the
 labourer is worthy of his hire4 ,this  
is applied to things spiritual1 as well 
as secular4 ,i ask--for what purpose1   
did our blessed ,lord tell his own      
appointed ,preachers this1 the labourer 
is worthy of his hire1 if they were to  
have no compensation1 or were to        
subsist1 or to support themselves8--,it 
would have been altogether impertinent  
and absurd4--,but he knew they must be  
supported--and he was not so unmindful  
of their happiness1 as to deny them a   
living1 while on his own divine         
work4--,one passage more will be cited1 
and that is the text4 ,let him that is  
taught in the word1 communicate unto him
 that teacheth in all good things4 ,here
 is a ,,plain ,,command of the ,apostle 
to all1 who sit under a preached        

,gospel1 to give a due proportion of    
their substance1 for the support of the 
,christian ,ministry4 ,and he enforces  
the duty by adding1 be not deceived1    
,god is not mocked2 for whatsoever a man
 soweth that shall he also reap4--,as   
much as if he had said--'flatter not    
yourselves1 deceive not yourself by any 
excuses4 ,god requires you to support   
his ,gospel1 and he will not be mocked4 
,as you sow1 you shall reap4 ,as you    
deal with him1 in this matter1 so he    
will deal with you4 ,if you1 through    
prejudice1 party spirit--or parsimony   
decline utterly to impart a proper      
proportion of your substance to support 
the ,gospel1 you cannot expect his      
approbation4'  ,thus it appears to be   
the will of ,god revealed in his word1  
that his worship and ,gospel should be  
supported1 in the world1 by those to    
whom the ,gospel is dispensed4  #b4 ,our
 next enquiry is1 in what manner public 
worship and the ,christian ,ministry are
 to be supported4 ,the mode of          

supporting the ,gospel is to be numbered
 among those indifferent things1 which  
are left to the wisdom1 prudence1 and   
convenience of ,god's people4 ,they are 
at liberty to adopt that mode1 which    
best suits their circumstances--the     
age--the place--the country--the        
government where their lot is cast4 ,the
 word of ,god has prescribed no         
particular mode4 ,it could not wisely do
 it1 because what may be the best       
mode--the most convenient for one       
people1 one age1 one form of civil      
government1 or one state of society     
would not be at all convenient in       
another age or place4 ,all such things  
are left1 in scripture1 to be agreed    
upon1 as may best suit the circumstances
 of ,god's people4 ,and what a disgrace 
to reason and ,religion that there      
should ever be any contention or        
quarreling about them6 ,what the        
majority adopt and agree upon1 ought to 
be cheerfully acquiesced in by the      
minority1 though not so agreeable to    

them4 ,for no maxim is better founded or
 more reasonable1 than that the majority
 must govern4----  ,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 ,christians1 is 
a matter of total indifference3--ought  
never to be an affair of conscience or  
dissention--for nothing ought to be1 or 
justly can be1 a case of conscience1    
which is in itself totally indifferent4 
,it is an erroneous conscience only     
which concerns itself about modes and   
forms1 mere circumstances4 ,the         
direction is1 let there be an equality4 
,what is most equal1 just1 or righteous 
is the preferable mode4 ,but difference 
about the manner of supporting the      
,gospel should never be the cause of    
separations1 divisions1 or              
uncharitableness4 ,and we may fairly    
conclude that such as are really willing

 to do their proportional part1 will    
never greatly contend about the manner4 
#c4 ,the last thing proposed1 is to     
remove the objections1 which have ever  
been urged against the duty of the text4
 ,so plain is the duty that it is1 with 
surprise1 that we ever hear any attempt 
to argue against it1 on supposition they
 profess to admit the truth of          
scripture4 ,all that ever has been      
offered1 as objections against the duty 
may be comprised in the four following  
things4  #astly4 ,the words of our      
,lord1 ,mat4 x4 #h4 freely have ye      
received1 freely give4 ,it is enough to 
reply there1 that these words1 so often 
abused and misapplied1 have no reference
 to preaching the ,gospel1 as all       
reasonable people will see1 by only     
reading them in their connexion4 ,they  
relate merely to miraculous gifts4 ,and 
accordingly we find the ,apostles never 
received any pecuniary profit1 or reward
 for working miracles4--  #b;dly4 ,the  
word hireling used by our ,lord1 ,john  

x4 #ac4 has been urged as a conclusive  
proof that no true teachers of religion 
ought to receive any support4 ,he calls 
those hirelings1 whose only or ruling   
motive was the reward1 and who had no   
regard for the interest and good of the 
flock4 ,it is strange what work         
designing men1 and false ,teachers have 
made of this word hireling4 ,they never 
mind the meaning of our ,saviour1 or    
look to see how he uses it2 but from the
 very sound raise a bitter and          
opprobrious cry against all true        
,ministers of ,christ1 and all regular  
and fixed support of such4 ,this single 
word1 hireling has put a handle into the
 power of such people as hate religion2 
and they have by it1 broken up the peace
 of ,churches--rent them asunder--and   
loaded with vile slander the most       
virtuous characters4--,every one1 who   
looks upon this passage1 where our ,lord
 employs the word hirelings1 will have a
 full evidence1 if his eyes be not fast 
closed with prejudice1 that it contains 

not the least shadow of an objection    
against the duty of the text4  #c;dly4  
,some object and say1 that the ,apostle 
,paul refused to take any reward for his
 preaching the ,gospel1 and therefore   
other ministers1 in the ordinary ages of
 the ,church1 should never have any     
support or fixed maintenance4 ,they     
appeal to ,acts xx4 #cc1 #cd1 as a proof
 that ,ministers of ,christ should have 
no provision made by people for their   
subsistence1 but should rely wholly on  
extraordinary supplies from ,providence4
 ,i have coveted no man's silver1 or    
gold1 or apparel3 yea yourselves know1  
that these hands have ministered to my  
necessities1 and those that were with   
me3 ,and #a ,cor4 ix4 #ab4--,we have not
 used this power4 ,the power was that of
 demanding a support from them4 ,but he 
does not say1 that he did not want or   
call for a subsistence4 ,in the case of 
other ,corinthians1 he actually took the
 contributions of the ,churches to      
support himself among them1 lest the    

false ,teachers should raise a clamour  
against him1 and against the ,gospel1   
and so prevent its success4 ,it is a    
sure mark of a false ,teacher to deny   
and reproach the duty of our text4 ,paul
 assures us1 he laboured with his own   
hands lest he should be chargeable4     
,this boast he makes to the ,churches at
 ,ephesus1 ,thessalonica1 and ,corinth4 
,but he tells the latter1 he took wages 
of other ,churches to do them service1  
and that what was lacking to them1 the  
brethren from ,macedonia supplied4--,he 
took wages from other ,churches1 #b     
,cor4 xi4 #h1 #i4 ,,wages all know are a
 stipulated reward1 or a hire mutually  
agreed upon4----  #dthly4 ,but the      
greatest objection of all1 is that true 
,gospel-,ministers have the immediate   
inspiration of the holy ,ghost1         
miraculous gifts and teachings2 and are 
supplied with matter1 both thoughts and 
words1 from ,god immediately1 therefore1
 need no support4 ,if they be thus      
inspired as the ,apostles were1 ,i own1 

they need never study any--or read      
any--or meditate any1 previously1 or    
even to have common learning--no not to 
know how so much as to read1 or write1  
or speak3 and consequently ought not to 
have any stated reward or maintenance4  
,the more ignorant and grossly          
illiterate the better2 for the more     
strikingly will be the evidence that    
they are only organs1 or mere passive   
instruments in the hands of ,god4 ,if   
any be so far deluded as to believe     
themselves immediately inspired1 we are 
to commiserate their wretched delusions1
 and pray that the scales may soon--soon
 fall from their eyes1 and that they may
 not1 with their infatuated adherents1  
have the fate of the blind leaders of   
the blind4 ,that none are now1 in this  
age of the ,church1 immediately         
inspired1 as the ,apostles were1 ,i     
shall prove in another discourse4 ,the  
,apostles spoke as the spirit gave them 
utterance4 ,the matter and manner of    
their discourse were immediately        

imparted to them1 at least1 on some     
particular occasions4  ,the arguments in
 favour of the duty of the text are     
full1 plain1 and abundant1 from         
scripture1 from reason1 from justice1   
from equity4 ,the objections are of no  
weight4 ,and what a pity it is that so  
many divisions in congregations should  
be made1 by men who are actuated by     
base1 disingenuous1 and selfish views in
 denying and raising a clamour against  
so ,,clearly ,,revealed a duty4----,he  
who wishes well to the ,christian       
,religion1 must wish and fervently pray1
 that it may please ,god1 to continue in
 his ,churches1 a pious1 learned1 and   
orthodox ,ministry till the second      
coming of our ,lord ,jesus ,christ to   
judge the world4 ,amen4    ,,discourse  
,,xiv4  ----------  ,the ,apostles1     
infallible guides in ,religion1 being   
commissioned and immediately qualified  
and inspired by the ,redeemer4  #b      
,,thessalonians ii4 #ae4  ,therefore    
brethren1 stand fast1 and hold the      

traditions which ye have been taught1   
whether by word1 or our ,epistle4  ,the 
word traditions1 here1 means those      
orders1 truths1 doctrines1 or ordinances
 which the ,apostles1 under the guidance
 and special direction of the holy      
,ghost1 delivered to the ,churches      
planted and formed by them4 ,tradition  
is what is transmitted from one to      
another1 to guide and direct            
,christians1 either in their belief or  
conduct4 ,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 them1 in various   
parts of the world4 ,and they gathered  
,churches and settled ,ministers in     
almost all quarters of the then known   
world4 ,these two ways were by word and 
,epistles1 by public discourses or by   
private conferences1 and by written     
,epistles4 ,and the text is an          
exhortation to the ,thessalonian        
,christians1 and in them1 to all        
,christians in all ages and ,countries1 

where the ,gospel in the course of      
divine providence should be preached1 to
 be firm and unshaken in their adherence
 to the truth1 duties1 doctrines1 and   
ordinances of the ,apostles1 whatever   
dangers might threaten1 difficulties    
arise1 or temptations assault4          
,therefore1 brethren1 stand fast1 and   
hold the traditions which ye have been  
taught whether by our word1 or our      
,epistle4 ,their word and ,epistle      
taught one and the same ,religion1      
without the least difference or a single
 contradiction4  ,what is proposed1 in  
the progress of this discourse1 is to   
prove that the ,apostles are            
,,infallible guides in religion1 being  
commissioned1 and immediately qualified 
and inspired by the ,redeemer4  ,in     
order that my meaning in this           
proposition may be fully comprehended1  
it will be necessary to state1 a little 
more at large1 the idea intended to be  
illustrated and established in the      
present discourse4 ,it is this3 ,we as  

christians1 are invariably to adhere to1
 and abide by ,apostolic traditions1    
using the word1 in the sense of the     
text2 or by their precepts and examples4
 ,jesus ,christ1 the author of the      
,gospel-dispensation1 and head over all 
things to the ,church1 invested them    
with full power and authority to order1 
to arrange1 and to direct ,,infallibly1 
in all the concerns of the ,churches3 in
 the doctrines which we are to receive1 
as the articles of our ,creed3 in the   
duties to be performed by us1 in all our
 various relations3 and in the          
ordinances to be attended upon by us4   
,they omitted no truth which they were  
to deliver4 ,they preached no doctrine1 
which their divine ,master1 had not     
given them in charge to preach4 ,they   
observed1 as a standing ordinance1 no   
institution1 which he did not expressly 
appoint1 or order them to observe4 ,they
 were1 moreover1 secured from error both
 in doctrine and discipline4 ,they never
 were mistaken or deceived respecting   

any points of the ,religion1 which our  
,lord came from heaven to erect4 ,his   
kingdom is not of this world4 ,it is    
like no worldly kingdom4 ,it is injured1
 and its original purity and glory are  
defaced1 whenever it is incorporated    
with any civil forms of government4 ,in 
this kingdom1 the ,apostles acted       
altogether under their king4 ,they      
taught nothing contrary to his mind4    
,they practised1 in things divine1 or as
 inspired builders1 nothing1 which the  
great ,master-builder did not approbate4
 ,we are to build upon the foundations  
of the prophets and ,apostles1 ,jesus   
,christ himself being the chief         
corner-stone4 ,we are safe1 then1 and   
only safe1 when we take the ,apostles   
for our ,,infallible guides in the      
,,faith1 ,,order1 ,,worship1 and        
,,institutions of our ,churches4 ,we are
 to build upon their foundation4 ,they  
spake as they were moved by the holy    
,ghost4 ,they were endowed with his     
miraculous gifts4 ,they had such        

evidence of it1 as was to them          
intuitive4 ,and they could prove it to  
others1 by the works1 which they        
wrought4--,as believers in a divine     
,revelation1 we cannot be consistent    
with ourselves1 if we admit that the    
,apostles or inspired penmen of the     
,new-,testament1 were ,,mistaken1 or    
acted ,,without authority from their    
,lord1 in any thing delivered by them2  
or observed statedly by them4 ,to admit 
that they might not either know the mind
 of ,christ2 or knowing it1 were ever   
neglectful of it1 is at once to give up 
all divine ,revelation4 ,if we may say  
that1 in ,,one point1 they acted as weak
 and mistaken men4 ,others may say they 
did in other points with equal          
propriety4 ,how then is it possible to  
know what to hold1 or what to give up8  
,the whole must either be retained1 or  
rejected4 ,there is no selecting4 ,if   
the ,apostles1 in their example and     
precepts1 had not full power and ample  
authority1 then we are under no         

obligations to keep1 for instance1 the  
first day of the week as the ,sabbath1  
or holy time1 because they did1 or to   
receive any of their doctrines or       
ordinances1 or to follow any of their   
directions4 ,of course1 we must reject  
all the scriptures1 except our ,lord's  
own particular discourses4--,let us1    
then1 enquire after the authority of the
 ,apostles4 ,in the words now before us1
 ,st4 ,paul commands us to adhere1      
strictly and exactly to what he         
delivered to the ,churches4 ,therefore1 
brethren1 stand fast and hold to the    
traditions as ye have been taught4      
,there is a peculiar force in the words 
stand fast4 ,the meaning it to be firm3 
be fixed3 never give up1 deny1 or depart
 from2 but invariably keep to all that  
you have been taught by us1 the         
,apostles of our common ,lord4--,to the 
,corinthian ,christians1 he has a       
similar direction4 ,now ,i praise you1  
brethren1 that ye remember me in all    
things and keep the ,,ordinances as ,i  

delivered them unto you4 ,the arguments 
to prove that the ,apostles are our     
infallible guides in ,religion1 being   
commissioned and inspired by the        
,redeemer1 may be comprised in these    
six4 ,they were his chosen witnesses to 
the world4--,they received their        
commission from him4--,the divine spirit
 was their perfect                      
director4--,miraculous works were done  
by them4--,they required intire         
submission to their teachings4--,and    
they took care to commit the ,gospel to 
writing--and the ,gospel-ministry to    
faithful men1 commanding them to deliver
 sound doctrine1 and to shun all        
doctrines which they had not delivered4 
#astly4 ,they were his chosen witnesses 
to the world4 ,it seems to have been not
 only expedient1 but necessary1 that our
 ,lord should have some chosen or       
special witnesses of his life1          
doctrines1 works1 and sufferings4 ,these
 were indeed open to the view of all4   
,the whole ,jewish nation could not but 

know them4 ,his mighty works were not   
done in a corner1 or before a few       
partial and interested friends4 ,they   
were done on the most public occasions1 
before all classes of people1 enemies as
 well as friends4 ,he did not retire to 
some private apartment to work his      
miracles1 taking with him two or three  
particular adherents and then order     
these to publish them abroad4 ,but      
notwithstanding the open and public     
nature of his mighty works1 it was      
necessary that he should chuse a certain
 number of persons to accompany him     
constantly1 through the whole course of 
his ,ministry1 to be to the ends of the 
earth1 his faithful witnesses4 ,they    
were to transmit to the latest ages a   
genuine account of his holy life1 his   
heavenly doctrines1 and the nature and  
end of the ,gospel-dispensation4 ,these 
witnesses he called ,apostles4 ,and he  
took them from the ordinary ranks of    
life1 in order to cut off all occasion  
of objecting against his religion as the

 work and contrivance of man4 ,they were
 illiterate4 ,they were1 also1 destitute
 of riches4 ,had he selected his        
,apostles from1 among the great1 the    
rich1 and the learned1 their success1 in
 preaching his ,gospel1 would have been 
imputed to human and natural causes4    
,once only did he1 during his ,ministry1
 send these chosen disciples to preach  
to the ,jews4 ,he kept them with him1 to
 instruct them fully into all the       
concerns of his kingdom1 that they might
 be under the best possible advantages  
to testify of him1 and his doctrines1   
and life4 ,but he did not leave the     
people destitute of the means of        
knowledge4 ,he pitied them4 ,he         
accordingly provided for their          
instruction in the truth1 by appointing 
seventy disciples to preach the glad    
tidings of life eternal1 through the    
whole province of ,judea4 ,he chose     
twelve ,apostles1 doubtless in allusion 
to the number of tribes1 into which the 
people of ,israel were divided4 ,and the

 conjecture that the seventy were       
appointed1 in allusion to the number of 
the great council of the nation1 the    
sanhedrin1 is founded in probability4   
,the apostles1 then1 were appointed to  
bear witness for ,christ to all the     
world4 ,they were to testify1 every     
where1 to all he did1 and to all he     
suffered as ,saviour3 his holy life1 his
 divine doctrines1 his wonderful        
miracles1 his bitter passion1 his cruel 
death1 his glorious resurrection1 his   
triumphant ascension4 ,they were always 
about his person4 ,and they were with   
him1 during that interesting1 that      
marvelous1 that instructive period1 of  
forty days from his resurrection to his 
ascension4 ,during this term1 our ,lord 
gave them all the light and information1
 about their duty1 and his kingdom1     
which they needed4 ,happy ,apostles to  
converse1 for forty days together1 with 
a risen ,saviour6 ,he said every thing  
to them1 that was needful1 to convince  
them1 to confirm them--to enlighten     

them--to console them--and to arm them  
to meet dangers and difficulties in     
their arduous work4 ,he taught them in  
all that was requisite they should be   
taught4 ,to whom he showed himself alive
 after his passion by many infallible   
proofs1 being seen of them forty days1  
and speaking of the things pertaining to
 the kingdom of ,god4 ,they were        
eyewitnesses of his ascension4 ,they saw
 him taken up from the earth4 ,a cloud1 
miraculously prepared1 received him4    
,for while they beheld1 he was taken up1
 and a cloud received him out of their  
sight4 ,they were appointed to be       
witnesses of the truth of these things4 
,christ tells them1 particularly1 that  
they were to bear witness of these      
things to all the world4 ,and ye also   
shall bear witness1 because ye have been
 with me from the beginning4 ,they only1
 of all men1 were qualified to be       
witnesses of these things2 for they had 
seen them1 and heard them3 they had     
constantly accompanied him1 during his  

,ministry4 ,they knew all those things1 
as well as it is possible for man to    
know any thing1 which he sees with his  
eyes1 or hears with his ears4 ,even at  
the very time of ,christ's ascension he 
tells them1 ye shall be witnesses unto  
me1 both in ,jerusalem1 and in all      
,judea1 and in ,samaria1 and unto the   
uttermost parts of the earth4  #bndly4  
,they received their commission from him
 ,,immediately4 ,if we attend to the    
commission which our ,lord gave them1 we
 shall see how clear the evidence is1   
that they are ,,infallible guides in    
things of ,religion1 in ,,doctrines1    
,,duties1 ,,truths1 ,,and ,,ordinances4 
,they were sent by ,christ to proclaim  
pardon and salvation1 and to set up his 
church among all nations4 ,he told them 
what to expect1 in the discharge of     
their duty--that the disciple was not   
above his ,master1 nor the servant above
 his ,lord3--that he that receiveth you1
 receiveth me1 and he that receiveth me 
receiveth him that sent me3 on the other

 hand1 he that despiseth you1 despiseth 
me1 and he that despiseth me1 despiseth 
him that sent me4 ,they bore his name1  
acted under his authority1 and delivered
 his messages4 ,they preached his       
doctrines1 and not their own opinions4  
,they celebrated his ordinances1 not    
their own institutions4 ,they never went
 beyond his will1 or neglected it4 ,when
 they speak2 ,i hear the voice of the   
,lord4 ,when they acted in matters of   
church-order and discipline2 ,i feel1   
that it is precisely the same as if the 
,mediator himself bid us to do the like4
 ,during his personal ,ministry1 he once
 sent them through the whole land of    
,judea1 to proclaim from city to city   
the glad tidings of pardon and          
salvation4 ,they had a larger commission
 after his resurrection4 ,they had power
 to carry the gospel of his kingdom     
among all nations1 and to collect       
,churches4 ,their commission is as full 
as it can be4 ,go ye therefore1 and     
teach all nations1 baptizing them in the

 name of the ,father1 and of the ,son1  
and of the holy ,ghost1 teaching them to
 observe all things whatsoever ,i have  
commanded you1 and1 lo6 ,i am with you  
always even unto the end of the world4  
,in these words we have the express     
institution of the ordinance of         
,christian ,baptism4 ,public worship and
 the ,gospel-,ministry1 we are here     
told1 are to be continued unto the end  
of the world4 ,they1 the ,apostles1 were
 to go among all nations without any    
distinction of ,jew or ,gentile1 bond or
 free1 barbarian or scythian4 ,wherefore
 there is neither ,greek nor ,jew1      
circumcision1 nor uncircumcision1       
barbarian1 or scythian1 bond or free2   
but ,christ is all and in all4 ,they    
were to bring them all1 if possible1 to 
embrace the ,gospel4 ,they were to      
gather ,churches3 to ordain ,ministers3 
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 discipline4 ,the

 whole forty days their ,lord was with  
them1 from his resurrection to his      
ascension1 he was teaching and directing
 them4 ,he spake of things pertaining to
 his kingdom4 ,all power in heaven and  
on earth was his3 and he gave them all  
the authority which could be needful4   
,he failed not to furnish them          
completely for their work4 ,and what he 
imparted to them1 that they             
communicated1 and no more4 ,they made no
 additions of their own4 ,how remarkable
 are these words1 in their commission1  
teaching them to observe ,,all things1  
whatsoever ,i have ,,commanded you6     
,they taught nothing of their own4 ,they
 were the mere instruments or organs by 
whom ,christ spake4  #c;dly4 ,the divine
 spirit was their ,,perfect director in 
,,all things1 both as to doctrine and   
discipline4 ,they delivered the whole   
counsel of ,god1 and nothing but the    
counsel of ,god4 ,they kept back        
nothing2 they omitted nothing through   
fear of man2 nor advanced any opinions  

of their own to gain the favour or      
affection of any man2 or body of men4   
,wherefore1 says the ,apostle ,paul1 ,i 
take you to record this day that ,i am  
pure from the blood of all men4 ,for ,i 
have not shunned to declare unto you    
,,all the counsel of ,god4 ,they never  
taught any false doctrine1 or went into 
any wrong practices1 or set up any      
institutions without a divine warrant4  
,their precepts and their example1      
consequently1 are binding upon all      
,christians4 ,neither may be            
disregarded4 ,both are to be followed1  
for they were divinely inspired4 ,no    
other men1 since the holy oracles were  
completed1 ever were divinely inspired2 
or ever will be4 ,those whom ,god       
inspires1 are safe guides2 are perfect  
guides in things pertaining to his      
kingdom4 ,they are infallible guides1   
because our ,lord1 in the most express  
manner1 promised them such guidance1    
aid1 and constant direction of his      
spirit1 as should be fully              

sufficient3--,such as should effectually
 secure them from all error in doctrine1
 faith1 and worship4 ,he often promised 
this infallible direction or aid4 ,and  
he did not fail to make good his        
gracious promise4 ,they were never      
without the special and infallible      
teachings of the spirit of truth4 ,john 
xiv4 #af1 #ag4 ,i will pray the father1 
and he shall give you another comforter1
 that he may abide with you forever3    
even the spirit of truth1 whom the world
 cannot receive4 verse #bf4 ,but the    
comforter which is the holy ,ghost whom 
the ,father will send in my name1 he    
shall teach you all things1 and bring   
all things to your remembrance1         
whatsoever ,i have said unto you4--,here
 is a full proof that the ,apostles had 
such assistances and teachings from the 
spirit1 as rendered them infallible     
guides to the ,churches2 to all mankind4
 ,he shall teach you ,,all things1 and  
bring to your remembrance ,,whatsoever  
,i have said unto you4 ,they could not1 

accordingly1 mistake in any point2 or   
omit3 or forget any thing4 ,again--,john
 xvi4 #ac1 #ad4 ,howbeit when the spirit
 of truth is come1 he will guide you    
into all truth3 and he will show you    
things to come4 ,he shall glorify me2 he
 shall receive of mine1 and shall show  
it unto you4 ,he shall not speak of     
himself3 but ,,whatsoever he shall hear1
 that shall ,,he ,,speak4 ,the spirit   
was to guide them into all truth--to    
enable them to foresee future events4   
,how full are these promises6 ,if we can
 believe any thing2 we must admit that  
the ,apostles1 enjoying those           
extraordinary and miraculous            
assistances1 are infallible guides in   
,religion4 ,those promises now cited1   
and all others of a like tenor1 are     
peculiar to the ,apostles1 and in their 
full latitude apply to no others4 ,no   
christian or ,minister has any right to 
them1 or can apply them to himself1     
without high impropriety4 ,they prove1  
as clearly as words can1 that the       

,apostles were secured from all error of
 doctrine or discipline1 and rendered as
 infallible in their teaching1          
directing1 and guiding mankind1 as      
completely as if ,christ himself had    
been personally present with them1 to   
tell them always what to do1 and what to
 teach4 ,nay1 farther1 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 them2 until  
baptised of the holy ,ghost1 or endowed 
with his miraculous inspiring influence4
 ,and behold ,i send the promise of my  
,father upon you3 but tarry ye in the   
city of ,jerusalem until ye be endowed  
with power from on high4  #dthly4       
,miraculous works were done by them4    
,all inspired men are enabled to give   
public and occular demonstration that   
they are inspired4 ,those who claim to  
be inspired1 but have no power to work  
miracles1 are impostors2 and ought      
always to be looked upon by their       

fellow-men as deceivers4 ,miracles are  
the testimony of ,god himself set to the
 doctrines and instructions of inspired 
teachers1 as a seal4 ,the alwise1 and   
infinitely gracious ,god1 who always    
acts with perfect rectitude1 never      
inspires any to be his messengers to    
reveal his will1 without enabling them  
to exhibit proper testimonials that he  
has sent them4 ,for it is at our peril  
to listen1 a moment1 to such as claim   
any immediate communications from him1  
without evidence4 ,whom he calls or     
sends immediately1 he always empowers to
 show the needful tokens1 lest we should
 be deceived or imposed upon by fraud or
 artifices4 ,as inspired men1 the       
,apostles1 had power to work miracles4  
,they had power imparted to them1 to    
restore to the maimed1 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 events4 ,such  
extraordinary powers were a full proof  
that ,god had sent them4 ,by these      
signs1 he authorized them as his        
messengers4 ,all mankind are1           
consequently1 bound to receive them as  
such1 to submit to their directions1 and
 to follow their example in discipline4 
,we may particularly notice the gift of 
tongues conferred upon the ,apostles4   
,without this1 they could not possibly  
have been furnished to execute the      
commission which they had received1 to  
go and teach all nations4 ,but they     
could not teach the ,gospel to various  
nations without understanding their     
languages4 ,and they could not1 by study
 and human means1 supposing them to be  
favoured with the best1 have been such  
adepts in the various languages1 as to  
preach in them1 the glorious truths of  
the ,gospel4 ,but without any study1    
they could at once1 speak to all nations

 in their own tongues1 the great things 
of religion4 ,what more striking proof  
could be exhibited1 that ,god was in    
truth with them1 and had divinely       
inspired them8 ,we are obliged1         
therefore1 to stand fast1 and hold to   
their traditions1 their doctrines and   
examples4 ,thus says the ,apostle to the
 ,hebrews1 ,how shall we escape1 if we  
neglect so great salvation2 which at    
first began to be spoken by the ,lord   
himself1 and was afterwards confirmed   
unto us by them that heard him2 ,god    
also bearing them witness1 both with    
signs and wonders1 and with divers      
miracles1 and gifts of the holy ,ghost1 
according to his will4 ,god bears       
witness to his servants whom he         
immediately employs to deliver his      
messages to the ,children of men by     
miracles4 ,and they went forth and      
preached every where1 the ,lord working 
with them1 and confirming the word with 
signs following4 ,we are to receive no  
pretender to immediate inspiration1     

unless ,god bear him witness with signs 
and wonders4 ,we are never required1 as 
reasonable creatures1 to admit any one1 
as called and commissioned immediately  
of ,god1 unless he be able to prove it  
to us1 by miraculous powers4  #ethly4   
,the ,apostles demand entire submission 
to their teachings4 ,they knew that they
 were divinely inspired and commissioned
 by the ,redeemer2 because they had such
 miraculous powers constantly4 ,they    
could not be self-deceived4 ,they did   
not mistake a warm and heated           
imagination1 or a spirit of delusion1   
for inspiration1 as many poor deceived  
persons have done1 in various ages of   
the world2 for they had the power of    
working miracles1 to satisfy themselves 
and all others4 ,we find them1 of       
course1 acting agreeably to this4 ,they 
set up their example as a rule1 as well 
as their doctrines4 ,their example or   
practice1 in things of discipline and of
 ,church-order is binding on all        
,christians1 and as obligatory as their 

precepts4 ,they absolutely commanded all
 men1 wherever they went1 to receive    
their doctrine as the word of ,god4     
,they had no hesitancy about this4 ,thus
 ,st4 ,paul4 ,if any man think himself  
to be a prophet1 or spiritual1 let him  
acknowledge that the things which ,i    
write1 are the commandments of the      
,lord4 ,it would be blasphemy in any1   
but the ,apostles to do this4 ,so the   
,apostle ,john4 ,we are of ,god2 he that
 knoweth ,god1 heareth us3 he that is   
not of ,god1 heareth not us4 ,hereby    
know we the spirit of truth1 and the    
spirit of error4 ,they had a full       
knowledge of what was false doctrine1   
and what was true4 ,so far did they     
carry this1 that if any obstinately     
refused to follow them1 and to receive  
their doctrines1 they withdrew all      
connexion of a religious nature from    
them--held no communion with them1 but  
cut them off from the society of the    
faithful4 ,if any man obey not our word 
by this ,epistle1 note that man1 and    

have no company with him that he may be 
ashamed4--,such as dissent1 and go off  
from the plain doctrines of the         
,apostles are to have a mark set upon   
them--all intimacy with them is         
prohibited3 note that man1 and have no  
company with him that he may be ashamed4
 ,the practice of the ,apostles is set  
up also as binding on all christians1 in
 respect to ,church-order and           
discipline4 ,be followers together1 says
 one of them1 of me1 and mark them that 
walk so as ye have us for an example4   
,thus in the text4 ,therefore1 brethren1
 stand fast1 and hold the traditions    
which ye have been taught whether by    
word or our ,epistle4 ,as much as if the
 ,apostle had said1 stand fast in the   
faith1 comfort and hope1 doctrine1      
holiness1 and profession of the         
,gospel--and steadfastly maintain the   
important points of truth and duty1 in  
which ye have been instructed by us1    
whether by word of mouth1 while we were 
with you1 or by this and our former     

,epistle1 which contain an important    
part of the faith that is delivered to  
the saints1 as the ,,only standard of   
,,doctrines1 ,,worship1 and ,,obedience4
  ,the ,churches1 also1 let it be       
farther and carefully remarked1 which   
were formed by the ,apostles under their
 inspection were patterns for all       
succeeding ages4--,but if any man seem  
to be contentious1 we have no such      
custom1 neither the ,churches of ,god4  
,nay1 ,christians are commended for     
strictly adhering to the ,,ordinances of
 the ,new ,testament-dispensation4 ,now 
,i praise you1 brethren1 that ye        
remember me in all things1 and keep the 
,,ordinances1 as ,i delivered them unto 
you3 the two great ,gospel-ordinances   
delivered unto the ,churches1 are       
baptism and the ,lord's ,supper4--,if   
any refused to admit ,apostolic precept1
 and ,apostolic example1 others were    
commanded to withdraw from them3 to     
treat them as grossly erroneous3--as    
unfit for communion3 as in fact denying 

the religion of the ,gospel4 ,now we    
command you1 brethren1 in the name of   
our ,lord ,jesus ,christ1 that ye       
withdraw yourselves from every brother  
that walketh disorderly1 and not after  
the ,,tradition which ye received of us4
 ,the word tradition here is used in a  
good sense1 and means the doctrines1    
ordinances1 and truths delivered by the 
inspired ,apostles4 ,it is a word1      
indeed1 which has been greatly abused4  
,superstitious people hold to oral      
tradition as equally valid with the     
written word of ,god4 ,and              
self-confident and impious people call  
all religion1 tradition4  #fthly4 ,the  
,apostles took all due care to commit   
the ,gospel-ministry to faithful men1   
commanding them to deliver sound        
doctrine1 and to shun all doctrines     
which they had not delivered and penned 
down1 as directed by the holy ,ghost4   
,and the things that thou has heard of  
me1 among many witnesses1 the same      
commit thou to ,,faithful men1 who shall

 be ,,able to teach others4 ,to faithful
 men4 ,,men ,,only are to be public     
teachers4 ,faithful men1 are men of     
integrity1 sound judgment1 and          
seriousness1 in the judgment of         
,charity4--,again they must be able to  
teach4 ,to be able to teach is to be men
 of great knowledge--men of             
learning--men of extensive reading and  
thought3--,unlearned men are not able to
 teach4 ,they only pervert scripture1   
and expose religion to contempt4 ,an    
ignorant teacher is an absurdity2 yet   
surprising as it is1 people have itching
 ears to heap up such to                
themselves4--,ministers of the ,gospel  
are commanded to feed their people with 
sound doctrine1 to give to every one a  
portion of meat in due season4 ,but     
speak thou the things which become sound
 doctrine4 ,sound doctrine1 is          
uncorrupted1 true doctrine4 ,we may know
 what sound doctrine is1 by seeing what 
the ,apostles preached1 and most of all 
dwelt upon4 ,all divine truth is sound  

doctrine4 ,now if we did not know1 or   
could not find out what sound doctrine  
is1 we should never be commanded to     
preach--or to adhere to--or to contend  
for it4 ,the ,apostles have delivered   
the true doctrines of ,religion--have   
laid down the true plan of worship4 ,and
 they were plain ,preachers4 ,we do     
know1 we can easily know1 what they     
delivered1 as the great and essential   
doctrines of ,christ4 ,they command us  
all1 ,ministers1 and private            
,christians1 to shun all doctrines      
different from theirs4 ,be not carried  
about with divers and strange doctrines4
 ,strange doctrines1 are such as are not
 found in scripture1 or such as the     
,apostles delivered not4 ,this command  
supposes1 we can know what divers and   
strange doctrines are4 ,for if we could 
not1 it would be fruitless to tell us to
 avoid them4 ,the ,apostles1 then1      
considered themselves as delivering to  
the world1 the only true system of      
,gospel doctrines4 ,they did so4 ,they  

are consequently1 to be wholly relied   
upon1 in all things1 pertaining to the  
kingdom of ,god4 ,where we can find     
,apostolic practice or example1 in      
duties and ordinances1 ,,statedly       
observed1 we are perfectly safe1 and    
only safe in conforming ourselves       
thereunto4--,i have now offered a       
variety of arguments to prove to all1   
that the ,apostles are ,,infallible     
guides in ,religion1 being commissioned 
and inspired by the ,redeemer           
immediately4--,i trust the arguments are
 satisfactory4 ,the subject is not often
 discussed4 ,it is however a most       
important one4--,and ,i close the       
discourse1 with this single remark4 ,if 
the ,apostles were not secured by the   
extraordinary assistances of the divine 
spirit from all error1 in doctrine1     
discipline1 and ordinances1 and be not  
infallible guides--if we may not build1 
with all possible safety1 upon their    
foundation1 we must give up all the     
scripture as a cunningly devised fable1 

and commence unbelievers in any divine  
,revelation at all4    ,,discourse ,,xv4
  ----------  ,the first day of the week
 proved to be holy time1 and set apart  
by ,christ to be a weekly ,sabbath to   
the end of the world4  ,,acts xx4 #g4   
,and upon the first day of the week1    
when the disciples came together to     
break bread1 ,paul preached unto them1  
ready to depart on the morrow1 and      
continued his speech until midnight4--  
,there is no part of the ,christian     
,religion1 but has had1 in one age and  
another1 its enemies4 ,there is no duty 
of it1 however plain or important1 but  
first or last1 objections have been made
 against it1 by those who were          
disinclined to perform it4 ,neither is  
there any one of all the ,virtues of    
morality1 taken in its true meaning and 
just extent1 which has not been opposed 
by perverse and wicked men1 whose       
vicious lives1 or whose loose           
principles1 made it their supposed      
interest to dispute or deny its         

obligation4  ,we are not1 therefore1 to 
be surprised1 when we find so plain a   
point as our obligation to sanctify1 and
 observe as holy time1 the first day of 
the week under the ,gospel-dispensation1
 denied1 or reproached as a human       
invention4 ,for there is indeed nothing1
 in the ,christian ,religion1 either so 
obvious1 or so excellent in its nature1 
that has wholly escaped censure4 ,this  
being the case1 it becomes us carefully 
to examine the holy scriptures1 to see  
what they enjoin upon us respecting all 
parts of our duty to ,god1 as well as to
 man and to self4----,in the present    
discourse1 ,i shall1 in dependence on   
divine help1 make it my business to     
state1 and to dwell upon the evidence   
from scripture1 to prove that the first 
day of the week is holy time1 and set   
apart by ,christ1 to be a weekly        
,sabbath to the end of the world4--  ,in
 the arguments1 which may be adduced and
 illustrated1 the divine authority of   
the writings of the ,old and ,new       

,testament1 will be taken for granted4  
,such only as believe in them1 it is    
expected1 will yield to the force of    
arguments drawn from them4--,it is      
proper1 likewise1 just to remark here1  
before we enter upon the proposed proof1
 that if we reject the ,old ,testament1 
we may as well1 and must if             
self-consistent1 reject the ,new4 ,for  
if one be divinely inspired1 the other  
must be also4 ,if one be false1 or      
spurious1 the other is also4 ,both1     
therefore1 must stand or fall together1 
because they are intimately             
connected3--and so intimately connected1
 that both are either true or false4    
,this every one will allow1 who has     
carefully and diligently read and       
compared them1 or taken proper pains to 
see their connexion4 ,this connexion has
 been evinced by several very able and  
judicious writers4--,let it be further  
remembered1 that nothing in the ,old    
,testament is done away1 but the        
positive or ceremonial part3--,the moral

 part is as much in force1 now1 as ever4
 ,it never indeed can be repealed4--,we 
have our ,lord's own words to bear us   
out in this assertion4 ,he tells us most
 expressly1 that he came not to destroy 
the law and prophets but to fulfil      
them--or to confirm them4  ,as the      
subject before us has been a good deal  
debated in the world1 and is of a most  
important and interesting nature1 it is 
hoped the hearer will give not only a   
candid1 but a critical attention4 ,the  
more critical1 the better2 for ,i am    
persuaded1 that no part of truth or     
,religion will suffer by the closest    
inspection1 or most severely critical   
examination4--,we want and wish for no  
assistance from superstition to befriend
 the glorious cause of the christian    
religion4 ,if it cannot stand upon its  
own broad basis1 and do not recommend   
itself1 by its own superlative          
excellence and reasonableness1 let it   
fall2 and let its enemies triumph4--,we 
invite them to examine3--,we urge them  

to a free and fair enquiry4--  ,in the  
words now read1 ,st4 ,luke1 the writer  
of the history of the ,acts of the      
,apostles1 gives us an account of public
 worship1 as conducted by the inspired  
,apostles2 the time when it was attended
 upon1 and the different exercises of   
which it was composed4 ,the time when1  
was the first day of the week1 or what  
has generally been called1 the          
,christian ,sabbath4 ,the ,preacher1 who
 was the apostle ,paul1 delivered a     
discourse to the professing ,christians1
 who had assembled together to keep as  
holy time1 the first day of the week4   
,the ,lord's ,supper was celebrated as a
 divine ordinance4 ,they broke bread    
sacramentally4 ,st4 ,paul administered  
the sacramental supper4 ,and they had   
such comfort and sweet experience of    
,god's presence and blessing1 that the  
exercises of public worship were        
protracted to an unusual length4--,here 
we have the example of the ,apostles1   
and their converts to the ,gospel1 for  

keeping as holy time1 the first day of  
the week4--,the first day of the week   
appears from these words to have been   
the common time for public worship4 ,for
 the historian speaks of their coming   
together1 not as an occasional1 but     
stated assembling4 ,the very manner1 in 
which he speaks of their meeting for    
public worship1 must satisfy every      
candid mind1 that it was a stated or    
common time4 ,and most certainly the    
,apostles would not have ventured of    
themselves1 or from their own power1 to 
set apart1 and to observe as sacred1 a  
day for public worship4 ,for this1 they 
had a special order from him1 who is    
head over all things to the ,church4    
,their example in observing1 as sacred  
time1 and for public worship1 the first 
day of the week is as binding upon us1  
as an express precept4  ,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 ,christian1 the seventh
 into the first day ,sabbath has been1  
by learned ,divines1 clearly            
proved4--,much indeed hath been said and
 written concerning the ,sabbath2 and   
well said and well written4 ,but the    
enquiry we propose now to consider1 is  
whether it be the mind and will of ,god1
 that under the ,gospel-dispensation    
there should be any distinction of days1
 or any time set apart as holy8 ,this is
 seldom discoursed upon4 ,it is however 
a very interesting question1 and worthy 
of a careful attention4--,when ,i cast  
my eye upon some few writers1 who have  
employed their time and abilities to    
disprove the morality of the ,sabbath1  
and to diminish the regards of          
,christians to it1 ,i feel a deep       
sorrow4 ,how unhappy that the mind      
should be puzzled and confounded by such

 writings6 ,and how hurtful to religion 
is every attempt to dissuade people from
 esteeming the ,lord's day1 as holy     
time4 ,for if the ,sabbath be once      
generally looked upon1 as a human       
device1 it will of course be            
neglected4--,one writer1 in a system of 
moral philosophy1 which he saw fit to   
publish1 has laboured to make it appear1
 that the ,sabbath is not a divine      
institution4 ,this single thing will    
tend much to injure the ,churches1 and  
to corrupt the public morals4----  ,in  
order to do justice1 as far as we are   
able1 to the subject before us3--we will
 begin our enquiry with the original    
institution of a ,sabbath1 or a seventh 
proportion of time1 set apart from the  
common concerns of life1 to religious   
purposes4  #astly4 ,a sabbath is a day  
of sacred rest4 ,the meaning of the word
 is rest2 and it necessarily presupposes
 labour and toil as preceding it4 ,a    
,sabbath day is a day of rest--a rest in
 ,god1 or devoted to him1 to his fear   

and service4 ,the great question is when
 was such a day first appointed8 ,reason
 teaches us that we ought publicly to   
worship and serve ,god1 the fountain of 
life and being4 ,if it teach us this1 it
 will teach us that some particular     
time1 or day should be appointed to the 
important duty4 ,it cannot inform us    
what portion of time1 or what day4      
,after we are told that ,god has set    
apart a seventh proportion of time1 it  
consents to such a portion or part of   
time as altogether suitable4 ,we cannot 
suppose that when ,god made man1 that he
 would leave him without any assistance 
or direction about the time1 when1 he   
should worship and serve him4 ,as he    
made him a rational being1 so he would  
take care to favour him with all        
necessary guidance and instruction about
 his duty to him4 ,and we accordingly   
find he was particularly attentive to   
him1 to fix his duty1 and point him to  
his only happiness4 ,for man is only    
happy1 when intent upon duty4 ,if we    

turn to the ,book of ,genesis1 ii4 #a1  
#b1 #c4 ,we shall find that the ,sabbath
 was appointed immediately upon         
finishing the great work of creation4   
,as soon as ,god had made the heavens   
and earth1 and had formed man in his own
 image1 he instituted the ,sabbath1 not 
for his own1 but for man's benefit4     
,thus the heavens and the earth were    
finished1 and all the hosts of them4    
,and on the seventh day ,god ended his  
work which he had made1 and he rested on
 the seventh day from all his work which
 he had made3 and ,god blessed the      
seventh day1 and sanctified it3 because 
that in it1 he had rested from all his  
work1 which ,god created and made4      
,there are three words here used        
respecting the seventh day4 ,god rested 
on the seventh day3 he blessed it1 and  
sanctified it4 ,no one can be so absurd 
and foolish as to imagine that the      
,supreme ,jehovah wanted rest1 because  
fatigued with the labour of ,creation4  
,with infinite ease1 did he speak the   

whole ,universe into existence4 ,and it 
might have been instantly done1 or all  
in a moment1 in the twinkling of an eye1
 as well as in six days1 if it had been 
the divine pleasure4 ,he had important  
ends in view1 in employing six days in  
the formation of the heavens and earth1 
as he hath in all his conduct4 ,the     
everlasting ,god1 the ,lord1 the creator
 of the ends of the earth fainteth not1 
nor is weary4 ,as therefore he was not  
fatigued or worried with labour1 he     
needed no rest as to himself4 ,the word 
rest here cannot mean eternal rest1 or  
his own divine happiness1 because in    
this sense of the word ,god always      
rested2 for he was completely blessed   
from all ,eternity4 ,his happiness is   
the same from everlasting to            
everlasting4 ,the meaning of his resting
 on the seventh day--blessing it--and   
sanctifying it1 is setting it apart to  
religious uses1 as a day in which his   
blessing may be hoped for eminently4 ,to
 sanctify a day1 is to distinguish it   

from others--to consecrate it to holy   
purposes4 ,and his resting on the       
seventh day is an example to man1 after 
six days of labour1 to set apart to     
religious uses1 the seventh4 ,there are 
some circumstances respecting the       
original institution of the ,sabbath    
worthy of notice4 ,it was appointed as  
soon as ,god had ended the work of      
creation4 ,it is the very first         
institution or express law of ,god4 ,as 
soon as he had formed man1 he gave him  
the law of the ,sabbath3 and he gave it 
to him because he had finished the work 
of creation4 ,this is particularly      
expressed4 ,the very institution of the 
day pointed out the use of it3--it was  
to lead man's thoughts to the author of 
nature1 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 ,idolatry1 and impiety4   
,it was necessary that man should have a
 ,,time ordained for worshipping and    

particularly glorifying his ,maker4 ,he 
was planted in ,paradise4 ,and ,creation
 was filled with the glory of the ,lord4
 ,it spake forth in silent language his 
praise4 ,but man was not to be an idle  
spectator of the wonders of the divine  
workmanship4 ,his business was to adore 
and rejoice in the fulness of his       
portion3 to eye with rapturous delight  
the power that formed him1 and spread   
around him in such rich profusion the   
beauties of nature4 ,the ,sabbath was   
ordained to furnish him with the stated 
opportunity1 and to remind him of the   
duty of worshipping his ,creator4 ,god  
saw that he needed such an institution1 
though perfectly innocent2 and though   
brought into existence in a state of    
complete maturity of reason and         
judgment4 ,the ,sabbath was appointed   
before sin had entered the world1 and   
defaced the divine image in man4 ,if    
man1 in his primitive state of          
rectitude1 and when sin had found no    
place in his heart1 needed a day of rest

 in ,god--or a seventh part of time to  
be consecrated to the great exercises of
 religious homage1 how much more does he
 now1 in his fallen state8  ,there is   
but one objection that was ever raised1 
against the belief that the ,sabbath was
 appointed at the close of creation1    
before man apostatised1 and that is the 
account here in ,genesis ii4 #a1 #b1 #c 
of the very appointment of the ,sabbath1
 was inserted by way of anticipation2 or
 that ,moses mentions it in his         
narrative too soon4 ,this is the same   
thing as to charge the sacred historian 
with inaccuracy4 ,it is to say1 he was  
incorrect1 and made an unhappy mistake4 
,and if the ,sabbath was not instituted 
in ,paradise1 he indeed is extremely    
incorrect1 and injudicious to mention   
the appointment of it more than two     
thousand years before it took place2 as 
he did1 if it were not instituted till  
the ,children of ,israel came out of    
,egypt1 as is alledged by some4 ,the    
only reason they offer for supposing the

 ,sabbath is here spoken of1 by way of  
anticipation1 is the silence of the     
,scripture upon the subject1 till we    
come down to the departure of the       
,children of ,israel out of ,egypt4     
,they pretend not that it was           
unnecessary4 ,that man needed it        
not4--,besides1 whoever duly attends to 
the manner1 in which the fourth         
,commandment is worded1 will be         
compelled to admit that it refers to    
this original paradisaical institution  
of the ,sabbath4 ,the reference is very 
obvious4 ,remember the ,sabbath day to  
keep it holy4 ,six days shalt thou      
labour1 and do all thy work4 ,but the   
seventh day is the ,sabbath of the ,lord
 thy ,god3 in it thou shalt not do any  
work1 thou nor thy son1 nor thy         
daughter1 thy man servant1 nor thy maid 
servant1 nor thy cattle1 nor thy        
stranger that is within thy gates4 ,for 
in six days the ,lord made the heaven   
and earth1 the ,sea and all that in them
 is1 and rested the seventh day1        

wherefore the ,lord blessed the ,sabbath
 day and hallowed it4 ,in these words1  
,moses refers us back1 in the plainest  
manner possible1 to the original        
appointment of the ,sabbath1 at the     
finishing of the work of creation4--,it 
is true that we find no express mention 
of a ,sabbath observed from ,adam to    
,moses1 a space of two thousand and five
 hundred years4 ,but that there was one 
observed is probable4 ,for it is not    
likely1 that a merciful and gracious    
,god would leave man for so long a      
period without setting apart some stated
 time for his worship1 by his express   
authority4 ,he revealed his will1 in    
small degrees1 from period to period1 in
 the early ages of the world4 ,there    
were pious people ,,then to serve him4  
,for he always had a seed to serve him1 
in the world1 and to bear testimony to  
the truth4 ,they undoubtedly maintained 
public worship4 ,and they had stated    
times and seasons for it4 ,for we read1 
then began men to call on the name of   

the ,lord4  ,the account given us of the
 patriarchs is very short4 ,but there   
are several things1 which make it appear
 altogether probable1 that they observed
 a day of sacred rest4 ,it is said1     
,noah sent the dove out of the ,ark at  
the end of seven days3 and again at the 
end of other seven days4 ,this intimates
 at least that he measured time by      
weeks2 and that the end of each week was
 regarded by him1 with some peculiar    
solemnity4 ,cain and ,abel offered their
 sacrifice in process of time3 the      
original is1 in the end of days4 ,while 
the ,children of ,israel were in ,egypt1
 and there1 for the first time1 observed
 the passover1 ,moses commanded that1 on
 the first day of unleavened bread1     
there should be a holy convocation1 a   
day in which they were to do no manner  
of work1 and were to convene to worship 
,god4 ,and this holy convocation1 is    
called elsewhere the ,sabbath ,lev4     
xxiii4 #bd1 #cb1 #ci4 ,moses speaks of  
this holy convocation1 as if they knew  

what it meant2 and had been accustomed1 
in the house of their bondage1 to       
observe it4 ,about a month after giving 
the law from ,mount ,sinai1 the ,manna  
fell1 as heavenly support to them1 in   
the wilderness2 and on the sixth day    
there fell double the quantity1 as on   
other days4 ,the people were surprised  
at this event1 and could not account for
 the reason of it4 ,moses explains it to
 them1 in these words1 ,this is that    
which the ,lord hath said2 to-morrow is 
the rest of the holy ,sabbath unto the  
,lord4 ,we know not that ,god had spoken
 to them of the ,sabbath1 but when he   
had completed the work of creation4     
,moses addresses them1 reasons with     
them1 and reproves them1 as if they were
 well acquainted with the ,sabbath4     
,some have doubted whether they observed
 any ,sabbath in ,egypt4 ,their         
tyrannical ,masters it is true greatly  
oppressed them4 ,and most likely1 forbid
 them to rest on every returning seventh
 day4 ,the long time they were in       

bondage1 had mostly destroyed no doubt  
the remembrance of the ,sabbath4 ,but   
some of them kept it1 it is natural to  
suppose1 as well as they could4 ,god in 
a very solemn manner1 renews the        
appointment of the ,sabbath1 in the     
fourth commandment4--,it may be of      
weight here to ask1 how the nations in  
general1 in the first ages1 and so down 
through all generations1 come to divide 
and measure their days by sevens1 or by 
weeks8 ,that they do1 and have done1 all
 history declares4 ,but no planet or    
heavenly body directed them to this1 or 
suggested the hint4 ,the celestial      
bodies measure out years1 months1 and   
days2 but not weeks4 ,is not this a     
circumstance strongly indicative of the 
original ,institution of the            
,sabbath--and division of time by weeks2
 that after six days of labour1 a day of
 rest is to be observed8----,the learned
 ,grotius tells us1 that two of the most
 ancient writers now extant1 speak of   
the seventh day as sacred4 ,and it is   

certain that one day in seven has been  
distinguished among many heathen        
nations1 ancient and modern1 with       
religious ceremonies and festivals4 ,but
 how comes this8 ,must it not be        
conveyed down1 from generation to       
generation1 by tradition8 ,does it not  
then lead us to a belief1 that there was
 a ,sabbath appointed1 when the world   
was made8 ,and can we suppose that pious
 people1 from the creation to the flood1
 and from the flood to the time of      
,moses1 had no fixed day to assemble    
together for publicly serving and       
worshipping the ,deity8 ,is this        
reasonable8 ,is it probable8--,it       
appears then that the ,sabbath was      
instituted1 when ,god had finished the  
work of ,creation1 and was observed1 in 
the world1 from ,adam to ,moses4  ,here 
it is proper to remark1 that there is   
nothing in the fourth ,commandment to   
militate against observing as holy time1
 the first day of the week4 ,it directs 
us to keep as holy time1 every seventh  

day4 ,six days shall thou labour1 but   
the seventh is the ,sabbath of the ,lord
 thy ,god4 ,the seventh part of time is 
here consecrated to ,god4 ,the seventh  
is the ,sabbath of the ,lord thy ,god1 a
 day to be kept holy to ,god1 different 
from all other days4 ,every day indeed  
we ought to remember him who is the     
source of all good4 ,but the seventh    
after six working days is1 in a         
particular manner1 to be kept holy unto 
,god4 ,remember the ,sabbath day to keep
 it holy4 ,we never could know from the 
fourth commandment1 where to begin the  
,sabbath1 or where to end the six       
working days2 or when to begin to work  
or to rest4 ,all that this commandment  
does1 is to appoint for holy uses1 the  
seventh part of time1 or one day in     
seven4 ,and so far1 it is moral and not 
positive4 ,there is a fitness1 in the   
reason of things1 that some part of our 
time1 or days should be especially      
devoted to ,god1 and religious worship2 
how great a part1 or when to begin1 or  

end our day of sacred rest1 is left for 
,god to decide by his own appointment2  
and accordingly is positive4 ,it will   
then be asked1 how the ,jews could know1
 what day to keep as the ,sabbath day1  
or when to begin1 or to end their six   
days of labour8 ,there was another      
precept pointing out the precise day4   
,exo4 xvi4 #bc1 #be1 #bf4 ,and he said  
this is that which the ,lord hath said1 
to morrow is the rest of the holy       
,sabbath unto the ,lord4 ,this is the   
first place that we have any mention of 
the ,sabbath1 from its institution at   
the close of creation1 which is express1
 though there are some intimations of   
it1 as before observed4 ,the people1    
three days after they left the banks of 
the red ,sea1 where ,god so gloriously  
wrought for them1 murmured at ,marah1   
because of their thirst4 ,they then came
 to ,,elim1 and thence to ,,sin1 on the 
fifteenth day of the second month after 
their departing out of the land of      
,egypt4 ,and here they murmured again1  

for the want of bread2 concluding that  
they were all to perish with hunger4    
,god1 again1 by a standing miracle      
supplied them with food--he rained bread
 from heaven4--,on the sixth day1 there 
were to gather twice as much as on other
 days1 as a supply for the              
seventh--which was the ,sabbath4--,here 
the day was fixed1 when to begin their  
,sabbath4--,when1 they had reached      
,sinai2 the moral law was given to them 
in awful solemnity3--and one part of it1
 contained the due observation of a     
seventh part of time4 ,it is then1 as   
fully proved as any thing can be1 that  
the christian ,sabbath is1 according to 
the fourth commandment1 as much the     
seventh day1 as the ,jewish ,sabbath4   
,it is observed every seventh day1 the  
seventh from our first working day1 as  
well as theirs4 ,when1 therefore1 we    
keep the first day of the week1 as holy 
time1 we do1 in no sense1 go counter to 
the fourth commandment4 ,to object      
against the first day ,sabbath1 as a    

departure from this commandment1        
bespeaks great ignorance4--,and ,christ1
 when he instituted the first-day       
,sabbath1 did not abolish1 weaken1 or   
destroy the fourth commandment4--,i have
 dwelt the longer upon the original     
institution of the ,sabbath1 in         
,paradise1 because if we can prove that 
,god hath actually set apart a seventh  
portion of time1 from the beginning1 it 
will happily open the way1 to establish1
 beyond all contradiction1 that under   
the ,new-,testament-dispensation1 we    
have a ,sabbath3 and if we have1 it must
 be the first day of the week1 as will  
be evinced from other arguments4        
#b;dly4 ,when ,god set apart the people 
of ,israel to be a peculiar people unto 
himself1 he directed them to devote1 one
 day in seven1 to him as holy time4 ,in 
giving them the moral law1 as an epitome
 of all their duty1 he took care to     
insert the law of the ,sabbath4         
,remember the ,sabbath day to keep it   
holy4 ,the due observation of the       

,sabbath is placed among the great and  
essential points of morality4 ,god      
blessed the ,sabbath day and hallowed   
it4 ,the people were told it was the    
,sabbath of the ,lord their ,god4 ,it   
was his day4 ,he had a special interest 
in it2 a peculiar property4 ,it was a   
day1 in which he was to be honoured1 the
 work of ,creation commemorated1 and    
their deliverance from a cruel servitude
 duly noticed4 ,it is prefaced thus1 ,i 
am the ,lord thy ,god which brought thee
 out of the land of ,egypt and house of 
bondage4 ,it was a day to be observed by
 them to distinguish them from other    
nations1 as worshippers of the true     
,god1 and to preserve them from         
,idolatry4 ,the most rigid rules were   
prescribed for sanctifying it4 ,the most
 severe penalties were annexed to the   
breach of it4 ,a ,sabbath-breaker was   
among the most vile and abominable      
characters4 ,the whole day was to be    
devoted to ,god and ,religion4 ,when    
they kept the day as holy1 they were    

prospered4 ,calamities and judgments    
were inflicted upon them1 when as a     
nation1 they neglected ,god's holy      
,sabbath4 ,all the prophets who were    
raised up1 one after another1 called    
them to observe the ,sabbath1 warned    
them against any contempt of it1 and    
placed the sanctification of the        
,sabbath upon a footing of equality with
 the moral ,virtues4 ,as the priests    
were the guardians of the ceremonies and
 rites of their religion1 so the        
prophets were the restorers1 and        
guardians of moral duty4 ,their placing 
the due observation of the ,sabbath so  
high1 as a moral duty1 is a full proof  
how they viewed it1 and how ,god viewed 
it4 ,a violation or profanation of the  
day was to be punished with awful       
severity4 ,we find that ,god's giving   
them the ,sabbath1 is enumerated among  
his great and signal mercies to them2   
the wonders of his ,goodness1 ,nehemiah 
ix4 #ad4 ,and madeth known unto them thy
 holy ,sabbath4 ,if a mere ceremonial   

rite1 would it be called ,god's holy    
,sabbath8 ,god's giving it unto them1 or
 instituting it1 is spoken of1 as an    
instance of his distinguishing kindness4
 ,the prophet ,ezekiel represents it    
under the notion of a sign between ,god 
and his people4 ,ezek4 xx4 #ab1 #ac4    
,moreover also1 ,i gave them my         
,sabbaths to be a sign between me1 and  
them1 that they might know that ,i am   
the ,lord that sanctify them4 ,but the  
house of ,israel rebelled against me in 
the wilderness3 they walked not in my   
statutes1 and they despised my          
judgments1 which if a man do he shall   
live in them3 and my sabbath they       
greatly polluted4 ,here the ,sabbath is 
spoken of1 as ,god's ,sabbath1 and a    
sign between him and his people3 as a   
mean of their religious and moral       
improvement2 of their sanctification4   
,the sin of profaning or neglecting it1 
is represented as most heinous2 and as  
calling down upon the people the heavy  
displeasure of the ,almighty4           

,sabbath-breakers were a class of       
transgressors peculiarly odious to him4 
,see1 in what terms of profound respect1
 the prophet ,isaiah speaks of the      
,sabbath3 and how high1 in the scale of 
duty1 he placed the due sanctification  
of it4 ,if thou turn away thy foot from 
the ,sabbath1 from doing thy pleasure on
 my holy day1 and call the ,sabbath a   
delight1 the holy of the ,lord1         
honourable1 and shall honour him1 not   
doing thine own ways1 nor finding thine 
own pleasure1 nor speaking thine own    
words3--,then shalt thou delight thyself
 in the ,lord1 and ,i will cause thee to
 ride upon the high places of the earth1
 and feed thee with the heritage of     
,jacob thy father2 for the mouth of the 
,lord hath spoken it4 ,do the prophets  
ever speak of mere ceremonial laws or   
observances in this manner8 ,i appeal to
 every person1 who knows any thing at   
all about the scriptures4 ,be pleased   
only to remark a moment4 ,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
 words1 that is1 converse about worldly 
subjects as on other days1 not to do    
their own ways4 ,it is spoken of as     
,god's day by way of eminence1 the holy 
of the ,lord and honourable4--,again2   
the man who keepeth the ,sabbath from   
polluting it1 is pronounced blessed4    
,blessed is the man that doeth this1 and
 the son of man that layeth hold on it3 
that keepeth the ,sabbath from polluting
 it4 ,isaiah speaking of ,gospel-days   
says that public worship is to be weekly
 attended upon--and on the ,sabbath1 as 
the appointed day4 ,and it shall come to
 pass from one new moon to another and  
from one ,sabbath to another1 shall all 
flesh come before me1 saith the ,lord4  
,this is a prophesy of ,gospel-days4    
,that it is so1 every one will be       
satisfied1 who reads it in its          
connexion4 ,and no words can more       
expressly declare that there shall be   
stated public worship under the         

,gospel-dispensation2 and that it is to 
be observed weekly--and upon the        
,sabbath1 as the appointed day4--,the   
people of ,god1 then1 under the ,jewish 
dispensation were to keep the ,sabbath1 
as a day of sacred rest1 holy unto the  
,lord4 ,when they neglected it they were
 frowned upon--when they strictly       
observed it1 they were smiled upon--it  
was kept during the whole of that       
dispensation1 till the introduction of  
christianity4--,it was kept from ,adam  
to ,moses1 and from ,moses to ,christ4  
,the great original reason for setting  
it apart for holy purposes1 in the      
beginning1 was to remember the ,creator 
and his works3 to have a set time to    
worship and serve him1 who is the author
 of all our mercies--and to cultivate a 
holy temper of heart1 and prepare for a 
holy happiness after death4 ,the        
superadded reasons for the people of    
,israel to keep a sabbath1 a weekly day 
of sacred rest1 were their deliverance  
from a cruel bondage1 by the miraculous 

interpositions of ,providence1 and the  
distinguishing kindnesses bestowed upon 
them--as a people separated to ,god from
 the rest of the world4 ,and remember   
that thou wast a servant in the land of 
,egypt1 and that the ,lord thy ,god     
brought thee out thence1 through a      
mighty hand1 and by a stretched out arm3
 therefore the ,lord thy ,god commanded 
thee to keep the ,sabbath day4 ,these   
are the particular reasons why the ,jews
 were to keep the ,sabbath day4--,the   
particular reasons why the ,jewish      
,sabbath was to be kept1 have long ago  
ceased1 even when that dispensation1    
under which the ,jews lived1 was        
abolished4 ,therefore the ,jewish       
,sabbath is done away4 ,but there are   
particular reasons why ,christians1     
under the ,gospel-dispensation1 should  
keep a weekly ,sabbath2 as well as why  
the ,jews1 under their dispensation1    
should keep a weekly ,sabbath4  #c;dly4 
,there is the same propriety that       
,christians1 under the ,gospel1 should  

keep a day of sacred rest1 weekly1 to   
remember the work of redemption1 as the 
,jews should1 to remember their         
deliverance from oppression and         
servitude in ,egypt2 and much greater1  
as the former is infinitely more        
important than the latter1 and as the   
one was only a type of the other4 ,the  
great reason of the original appointment
 of a seventh portion of time to be     
consecrated to religious use1 was to    
commemorate the work of ,creation4 ,that
 there was a ,sabbath appointed1 in the 
beginning1 none can deny1 who are       
capable of understanding the plainest   
words1 and are not resolved to pervert  
them2 and has also been satisfactorily  
evinced1 ,i trust1 in another part of   
this discourse4 ,to this primitive      
institution of the ,sabbath before the  
,,fall of man1 the best expositors      
suppose our ,lord refers1 when he says1 
,the ,sabbath was made for man1 and not 
man for the ,sabbath4--,we cannot       
forbear to remark1 here1 that1 in these 

words1 our ,saviour does not intimate1  
in the most distant manner1 the         
abolition of a seventh portion of time  
to be devoted to pious ends4 ,he        
expressly says the ,sabbath was made for
 man1 for his comfort and benefit--that 
he might have a rest4 ,if it ever were  
really for the good of man1 that there  
should be a weekly ,sabbath1 it is      
always for his good--as necessary at one
 time as another3 and under one         
dispensation as another4 ,jesus ,christ1
 our blessed ,redeemer1 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 ,sabbaths3--or that his people   
would be so holy1 as to be above keeping
 any time as holy4  ,besides1 it is     
altogether pertinent to argue1 as is    
always done by the friends of the       
,christian ,sabbath1 that there is such 
a day to be kept holy1 weekly1 to the   
end of the world1 from the greatness of 
the work of ,redemption4 ,if it were fit

 to keep a ,sabbath1 weekly to remember 
the work of ,creation1 it is more fit to
 keep one in memory of the work of      
,redemption4 ,christ1 as ,god1 made all 
things4 ,by the word of his ,almighty   
power he spoke the heavens and the earth
 into being4--,and he appointed a       
,sabbath to commemorate those works1    
which are great and marvellous4--,but   
his work of redemption is still more    
marvellous4 ,its dimensions cannot be   
measured4 ,we can only exclaim in devout
 admiration1 ,o the height1 the depth1  
the length1 and breadth of it4 ,all     
heavens admire and adore4 ,men may well 
stand in pleasing astonishment4 ,it is  
so great and wonderful as to be called a
 new ,creation4 ,and the perfect        
felicity procured for man by it1 is     
called new heavens and a new ,earth     
wherein dwelleth righteousness4 ,when   
,christ1 as ,creator1 rested from the   
work of the first ,creation1 he         
instituted the ,sabbath to commemorate  
it4 ,when he1 as ,redeemer1 rested from 

his work of redemption1 he instituted a 
day of rest to be kept by all his       
followers1 in memory of it4 ,this is the
 very argument of the ,apostle1 ,heb4   
iv4 #aj4 ,for he that entered into his  
rest1 he hath also rested from his own  
work3 as ,god did from his4 ,christ     
rested from his work1 when he arose from
 the dead1 which was on the first day of
 the week4 ,his humiliation was then    
finished1 and his exaltation begun4 ,the
 rest which remains for ,christ's       
followers is a sabbatism or keeping a   
,sabbath2 a ,gospel-,sabbath is then the
 emblem of the heavenly                 
,sabbath4--,god's people of old were to 
keep a ,sabbath in memory of the work of
 ,creation3 ,and ,christians are to keep
 a ,sabbath in memory of the work of    
,redemption4 ,christ1 then1 has a       
,sabbath in his dispensation4 ,for he is
 the ,lord of the ,sabbath4 ,but how    
could he be the ,lord of the ,sabbath1  
if there were none4 ,if1 then1 ,god's   
antient people of the ,jews1 were by an 

express command to keep the ,sabbath as 
a memorial of their deliverance from    
,egyptian bondage2 and if that          
deliverance were a type of our          
deliverance from sin1 by the work of    
redemption1 it will follow that         
,christians should keep a ,sabbath1     
weekly1 as a memorial of that           
work4--,this is a common argument in    
favour of the reality of a ,sabbath1    
under the ,gospel-dispensation1 to be   
kept to the end of the world2 but is as 
forcible as common4 ,the enemies of the 
,christian ,sabbath may cavil at it1 but
 can never1 by all their art and        
sophistry1 overthrow it4--,with it1 ,i  
close the present discourse4 ,only      
requesting the hearer1 to weigh all that
 hath been offered1 or that shall be1 in
 the next discourse1 in the balance of  
cool deliberate reflection and          
examination4 ,if the ,new-,testament    
hath no ,sabbath to be sanctified by the
 people of ,god1 too long have we       
already1 been attached to a human       

invention4 ,we must bid it vanish4      
,,discourse ,,xvi4  ----------  ,the    
first day of the week proved to be holy 
time1 and set apart by ,christ to be a  
weekly ,sabbath to the end of the world4
  ,,acts xx4 #g4  ,and upon the first   
day of the week1 when the disciples came
 together to break bread1 ,paul preached
 unto them1 ready to depart on the      
morrow1 and continued his speech until  
midnight4  ,i do not know that ,i can   
introduce this discourse1 more          
pertinently1 than in the words of a     
pious writer4--,let any man1 saith he1  
show me in the law of the ,sabbath1     
either weakness or unprofitableness1 and
 ,i yield and bid it vanish4 ,but it    
hath and will have1 as much strength and
 force as any law can have1 from the    
author1 the consent1 multitude1 custom  
and express approbation of all ages4    
,profit it hath too2 and that very      
great2 as hath been experienced by      
serious and well-disposed minds in every
 age of the world4 ,it is of importance 

therefore not only to the well being of 
a ,christian1 but even to the very being
 and keeping up of religion in the      
world4--,if ,i wished to know the state 
of religion among a people1 or in the   
heart of a good man1 one of my first    
questions would be1 what attention or   
regard is paid to the ,sabbath4 ,the    
profane denier or neglector of the      
,sabbath cannot have any real love to   
,religion4 ,if he imagine himself to be 
among the number of the friends of ,god 
and the ,saviour1 he must misjudge      
concerning himself1 and be in a great   
delusion4 ,a profanation and denial of  
the ,lord's day bespeak an unrenewed    
heart4--,it is hoped the audience will  
renew their attention1 while the subject
 before us is resumed4--,i proceed to   
state and dwell upon the arguments1 from
 scripture1 to prove that the first day 
of the week is holy time1 and set apart 
by ,christ to be a weekly ,sabbath1 unto
 the end of the world4  ,we have        
already1 in the former discourse1       

illustrated three arguments to establish
 this important point4  #astly4 ,the    
,sabbath was instituted when ,god had   
finished the work of ,creation1 and was 
observed in the world from ,adam to     
,moses3  #b;dly4 ,the people of ,israel 
were to observe and keep it holy unto   
the ,lord3  #c;dly4 ,if they were to    
keep the ,sabbath as a memorial unto    
,god1 of their deliverance from         
servitude in ,egypt1 then ,christians   
are to keep a ,sabbath as a memorial of 
the work of redemption1 of which        
deliverance from ,egyptian bondage was  
only a type4--,we proceed1 now1 to argue
 the institution of the ,christian      
,sabbath from what--  #dthly4 ,is said  
in prophecy1 of a ,sabbath to be        
observed in ,gospel-times4 ,the most    
remarkable passage to this purpose1 is  
the following1 ,the stone which the     
builders refused is become the head     
stone of the corner4 ,this is the       
,lord's doing1 it is marvellous in our  
eyes4 ,this is the day which the ,lord  

hath made2 we will rejoice and be glad  
in it4 ,these words1 all expositors     
antient and modern1 refer or apply to   
the day of our ,lord's resurrection4    
,when he arose from the dead1 and the   
tomb of ,joseph of ,arimathea resigned  
its charge1 he was declared to be the   
head-stone of the corner4 ,he was the   
stone1 which the builders refused4 ,what
 may convince all that these words are  
to be thus applied1 is that the         
,apostles thus apply them4 ,and while we
 interpret ,scripture1 as they do1 we   
are infallibly right4 ,our ,lord's      
resurrection from the dead was evincive 
of his power2 of the truth of his       
mission3--and it was on the first day of
 the week4--,this is expressly declared 
by the ,evangelists1 and was never      
denied4 ,and this is the ,,day which the
 ,lord made1 or constituted1 set apart  
for special uses1 which must be the     
meaning of the word here4 ,this is the  
day which the ,lord hath made2          
made1--how did he make this day1 the day

 of ,christ's resurrection8 ,all time is
 his4 ,the day is his2 the night        
also2--darkness and light are his4 ,if  
the first day of the week be the ,lord's
 day1 in no higher or different sense1  
how could it be said1 with any          
propriety1 this is the day the ,lord    
hath made8 ,the day of ,christ's        
resurrection is then the ,lord's day1 in
 some eminent1 or peculiar way2 is a day
 he hath made different from any1 and   
all other days4 ,we will rejoice and be 
glad in it4 ,the reason why ,god's      
people or ,church were to rejoice and be
 glad in it1 was that the ,lord had made
 it1 or appointed and instituted it4 ,it
 was to be religiously celebrated and   
observed4 ,here1 then1 we have a plain  
account1 in prophesy1 of a ,sabbath or  
day to be religiously observed by the   
people of ,god after ,christ's          
resurrection--and upon the ,,very       
,,day2--the first day of the week4 ,for 
he arose from the dead on that day4     
,this must have great influence to      

convince all1 who are willing to be     
convinced4--,can any shut their eyes    
upon the light1 which is exhibited to us
 from this passage8 ,isaiah1 at the very
 close of his prophesy1 says1 speaking  
of the ,gospel-dispensation2 ,and it    
shall come to pass from one ,sabbath to 
another shall all flesh come to worship 
before me saith the ,lord4 ,this        
certainly implies1 that in ,gospel-times
 there shall be a weekly ,sabbath1 as a 
stated season of worship for all        
nations1 who enjoy the ,gospel4--,again1
 the same prophet speaking of the       
,gospel-dispensation1 says1 blessed is  
the man that doeth this1 and the son of 
man that layeth hold on it2 that keepeth
 the ,sabbath from polluting4 ,this man 
is a blessed man4 ,he is happy in       
himself1 and shall be blessed of ,god4  
,the meaning of this prophesy of        
,gospel-times and blessings1 is this4   
,under the ,christian dispensation1     
there shall be a weekly ,sabbath to the 
end of the world2 and blessed is the    

person who duly observes it4--,it is    
impossible for us to deny the ,christian
 ,sabbath1 if we understand these       
prophecies of ,gospel-times and         
blessings1 in their plain and natural   
sense4----,it cannot be the meaning of  
these prophecies1 that the ,jewish      
,sabbath was to be kept1 because we have
 an express account of the abolition of 
the seventh-day ,sabbath4 ,all may be   
convinced that the seventh day ,sabbath 
is abrogated from ,rom4 xiv4 #e and     
#f--;compared with ,col4 ii4 #af1 #ag4  
,one man esteemeth one day above        
another1 another esteemeth every day    
alike4 ,let every man be fully persuaded
 in his own mind4 ,he that regardeth the
 day1 regardeth it unto the ,lord2 and  
he that regardeth not the day1 to the   
,lord he doth not regard it4 ,he that   
eateth1 eateth to the ,lord1 for he     
giveth ,god thanks1 and he that eateth  
not1 to the ,lord he eateth not1 and    
giveth ,god thanks4--,let no man judge  
you in meat or in drink1 or in respect  

of an holy day1 or of the new moon1 or  
of the ,sabbath days which are a shadow 
of good things to come1 but the body is 
,christ4 ,and ,gala4 iv4 #aj1 #aa4 ,ye  
observe days1 and months1 and times1 and
 years1 ,i am afraid of you1 lest ,i    
have bestowed upon you labour in vain4  
,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 dispensation4 ,their    
seventh-day ,sabbath1 their meats and   
drinks1 and laws about clean and unclean
 meats are all put together1 and        
declared to be shadows of good things to
 come4 ,we have the substance1 that of  
which they were the types or shadows4   
,we are not therefore to cleave to the  
shadows4 ,they cannot be binding on us4 
,we are no more obliged to keep the     
,jewish ,sabbath1 than any of their     
ceremonial laws and institutions4 ,the  
ceremonial laws and ordinances are      
expressly abolished1 and called         

rudiments of the world4 ,wherefore if ye
 be dead with ,christ from the rudiments
 of the world3 why as though living in  
the world are ye subject to ordinances4 
,touch not--taste not--handle not3 which
 all are to perish in the using1 after  
the commandments and doctrines of men8  
which things indeed have a show of      
wisdom in will worship and humility1 and
 neglecting the body1 not in any honour 
to the satisfying of the flesh4 ,the    
levitical laws or ,mosaic rites are     
stiled weak and beggarly ,elements1 and 
,christians are forbidden to observe    
them4 ,but now after that ye have known 
,god1 or rather are known of ,god1 how  
turn ye again to the weak and beggarly  
,elements1 whereunto ye desire again to 
be in bondage8 ,the whole ,jewish       
dispensation is done away4 ,it was but  
introductory to a more perfect system4  
,the ceremonial institutions are called 
carnal ordinances4 ,which stood1 says   
the ,apostle1 only in meats and drinks1 
and divers washings1 and carnal         

ordinances imposed on them until the    
time of reformation4 ,the ,apostle in   
all these passages1 has referenced only 
to the rites of the ceremonial law4 ,he 
tells us1 as plainly as words can       
express1 that the ,jewish dispensation1 
with all its rites and ordinances1 is   
abolished4 ,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     
away4 ,these were the weak and beggarly 
elements1 the rudiments of the world1   
the carnal ordinances1 of which the     
,apostle speaks4 ,and the passages of   
,scripture above cited have no          
reference1 not even the remotest1 to the
 ,gospel-dispensation1 to the ,christian
 ordinances1 or ,christian ,sabbath4    
,and to apply those passages to the     
,gospel institutions1 baptism1 the      
,lord's ,supper1 and the ,christian     
,sabbath1 is to pervert them1 in the    

grossest manner4 ,some1 ,i am sensible1 
cite these passages of holy ,writ to    
prove that no particular day1 under the 
,gospel1 is to be kept as holy time2 and
 no ordinances to be observed4 ,this    
however is a horrible perversion of     
them4 ,for the right way to understand  
,scripture is to attend to the connexion
 and subject-matter of the discourse4   
,and that ,st4 ,paul is only speaking of
 ,jewish days1 meats and ordinances1    
every one may be fully convinced1 who   
will take his ,bible and read them4     
,because we are released from           
obligations to observe the ,jewish      
,sabbath1 and ,jewish ordinances1 will  
it therefore follow that we have no     
,christian ,sabbath1 or                 
,gospel-ordinances8 ,certainly not4     
,such a conclusion can be deemed just by
 no man1 till he have resolved to       
pervert all ,scripture1 which militates 
against his own particular tenets4--,no 
person1 who is willing to receive his   
principles of religion from ,scripture1 

understood in its plain sense1 can      
believe that the ,apostle in ,rom4 xiv4 
#e1 #f rejects the ,christian           
,sabbath--when in the whole chapter1 he 
says not a single word about the        
,christian ,sabbath or ,christian       
ordinances4----,we proceed to observe-- 
#ethly4 ,that ,jesus ,christ himself    
distinguished1 by peculiar marks of     
honour1 the first day of the week--the  
day of his resurrection4 ,that he       
intended there should be a weekly       
,sabbath1 in his ,religion1 to be       
observed as holy time1 even as long as  
the world should stand1 is fairly       
inferred from his mentioning the        
,sabbath in the manner we find he did1  
in the following passages4 ,and he said 
unto them1 the son of man is ,lord also 
of the ,sabbath4--,but how could he be  
,lord of the ,sabbath1 if there were no 
,sabbath in his ,religion1 or under the 
,gospel-dispensation8 ,and he said unto 
them1 the ,sabbath was made for man1 and
 not man for the ,sabbath4 ,how absurd  

would it be to say1 the ,sabbath was    
made for man1 for his comfort1 rest1 and
 moral good1 or his benefit1 if there   
were to be no ,sabbath from that time to
 the end of the world1 or under the     
,christian dispensation8 ,speaking of   
the destruction of ,jerusalem1 and      
giving his followers the necessary      
warnings1 directions1 and instructions1 
our ,lord says1 ,but pray ye that your  
flight be not in the winter1 neither on 
the ,sabbath-day4 ,but if there were to 
be no ,sabbath-day under his            
dispensation1 his spiritual religion1   
how comes such a direction as this1 from
 the mouth of our ,lord8 the destruction
 of ,jerusalem was many years1 after his
 resurrection4 ,and he knew when it     
would be--how long it was to be after   
his religion had been instituted4 ,and  
he directs ,christians1 his disciples to
 pray that their flight might not be on 
the ,sabbath day4 ,did he mean the      
,jewish ,sabbath8 ,if he intended to    
have no ,sabbath in his spiritual       

religion1 why did he not say so8 ,why   
has he not intimated or given some hint 
that there was to be no ,sabbath under  
the ,gospel4 ,here was a fit opportunity
 for telling his disciples1 that there  
was to be no ,sabbath under the ,gospel4
 ,did he forget it8 ,it could not be the
 ,jewish ,sabbath1 for that was done    
away4  ,further1 none can deny but that 
he put marks of particular honour on the
 first day of the week1 the day of his  
resurrection4 ,why did he do this8 ,had 
he not a design or meaning in it8 ,with 
him1 as acting in the character of the  
only ,mediator between ,god and ,man1   
nothing was contingent or accidental4   
,he was pleased to appear1 from time to 
time1 to his ,apostles1 on the first day
 of the week4 ,john xx4 #ai4 ,then the  
same day at evening1 being the first day
 of the week1 when the doors were shut1 
where the disciples were assembled for  
fear of the ,jews1 came ,jesus and stood
 in the midst1 and saith unto them peace
 be unto you4 ,after seven days more had

 elapsed1 on the next first day of the  
week1 he appeared again unto his        
disciples3--he blessed them1 and        
comforted them2 verse #bf4 ,after eight 
days1 again1 his disciples were within1 
and ,thomas with them3 then came ,jesus1
 the doors being shut1 and stood in the 
midst of them1 and said peace be unto   
you4 ,this was the second time he set   
apart and honoured the first day of the 
week1 the day upon which he arose from  
the dead1 by meeting with his disciples1
 comforting and blessing them4 ,upon the
 first day of the week1 he poured out   
his spirit1 in such copious effusions1  
on his ,apostles1 at ,pentecost4 ,that  
,pentecost was the first day of the     
week1 is manifest from ,levit4 xxiii4   
#ae1 #af4 ,on this day1 all the         
disciples were of one accord in one     
place4 ,acts ii4 #a4 ,to be of one      
accord in one place is to be there by   
agreement4 ,they were not there by      
accident1 but by previous appointment4  
,the day of ,pentecost1 as the word     

signifies1 is fifty days after the      
,passover1 that is1 on the first day of 
the week4 ,they met to perform public   
worship1 and preached4 ,the holy ,ghost1
 in his miraculous powers1 was then     
given to the ,apostles1 which is called 
being baptized with the holy ghost and  
with fire4 ,moreover1 ,christ poured out
 his spirit1 in the gift of prophesy1   
most remarkably1 on his favorite        
disciple and ,apostle ,john1 on the     
first day of the week--the ,lord's day1 
,rev4 i4 #aj4 ,now if we allow that     
,christ had his design in thus          
honouring1 above all other days1 the    
first day of the week2 we shall be      
satisfied that he set it apart for      
religious purposes1 as holy time1 to be 
observed as a weekly ,sabbath1 in his   
dispensation1 to the end of the         
world4----,but1  #fthly4 ,what proves1  
beyond all doubt1 the institution of the
 first-day ,sabbath1 is that it was     
sanctified as a day of public worship1  
by the primitive ,churches1 under the   

order of the ,apostles4 ,they usually   
assembled1 on that day1 for the great   
purposes of public worship1 of          
celebrating the holy ,ordinance of the  
,supper1 of prayer1 of preaching1       
hearing the word1 and singing hymns of  
praise4 ,they came together1 on that    
day1 by the order of the ,apostles4 ,for
 no man can suppose that the ,apostles  
would administer the ,lord's ,supper1   
and preach to them1 and attend upon the 
other acts of public worship1 if they1  
that is1 the ,churches had presumed to  
meet1 without their order or direction4 
,besides1 no person of common sense1 can
 imagine all this was mere accident--or 
that the ,apostles were rash and heady  
in it--or did what they did1 without the
 mind and spirit of ,christ4 ,it was new
 times with them4 ,they were in a       
critical situation4 ,every word1 every  
action would be noticed4 ,enemies were  
on all sides4 ,they would not1          
therefore1 allowing them to have common 
prudence and discretion1 proceed one    

step1 without ,christ's order and       
direction1 without the mind of the holy 
,ghost4 ,and we are safe1 and only safe1
 when in our religious principles and   
practices1 we are built upon the        
foundation of the ,apostles and         
prophets1 ,jesus ,christ himself being  
the chief corner stone4 ,and upon the   
,,first ,,day ,,of ,,the ,,week1 when   
the disciples came together to break    
bread1 ,paul preached unto them4 ,here  
is our warrant for keeping the first-day
 ,sabbath4 ,here is a plain account of  
its institution presupposed1 and that   
the ,jewish ,sabbath was changed into   
the ,christian ,sabbath4--,who1 after   
this1 can deny the institution of a     
,christian ,sabbath8 ,who can1 in the   
face of plain scripture1 say that the   
,new-,testament knows no holy time--no  
,lord's day--,no ,sabbath8 ,we may as   
well reject any duty and all duty1 as to
 deny and disown the ,lord's            
day4--,again1 works of charity and      
mercy1 are peculiarly works proper to   

the ,sabbath4 ,and in all the ,apostolic
 ,churches1 the charitable contributions
 were to be made1 on the first day of   
the week1 in preference to any other    
day4 ,but why8 plainly1 because the     
,churches were then met together to     
attend public worship4 ,and they were to
 make their collections on that day by  
order of the ,apostles #a ,cor4 xvi4 #a1
 #b4 ,now concerning the collection for 
the ,saints1 as ,i have given order to  
the ,churches of ,galatia1 so do ye4    
,upon the first day of the week1 let    
every one of you lay by him in store1 as
 ,god hath prospered him1 that there be 
no gatherings when ,i come4 ,if then1 we
 say1 that all days are alike holy1 and 
that no one is to be honoured as holy1  
in a particular manner1 we resist the   
holy ,ghost4 ,christians were ordered by
 the ,apostles to keep as holy time1 the
 first day of the week4 ,they were      
,,commanded to meet together for public 
worship4 ,heb4 x4 #bd1 #be4 ,and let us 
consider one another to provoke unto    

love and good works2 not forsaking the  
assembling of ourselves together1 as the
 manner of some is1 but exhorting one   
another1 as so much the more as ye see  
the day approaching4 ,upon the first day
 of the week were they to assemble to   
worship ,god and honour the             
,redeemer--to pray--to preach1 and to   
hear the word4--,the first day of the   
week is then the ,christian ,sabbath1   
and to be sanctified as such1 to the end
 of the world4  #gthly4 ,another        
consideration of no small importance to 
prove that the first day of the week is 
holy time1 and was set apart by ,christ 
to be a weekly ,sabbath1 to the end of  
the world1 is that1 in the ,new         
,testament1 it is expressly called the  
,lord's day4 ,rev4 i4 #aj4 ,for ,i was  
in the spirit on the ,lord's day4 ,very 
frequently is the ,christian ,sabbath   
denominated the ,lord's day4 ,this is1  
indeed the ,new ,testament-name for the 
day4 ,with ,christians1 in the early    
ages of ,christianity1 it went by this  

name4 ,and so we now often call it4 ,if 
it be asked1 how do we know that the    
,lord's day means the first day of the  
week8 ,is not ,god the proprietor of all
 time8 ,is not every day equally his1   
and every day a ,sabbath8 ,nothing can  
be a greater departure from reason and  
common sense than to put such questions4
 ,it must be clear1 as the ,sun in the  
firmament1 that ,st4 ,john designed to  
inform us on what particular day he was 
favoured with those wonderful visions1  
which are contained in the ,apocalypse4 
,but admit that the ,lord's day meant   
any day indifferently1 one as much as   
another1 then his calling the day on    
which he received his visions1 the      
,lord's day1 gives us no information at 
all concerning the day4 ,it would be    
saying1 ,i received the visions1 on the 
day1 ,i did receive them4 ,the absurdity
 of this must be perceived by the       
weakest mental eye4 ,no man can be so   
blind1 as not to see how ridiculously   
silly it would have been for the beloved

 disciple to have talked in this manner4
 ,what is intended by the ,lord's day is
 exceedingly obvious4 ,we know perfectly
 well what is intended by it1 as well as
 we can know the import of any word1 in 
the ,new ,testament1 or in any antient  
language4 ,in the first ages of         
,christianity1 the whole ,church used   
this expression1 the ,lord's day1 to    
denote the first day of the week4 ,in   
all the writings from the ,apostolic    
times1 we find the phrase employed to   
signify the first day of the week4 ,i   
appeal to all the ,christian ,fathers up
 to the days of the ,apostles2 and to   
all men who have ever read any antient  
,church-history2--or any of the early   
writers in favour of ,christianity1 that
 this is the universal1 invariable      
meaning of the expression the ,lord's   
day4 ,the early writers in defence of   
,christianity1 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 days4 ,and the duties 

and exercises of public worship1 they   
call ,,lord',s ,,day ,,solemnities4 ,and
 the very word can import no less1 than 
the first day of the week was set apart 
by our ,lord1 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 world1 as it weekly     
returns1 as the ,christian ,sabbath--a  
day to be devoted wholly to ,god and    
religion1 and to be spent in the private
 and public exercises of ,religion1     
except so much of it1 as may be taken up
 in works of necessity and mercy4 ,we   
say the ,lord's ,supper1 to distinguish 
it from our common meals1 an ordinance  
by which his sufferings and death are   
commemorated4 ,we say the ,lord's       
prayer3 to denote by way of eminence one
 particular prayer--the prayer which he 
taught his disciples1 and which is an   
excellent model of prayer4 ,and to call 
every day the ,lord's day would be as   
great an absurdity1 and abuse of        
scripture1 and of words1 as to say that 

every meal of ours1 from day to day1 is 
the ,lord's ,supper3 and every prayer we
 offer to the throne of grace1 the      
,lord's prayer4 ,the ,sabbath is ,god's 
day by way of eminence2 and he has put  
his name upon the first day of the week 
to teach us how to spend it1 and what   
use is to be made of it3 that it is     
holy--that it is to be devoted to       
him--and that we may not do our own     
work1 or find our own pleasure in       
it4--,where1 then1 is the person that   
dares deny the christian ,sabbath8 ,that
 there is really therefore such a day1 a
 time set apart1 in which to perform    
public religious duties is very certain 
from the first day of the week1 being   
called the ,lord's day4  #hthly4 ,a     
further argument1 that there is really a
 ,christian ,sabbath1 is taken from     
those passages of scripture1 which      
represent the happiness of heaven as the
 constant keeping of a ,sabbath4 ,heaven
 is an eternal ,sabbath4 ,it is a state 
of perfect rest1 devotion1 bliss2 and   

holiness4 ,a rest which ,god hath       
prepared for his people4 ,it was        
customary among the ,jews to represent  
future happiness under the idea of a    
,sabbath1 and to expound many of those  
passages in their law1 where the        
,sabbath is mentioned as typifying or   
prefiguring the heavenly state4 ,the    
rest of the ,sabbath is an emblem of the
 rest of heaven4 ,the duties of it are  
to fit us for the employment of heaven4 
,the worship of it1 is to prepare us for
 the exalted services of the temple     
above1 where there will not be one cold 
heart--one false worshipper--one        
dissenting voice4 ,there remaineth      
therefore a rest for the people of ,god1
 a keeping of a ,sabbath4 ,but where    
would be the propriety of representing  
heavenly happiness1 as an eternal       
,sabbatism--an eternal rest1 if there   
were no ,sabbaths to be observed on     
earth by ,christians8 ,none can suppose 
that the joys of a blessed immortality  
would be represented by an old abrogated

 ,jewish rite4 ,but if there be no      
,sabbath under the ,gospel1 or day of   
sacred rest ,,weekly to be observed1    
they are so represented4 ,and to say    
that under the ,new-,testament every day
 is a ,sabbath1 is to assert not only   
what is very unreasonable1 but to       
confound language2 and to affirm what is
 altogether contradictory to the whole  
,new-,testament4  #ithly4 ,the last     
argument1 which will be urged to prove  
the reality of a ,christian ,sabbath1 is
 that the whole ,christian ,church1 with
 very few exceptions1 have kept the     
first day of the week1 as holy time4    
,however differing in other things2 and 
they have differed very widely on many  
important points1 still the different   
communions of ,god's people1 from age to
 age1 since the time of the ,apostles1  
have been intirely agreed in this1 that 
there is a weekly ,sabbath under the    
,gospel dispensation1 to be kept holy   
unto the ,lord1 and to be devoted to    
religious worship4 ,this must satisfy   

every candid mind which has no          
prejudice1 that the spiritual religion  
of ,jesus ,christ hath a holy ,sabbath1 
even were there no                      
old-,testament-,sabbath1 or were the    
fourth commandment expunged from the    
decalogue4 ,that the fourth commandment 
is of perpetual obligation1 and never   
was abolished has been the common       
belief2 and is founded on arguments1    
which can never be overthrown4 ,men may 
cavil at and object against them4 ,but  
it is one thing to cavil at1 and another
 fairly to answer an argument4 ,it is   
one of the ten commandments4 ,and we may
 as well take away any other of them1 or
 all of them1 as this4 ,it is of a moral
 nature4 ,and what is of a moral nature 
is of perpetual obligation4 ,it was1    
with the rest1 given by ,god himself    
from ,mount ,sinai amidst thunder and   
lightning1 fire and smoke4 ,moses1 in   
all his directions to the people of     
,israel1 speaks of it in terms of the   
highest respect1 as a branch of the     

moral law4--,the prophets1 all place it 
upon a level with other parts of the    
laws of virtue1 and duties of morality4 
,and it would be exceedingly improper to
 insert a merely ceremonial or temporary
 law1 in the list of precepts           
universally allowed to be moral--and of 
perpetual obligation1 and to speak of   
them all as ,,the ,,law--the ,,moral    
,,law of the ten commandments4 ,thus    
evident is it that the fourth           
commandment is not to be erased from the
 ten4 ,and the substance or essence of  
it1 which is1 that the seventh part of  
time is to be kept holy unto ,god1 hath 
been in all the ages of the ,christian  
,church strenuously maintained4 ,in all 
countries1 where the ,gospel hath been  
published1 we find from ecclesiastical  
history1 that all ,christians1 even from
 the times of the ,apostles1 a few      
excepted1 have observed the             
first-day-,sabbath4 ,that this is fact1 
may be adduced as proofs1 all the       
writings which speak of the doctrines   

and practices of the ,church1 of the    
first--second--and third centuries4     
,this will not be denied4 ,it is asked1 
then1 what reason can be assigned why1  
in the primitive purity of the          
,christian ,religion1 the first day of  
the week was observed as the ,christian 
,sabbath8 ,how could this be1 if it were
 not an order of the ,apostles--if      
,jesus ,christ instituted no ,sabbath8  
,for an ,,order of his ,apostles is     
equivalent to his own ,,express         
institution4 ,is it supposable that any 
ambitious and aspiring ,christians      
would1 in the times next to the         
,apostles1 set apart one day of the week
 as a ,sabbath8 ,would they venture upon
 such an usurpation8 ,and1 before       
,christianity was corrupted by designing
 men1 is it possible that the first day 
of the week should be universally kept  
as holy time1 had not the inspired      
,apostles set the example8 ,if there had
 been no ,apostolic practice and example
 in this case1 if the ,gospel knew      

nothing of such a day1 as we call the   
,christian ,sabbath1 the first observers
 of it were introducing an              
innovation--an important innovation4    
,and could the innovation universally be
 adopted8 ,and no one be found to object
 against it2 or to raise a cry against  
such a piece of will-worship2 no tongue1
 in the strains of pious eloquence to   
bear testimony against it--no pen be    
drawn to transmit to posterity a        
conscientious protest8 ,can any         
reasonable person believe this8 ,but it 
may be asked1 did not many innovations1 
and superstitious rites creep into the  
,christian system gradually1            
imperceptibly--and without opposition8  
,were not the abominations of the       
,romish ,church1 brought in in this     
manner8 ,and did not some of these      
infallible ,fathers1 in the papal chair1
 ordain the ,sabbath2 as they did       
innumerable feast1 and fast-days8       
,certainly not1 for the first day of the
 week was observed as a weekly ,sabbath1

 six hundred years1 before ,antichrist  
arose3 observed in all countries1 where 
the ,gospel was known3 among all        
denominations3 universally even in the  
age next to the ,apostles4 ,this cannot 
be said of any innovations which were   
ever made4--,we then come to this       
conclusion1 that the first day of the   
week has been observed1 as the          
,christian ,sabbath1 ever since the     
,,very ,,day in which ,christ arose from
 the dead--in all ages--in all          
countries--in all communions1 a few only
 excepted4 ,a mere handful of professing
 ,christians1 held to the seventh-day or
 ,jewish ,sabbath1 and from that        
singularity are called                  
seventh-day-baptists4 ,here and there   
one likewise in one place or another1   
have called in question the morality of 
the ,sabbath4--,can it be possible for  
any one to believe that the whole       
christian world1 even in the days of the
 ,apostles1 and in the purest times1    
during the long period of seventeen     

hundred years1 have been in so gross and
 abominable an ,error1 as keeping the   
first day of the week as holy time1 if  
the ,gospel be a stranger to any such   
institution1 as the ,christian          
,sabbath8--,when ,i use the terms       
,,gross ,,and ,,abominable ,,error1 ,i  
do not use too strong terms4 ,for a most
 gross and abominable ,error it is1     
indeed1 if there be no institution of   
the first day ,sabbath in the ,christian
 ,religion1 or what is tantamount to it4
 ,we are1 in this case1 guilty of       
will-worship--of superstition--of       
instituting in ,christ's kingdom a day  
for religious worship1 unknown to the   
,,author of our salvation4 ,vilely      
presumptuous should we be to do this4   
,did ,i believe that ,jesus ,christ had 
no ,sabbath day in his ,gospel1 ,i      
should shudder with horror to look back 
on the long period of seventeen hundred 
years1 and see almost the whole         
christian world1 in all countries1 of   
all communions1 and in the purest times 

in the ,apostle's days1 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 him1 his                   
sceptre4----,besides all this1 how often
 hath a gracious and merciful ,god1     
blessed the ,christian ,sabbath3 poured 
out1 in rich abundance1 his sanctifying 
spirit1 on his worshipping ,assemblies3 
comforted1 enlightened--instructed--and 
animated those1 who have conscientiously
 observed the ,sabbath8 ,but if it be   
not a day of his own appointment1 would 
it not be countenancing human inventions
 and innovations in ,religion1 so often 
to have displayed his power and grace on
 that day--so often to have blessed it  
for the consolation of his people1 and  
their edification8--,it hath indeed been
 one of the chief means of preserving   
,religion in the world to this day4  ,i 
have now finished the argument in favour
 of the institution of the ,christian   
,sabbath4 ,and that you1 my hearers1 may

 feel that conviction1 which it ought to
 produce1 and that justice may be done  
to it1 ,i will very concisely           
recapitulate what has been illustrated1 
and present it to you in one view4 ,the 
supreme ,being1 at the close of         
,creation1 in his infinite wisdom and   
goodness1 set apart for religious       
purposes1 a seventh portion of time4    
,and the day thus sanctified and        
blessed1 and which some suppose was the 
first day of the week1 but ,i conceive  
not upon sufficient grounds1 was most   
probably observed1 from ,adam to ,moses4
 ,the original institution of the       
,sabbath was renewed by ,moses1 ratified
 by the fourth commandment1 and observed
 most strictly by the antient ,church of
 ,god from ,moses to ,christ4 ,a greater
 obligation lies upon ,christians to    
keep a weekly ,sabbath in memory of the 
work of ,redemption1 than on the        
,israelites to keep one in memory of    
their deliverance from slavery and      
oppression in ,egypt4 ,we are expressly 

told1 in prophesy1 that a ,sabbath was  
to be observed in ,gospel times4 ,the   
,jewish ,sabbath was abolished1 or the  
seventh day ,sabbath was changed into   
the ,christian or first day ,sabbath4   
,jesus ,christ distinguished1 with      
peculiar marks of honor1 the first day  
of the week1 the day of his             
resurrection4--,the first day of the    
week was sanctified1 as a day of public 
worship1 by the primitive ,churches     
under the order of the ,apostles4--,the 
first day of the week is expressly      
called1 in the ,new-,testament1 the     
,lord's day1 the common appellation of  
the ,christian ,sabbath4 ,the happiness 
of heaven is represented1 as the        
constant keeping of a ,sabbath4--,the   
law of the ,sabbath1 is a moral law1 and
 as such perpetually binding4 ,the whole
 ,christian ,church1 from the days of   
the ,apostles1 have1 a few only         
excepted1 kept the first day of the week
 as holy time4 ,god hath1 from age to   
age1 blessed the ,sabbath1 or first day 

of the week1 by the communications of   
his grace and spirit on that day4 ,no   
men or body of men could appoint a day  
for public worship1 without usurping in 
,christ's kingdom1 to be weekly observed
 as a ,sabbath4--,no human appointments 
or inventions are admissible in the     
,christian dispensation--and the        
,christian ,sabbath has been one of the 
principal means of preserving1 in the   
world1 to this day our holy             
religion4--,these are the reasons why   
all ,christians are to observe1 as holy 
time1 the first day of the week4 ,these 
reasons appear to me abundantly         
sufficient to justify us in the         
religious observation of the ,christian 
,sabbath1 as it is usually called1 and  
have done so to thousands of pious      
,christians and ,ministers much wiser   
and better than myself1 even to almost  
the ,,whole ,,christian ,,world4 ,that  
man who denies what1 all the wise and   
good1 great and learned--all ,christians
 in all ages1 deem sacred1 and fully    

contained in the holy scriptures1 had   
need to look well to his arguments4 ,he 
ought1 in all modesty and diffidence1 to
 ask himself1 who--and what am ,i1 that 
,i should rise up against1 and condemn  
the ,,whole ,,christian ,,world1 a few  
only excepted8  ,perhaps it may not be  
improper here1 to pay a moment's        
attention to a question which has been  
sometimes asked1 as an objection to the 
,christian ,sabbath3 it is this1 why    
have we not an express and formal       
account of the abolition of the         
seventh-day or ,jewish ,sabbath1 and the
 institution of the ,christian or first 
day ,sabbath in the room of it8 ,in a   
point of such acknowledged importance1  
would it not be reasonable to expect    
some very express and minute            
instruction8 ,it would be sufficient to 
reply1 who are we1 that we should       
undertake to say how minutely or        
expressly a point should be revealed2 or
 that we should dictate to infinite     
,wisdom what kind of information to give

 us8 ,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 ,sabbath4 ,every thing in the
 ,gospel dispensation is gradually      
opened4 ,consideration is had to the    
weaknesses and prejudices of the ,jews4 
,christ1 with admirable wisdom1 adapted 
his instructions to the minds of his    
hearers3 opening one thing after        
another1 in a happy succession1 as they 
could bear it1 or comprehend him4 ,so   
did his ,apostles4 ,and they followed a 
perfect example4 ,it is sufficient1     
entirely so1 if1 in the end1 we have    
,,complete and ,,full instruction4 ,and 
that we have on the subject before us1  
,i trust is clearly proved by the       
foregoing reasoning4  ,having finished  
what ,i intended on this important      
subject1 ,i shall make the application1 
in the words of a late amiable          
writer--,if1 says he1 addressing himself
 to people on their abuse of the        

,sabbath1 you will proceed in profaning 
it1 give me leave to say you will be    
more inexcusable than ever4 ,you are    
answerable to ,god for your contempt of 
his institutions1 and all the injury you
 hereby do1 to your own souls1 to the   
souls of others1 and to the credit and  
interest of ,religion4 ,may ,i not hope1
 some of you are resolved1 never more to
 abuse or mis-spend sacred time8 that   
you and your houses will more carefully 
sanctify the ,sabbath1 and more steadily
 serve the ,lord8 ,give me leave to add 
one general remark on the whole subject 
of ,sabbath-,sanctification4 ,in order  
to judge of the character of my         
acquaintance1 and their real state      
towards ,god1 ,i have always observed   
and enquired1 how they kept the         
,sabbath4 ,i look upon the religious    
observation of it1 as a good proof of   
their piety2 and a neglect of it1 as a  
melancholy proof1 that they are         
insincere in heart1 whatever they may   
profess2 and by taking in the whole of  

their conduct1 as far as it hath come to
 my knowledge1 ,i think ,i have not been
 deceived in my sentiments concerning   
them4 ,those that have most strictly    
observed the ,sabbath1 have been in     
other respects1 the best ,christians3   
those that have been careless herein1   
have shown by other instances in their  
behaviour1 that they have not had the   
root of the matter in them4 ,so that    
upon the whole1 ,i must be of the same  
mind1 with that pious ,divine1 ,mr4     
,bolton1 it is a thousand to one that a 
strict observer of the ,lord's day is   
sincere towards ,god2 and as great odds 
that a ,sabbath-breaker1 however he may 
deceive himself1 is a hypocrite4--,i    
conclude this discourse and subject with
 the words of ,nehemiah1 after he had   
described his zealous attempts to       
promote the sanctification of the       
,sabbath1 ,remember me1 ,o my ,god1     
concerning this also1 and spare me      
according to the greatness of thy mercy4
 ,,amen4    ,,discourse ,,xvii4         

----------  ,the ,parable of the ,tares4
  ,,matthew xiii4 #bd-ca4  ,another     
,parable put he forth unto them1 saying1
 the kingdom of heaven is likened unto a
 man which sowed good seed in his field1
 but while men slept1 his enemy came and
 sowed tares among the wheat1 and went  
his way4 ,but when the blade was sprung 
up and brought forth fruit1 then        
appeared the ,tares also4 ,so the       
,servants of the householder1 came and  
said unto him1 sir1 didst thou not sow  
good seed in thy field1 from whence then
 hath it ,tares8 ,and he said unto them 
an enemy hath done this4 ,the servants  
said unto him1 wilt thou then we go and 
gather them up8 ,but he said1 nay2 lest 
while ye gather up the tares1 ye root up
 also the wheat with them4 ,let both    
grow together until the harvest3 and in 
the time of the harvest1 ,i will say to 
the reapers2 gather ye together first   
the ,tares1 and bind them in bundles to 
burn them1 but gather the wheat into my 
barn4  ,there was something1 in the     

manner in which our blessed ,saviour    
taught his hearers1 peculiarly pleasing 
and inimitably beautiful4 ,being the    
great prophet in his church1 he reveals 
unto us the will of ,god for our        
,salvation1 not only in a clear1 but in 
the fittest manner4 ,he spake as never  
man did1 not only as the ,religion which
 he preached was more heavenly and      
divine1 than the world was ever before  
made acquainted with1 but as the power  
and force with which he spake exceeded  
all that is human4 ,and it came to pass 
when ,jesus had ended these sayings1 the
 people were astonished at his doctrine4
 ,for he taught them as one having      
authority1 and not as the scribes4 ,his 
address was no doubt the perfection of  
propriety4 ,his words were not          
calculated by any splendor to create    
surprise1 but1 being well chosen and    
plain1 were adapted to carry conviction 
to the conscience1 and to move the      
heart4 ,he had1 as is very apparent and 
is generally remarked1 an admirable     

talent at moralizing and spiritualizing 
upon incidents and objects around him4  
,and he did it1 not with the formal airs
 of affectation1 or appearing to invite 
others to take notice of his superiour  
sanctity--or to come and see how good he
 was4 ,it was perfectly easy for him to 
converse on divine subjects4 ,whenever a
 fit opportunity or occasion offered to 
diffuse religious instruction1 he failed
 not to embrace it4 ,and when he        
undertook to illustrate any divine truth
 or doctrine1 he seemed to be at home1  
and in his element--about his proper    
work and business4 ,he showed that he   
was a teacher come from ,god by the     
heavenly truths which he delivered1 as  
well as miracles which he wrought4 ,he  
opened the nature of his kingdom1 and of
 the ,gospel by natural and easy        
similitudes4 ,his ,parables are well    
chosen and happily expressed4 ,they will
 indeed bear the closest and most       
critical examination4 ,they have been   
admired by the best judges1 and will be 

admired as long as there shall be       
genius1 learning1 or taste in the world4
  ,the greatest scholars have been the  
most pleased4 ,and1 the fact is1 the    
,religion which he taught would be      
worthy of the attention of all1 were it 
considered in no other view than as a   
friend to peace1 literature1 and civil  
happiness4 ,for it can never long       
consist with barbarism and general      
ignorance among a people4 ,ignorance is 
so far from being the parent of         
,christian devotion1 that when very     
great1 it totally destroys it4 ,the     
bitter and implacable foes1 therefore1  
of the ,christian ,religion1 who with   
its utter extirpation from the earth1   
and exert themselves mightily to        
accomplish their wish by impious scoffs 
and low raillery1 will never be able to 
succeed1 till they have banished        
learning4 ,there may be superstition1   
where science is gone1 but no true      
,religion4 ,and the more ignorant and   
uninformed a people1 there will         

superstition reign in horrors           
proportionally greater4  ,the ,chapter1 
out of which our text is taken1 is full 
of the most judicious and instructive   
,parables or similitudes4--,there is no 
other ,chapter in the ,new ,testament1  
so filled up with them2 this being      
altogether composed of them4 ,it        
contains eight in number--that of the   
,sower and his seed1 which our ,lord    
himself at the desire of his disciples  
expounds2--that of the ,tares1 which he 
likewise explains2--that of the grain of
 mustard seed2--that of the leaven put  
into meal2--that of the treasure hid in 
the field2--that of the merchant-man    
seeking goodly pearls2--and that of the 
net which was cast into the ,sea1 and   
gathered of every kind4----,our ,saviour
 retiring from the house in which he    
was1 went to the side of the ,sea of    
,tiberias1 which lay near his own       
,country4 ,great multitudes were        
collected about him to hear his doctrine
 and learn his character4 ,they pressed 

so near him1 that he thought it most    
convenient to enter into a ship1 which  
lay there1 that he might be in better   
circumstances to address the mixed      
multitude1 which stood on the shore1 and
 who were all attention to every word   
which he spake to them4 ,he1 as a wise  
instructor1 adapted his discourse to    
their several capacities and            
employments4 ,some of them1 probably1   
were husbandmen1 others merchants1 and  
others fishermen4 ,he taught them1      
heavenly doctrines1 by taking ,parables 
from their respective occupations1 or   
from those things1 with which they could
 not be but most intimately and         
familiarly acquainted4----,parables are 
representations or similitudes taken    
from objects of sense1 which are plain  
and obvious1 to illustrate and impress  
upon the mind1 things spiritual and     
divine4 ,and commonly there is one      
leading idea1 which the speaker or      
writer has in view1 to explain and      
enforce4 ,the circumstances in the      

,parable are to be accommodated to this 
one or principal thought4 ,if we could  
rightly understand our ,lord's          
,parables1 we must not lose sight of the
 remark now made4 ,infinite mischief has
 been done to religion by compelling    
every small or minute circumstance of a 
parable to speak forth a distinct idea1 
or doctrine4----  ,in the subsequent    
discourse1 my intention is to expound   
the ,parable of the tares1 or to make   
some observations upon it1 of a         
practical nature1 and such as1 it is    
apprehended1 are just4  ,the word ,tares
 signifies any noxious and hurtful weeds
 or plants1 which spring up among1 or   
mingle with the rich and precious grain1
 and not any one particular or distinct 
weed1 or poisonous plant to the         
exclusion of all others4 ,all know how  
detrimental to the ,crop such weeds or  
poisonous plants are4 ,they take away   
nourishment from the precious grain1 and
 render it less vigorous while it grows4
 ,they diminish the harvest in          

proportion to their number and strength4
 ,accordingly they are a nuisance in the
 field1 grieve the heart1 and in the    
same measure as they prevail1 cut off   
the hopes of the husbandman4 ,and the   
more fertile the soil1 the more         
luxuriant will be their growth4 ,they   
make the labour1 which hath been        
bestowed upon the field1 of none effect4
 ,and it is always with deep regret1    
that man beholds lost labour1 or        
unsucceeded exertions4  ,in the ,parable
 of the ,tares now before us1 we have   
several truths of very great importance 
to us both as individuals1 and as       
collected into a ,church-,state1 as     
minister and people1 speaker and        
hearer4----  ,in the first place1 in the
 kingdom of heaven1 in this ,parable1 is
 the ,gospel preached1 or the           
dispensation of the doctrines of        
,religion4--,the state of things under  
the ,gospel is very often1 in the stile 
of our ,lord1 called his kingdom1 or the
 kingdom of heaven1 it is presumed no   

arguments will be needful to prove that 
the kingdom of heaven here means the    
,state of things under the              
,gospel-dispensation4 ,this1 it is well 
known1 is the common meaning of the     
expression4 ,in the primitive ,apostolic
 times ,christianity had two names of   
nearly the same import1 the kingdom of  
,god--and the kingdom of heaven4 ,these 
two phrases were brought into common use
 by ,john the ,baptist1 who came to     
introduce the ,messiah1 under the       
signature1 of the voice of one crying in
 the wilderness1 prepare ye the way of  
the ,lord4--,in those days came ,john   
the ,baptist preaching in the wilderness
 of ,judea1 and saying1 repent ye1 for  
the kingdom of heaven is at hand4 ,he   
took the phrase from the following      
passage in the prophesy of ,daniel4 ,and
 in the days of these kings shall the   
,god of heaven set up a kingdom1 which  
shall never be destroyed3 and the       
kingdom shall not be left to other      
people1 but it shall break in pieces1   

and consume all these kingdoms1 and it  
shall stand forever4 ,there is an       
obvious propriety in calling the ,state 
of things under the ,gospel-dispensation
 the kingdom of ,god4 ,it is from him as
 the original source4 ,it aims at his   
glory ultimately in all its parts4 ,when
 finished1 it will be given up to him1  
and ,,he will be all and in all4 ,he1   
from all ,eternity by his unsearchable  
wisdom1 devised the illustrious plan of 
salvation which it contains4 ,he from   
motives of overflowing goodness reveals 
it4 ,he by his power will make it       
successful4 ,his son1 the ,messiah1 is  
the prime ,minister in it4 ,his spirit  
sanctifies1 and gathers subjects into   
it4--,inward ,religion is also happily  
described by the name of the kingdom of 
,god4 ,it is ,god's kingdom in the soul3
 is heavenly in its nature3 is heavenly 
in its tendency--and will issue in all  
the riches of heavenly glory4 ,it comes 
down from ,god1 in a very important     
sense1 for it is the wisdom that is from

 above2 and is therefore a divine       
principle1 and when completed1 it will  
terminate in ,god1 in the enjoyment and 
beatific vision of him1 who is the sum  
of all existence and blessedness4  ,the 
sower of the seed is our ,lord himself1 
and those1 who are in all the ages of   
his ,religion or ,gospel kingdom1       
commissioned and employed by him4 ,the  
seed sowed is the word of the kingdom4  
,during our ,saviour's personal         
,ministry1 he was assiduous and active  
in his divine work1 patient and         
persevering under all discouragements   
and want of success4 ,herein he was a   
perfect pattern to all the servants of  
his household1 who are called to        
minister in holy things1 or to sow the  
seed of the word4 ,that he has          
ministering servants1 and that it is his
 will there should be1 to sow the seed  
of the word1 and to dispense holy       
ordinances1 is as plain as any one      
principle of his ,religion1 and cannot  
be disputed by any1 if they would be    

self-consistent1 who seriously believe  
in divine ,revelation4 ,while our ,lord 
was performing his own personal         
,ministry1 he met with great and unjust 
opposition4 ,he was reviled and abused  
by those1 whom he came to save1 whose   
good he sought with attentive care1 and 
to whom he displayed all the sweetness  
of a tender and benevolent mind4 ,very  
often1 indeed1 he saw the seed sowed    
without the desired fruit1 and all his  
exertions to render man happy1 repaid   
with cruel ingratitude4 ,but he went on 
with his work1 as a divine ,teacher1    
with a fortitude1 which we cannot help  
admiring1 and which ought to be         
continually in our eye1 as an object of 
imitation4--,he that soweth the good    
seed is the son of man4  ,in the next   
place1 another observation upon the     
,parable of the ,tares1 is that we can  
have no ,,pure ,,church on ,earth4 ,it  
is not necessary for a ,church1 in order
 to be the true ,church of ,christ1 to  
be pure4 ,if so1 we could never have a  

true ,church1 for there never was a pure
 one yet1 nor ever will be1 as long as  
man is imperfect and unable to lift up  
the veil1 and see what is in the heart1 
infallibly4 ,there will always be ,tares
 among the wheat1 false among true      
professors--the hypocritical among the  
sincere1 the vile with the precious4    
,the field where the seed is sowed is   
the world3 the good seed are the        
,children of the kingdom1 but the ,tares
 are then ,children of the wicked one4  
,by a pure ,church is meant a collection
 of real ,saints without one hypocrite1 
or false-hearted professor4 ,the        
invisible ,church which ,christ1 at the 
last day1 will present in triumph to his
 ,father1 will be pure or spotless1 in  
the highest sense2 there will be no     
hypocrites in it1 or any remains of sin4
 ,speaking of this true invisible       
,church1 says the ,apostle1 that he     
might sanctify and cleanse it1 with the 
washing of water by the word1 that he   
might present it1 unto himself a        

glorious ,church1 not having spot or    
wrinkle1 or any such thing2 but that it 
should be holy and without blemish4     
,nothing unclean or impure can be       
admitted into the ,new-,jerusalem or    
,church of the first born1 whose names  
are written in the ,lamb's book of life4
 ,and there shall in no wise enter into 
it any thing that defileth1 neither     
whatsoever worketh abomination1 or      
maketh a lie3 but they which are written
 in the ,lamb's book of life4 ,an       
unanswerable proof against the notion of
 a pure ,church1 is that none can know  
the heart4 ,it is deceitful above all   
things and desperately wicked1 who can  
know it8 ,it is one of the prerogatives 
of the omniscient ,god to look into the 
hidden mysteries of the heart4 ,before  
him all things are open4 ,the darkness  
and the light are both alike with him4  
,his eye pervades the whole immensity of
 space4 ,it can penetrate the thickest  
veil of hypocrisy4 ,no fair disguises   
can screen us from his all-seeing view4 

,all the ways of a man are right in his 
own eyes1 but the ,lord weigheth the    
spirits4 ,he searches the heart1 and    
tries the reins of the ,children of men4
 ,before we can have a pure ,church1 we 
must not only know our own hearts1 so as
 never to be deceived or mistaken about 
them2 but we must likewise know the     
hearts of others4 ,but the ,psalmist    
exclaims1 who can know his errors1      
cleanse thou me from secret faults4 ,and
 he prefers to his ,maker the following 
petition3 ,search1 me ,o ,god1 and know 
my heart3 try me1 and know my thoughts4 
,and see if there be any wicked way in  
me1 and lead me in the way everlasting4 
,in order to have a pure ,church1 those 
who admit persons to ,church order and  
privileges1 must have the power of      
discerning spirits1 or they cannot shut 
the door against hypocrites and         
deceivers4 ,but this power none have4   
,it was peculiar to the ,apostles1 and  
to them only upon some special          
occasions4 ,for ,peter when he baptized 

,simon the ,sorcerer1 believed him to be
 sincere4 ,he knew not the baseness and 
perfidy of his heart4 ,none of the      
,apostolic ,churches were pure in the   
sense now under consideration1 designing
 and hollow-hearted men there always    
will be1 among the sincere1 as a trial  
of their graces--of their faith1        
patience1 and meekness4 ,there was a    
,judas among the ,apostles4 ,one traitor
 was found even in our ,lord's own      
select family4 ,he professed no doubt1  
as much zeal and love to his ,master1 as
 the rest of the disciples4 ,his other  
fellow disciples1 who were with him all 
the time1 never once suspected his      
sincerity4 ,so artfully did he assume   
the appearance of a friend to the cause1
 in which they were all embarked4 ,but  
yet he was all the while insincere4 ,he 
became an ,apostate from the truth1 and 
betrayed his ,master with the token of  
friendship4 ,his name is odious4 ,and   
has come down to us1 loaded with infamy4
 ,and it will still descend as an       

epithet of the most finished treachery4 
,how unreasonable then to look for      
perfection in any1 or a pure ,church6   
,untold mischief has been done to       
,religion by the pretenders to a pure   
,church4 ,they usually divide and break 
up the peace of ,churches4              
,censoriousness occupies the place of   
,charity4 ,meekness1 humility1          
condescension1 and brotherly love fall  
before a mad and intemperate zeal1      
self-confidence1 ignorance1 and high    
pretensions to superior sanctity4       
,though no pure ,church is to be seen on
 earth1 and the idea of it1 be a vain   
and delusive one1 yet all the real      
friends of the ,gospel ought to strive  
to have the greatest purity in          
doctrines--in worship--in discipline1 in
 ordinances1 and conduct4 ,that ,church 
is the purest1 which is the most        
scriptural in its doctrines1 ordinances 
and worship1 discipline1 and manners4   
,churches should take the greatest care 
to be built upon the only foundation1   

the order and faith of the ,gospel1     
rejecting all human inventions and      
traditions1 having the word of ,god for 
their only rule of faith and practice4  
,how happy would it be1 if we have no   
,tares to defile and dishonour the cause
 of ,god1 and to injure the precious    
grain6 ,they often spring up1 where good
 seed had been sown and where least     
expected4 ,every thing on earth is      
changing4 ,misfortunes and evils arise  
from quarters1 where comfort and        
happiness were most looked for4 ,while  
we deplore the mutability of all human  
things1 we may learn the most useful    
lessons2 and one of the most useful is  
the folly of trusting our own hearts1 or
 the stability of others4 ,tares are    
sowed in the field4 ,in the parable of  
the sower1 the seed means the doctrines 
of the ,gospel4 ,in the ,parable of the 
,tares1 the seed sown seems to mean     
pious and upright members of the        
,gospel-kingdom2 or secondly1 truth1 as 
truth is instrumental in saving and     

enlightening the soul4 ,the ,tares1 mean
 then1 not hypocrites only1 but errors1 
heresies1 and divisions among the       
professing people of ,god4 ,one of the  
clearest proofs of human depravity is   
the proneness of man to wander into the 
wilderness of error and delusion4       
,though conscience and reason be on the 
side of what is right and just in       
doctrine and practice1 yet the corrupt  
passions or evil dispositions of the    
heart lead to all that is wrong4 ,the   
good man drops tears of grief over      
abounding errors and immoralities--the  
want of union1 of charity--of peace in  
the ,church of ,god4 ,we do not see eye 
to eye4 ,before there will be a full    
uniformity of opinions on the doctrines 
of ,religion1 we must wait till the     
openings of celestial day1 when that    
which is in part shall be done away1 and
 that which is perfect is come4 ,but it 
is exceedingly comfortable to think1    
however many tares there are in the     
,church here below1 there will be none  

in the ,church above in heaven4 ,no     
enemy will gain entrance there1 to sow  
them4 ,in the ,church triumphant will be
 no tares1 or errors1 or evils4 ,in its 
harmony there will be no interruption4  
,in its doctrines1 no dissent4 ,in its  
worship no coldness4 ,and in its peace  
no end4 ,but here in the ,church        
militant1 there will be hatred1         
variance1 strife1 hypocrisy1 and errors4
 ,tares will infest the field4 ,and it  
is worthy of particular notice1 they are
 always sowed by an enemy1 open or      
concealed4 ,but while men slept1 his    
enemy came and sowed ,tares among the   
wheat1 and went his way4 ,the enemy that
 sowed them1 says our ,saviour1 is the  
,devil3 ,he does it by his agents4 ,in  
the original it is an envious man3 one  
who hates ,religion2 and the order and  
peace1 purity and harmony of the        
,church2 one who hates ,christ and his  
ordinances and doctrines1 and wishes to 
make mischief and spread confusion4 ,the
 enemy comes into the field and is      

active and zealous to sow ,tares1 what  
may corrupt and poison1 the grain1 or   
hurt the harvest4 ,the enemy is sly and 
concealed in doing his mischief--he came
 in the night1 while men slept1 sowed   
his ,tares1 and went away4 ,the servants
 are astonished when1 in process of     
time1 they discover the evil4 ,but when 
the blade sprung up1 and brought forth  
fruit1 then appeared the ,tares also4   
,in nature's soil evil seed soon springs
 up4 ,and so it does when sown in the   
garden of the ,lord4--,false doctrines  
or errors soon spread1 being agreeable  
to the vicious inclinations of the      
heart4--,often what is most pleasing and
 promising at first turns out1 to our   
great mortification1 far otherwise4     
,when we hoped for a plentiful harvest1 
and the ground was highly cultivated1   
tares appeared also4 ,this teaches us to
 rest our hope in him1 who changes not2 
and whose favour is life4 ,how artful is
 the enemy of our souls1 and of the     
peace and welfare of the                

,gospel-kingdom6 ,he is full of         
devices--of subtle devices4 ,and his    
instruments and agent to carry on his   
designs1 are usually chosen with skill4 
,in the third place1 ,we notice in this 
parable of the ,tares1 the great        
tenderness and care of the ,householder 
for the precious grain4 ,a rash proposal
 was made by his servants to go and     
gather up the ,tares4 ,they were honest 
in this proposal1 and doubtless viewed  
it best to root out the ,tares          
immediately4 ,but though the proposal   
were well meant1 yet it was mis-timed4  
,we admire the honesty and faithfulness 
of the servants4 ,but they could not    
perform what they were willing to       
undertake4 ,it is impossible to keep    
hypocrites1 false professors1 pretended 
friends1 errors and heresies--delusions 
and false religions1 visions and        
impulses from mingling with the         
,children of the kingdom1 or to prevent 
the tares from being among the wheat4   
,so the servants of the householder came

 and said unto him1 ,sir1 didst thou not
 sow good seed in thy field1 from whence
 hath it ,tares8 ,he said unto them an  
enemy hath done this4 ,the servants said
 unto him1 wilt thou1 then1 that we go  
and gather them up8 ,but he said1 nay2  
lest while ye gather up the tares1 ye   
root up also the wheat with them4 ,thus 
wonderful is the tenderness of ,christ  
for the pious and upright4 ,he dearly   
values his friends and the truth4 ,he   
will preserve and bless them1 and in due
 time own it4 ,he always had his ,church
 in the world1 and always will have4    
,the gates of hell shall not prevail    
against it--,no antient or modern heresy
 or superstition shall destroy it4 ,they
 may injure it4 ,they may exceedingly   
distress and persecute it4 ,but no      
weapon formed against ,zion however much
 at present it may1 shall eventually    
prosper4 ,there is no enchantment       
against ,israel1 or divination against  
,jacob4 ,error may come in like a       
flood--the love of many may wax cold1   

and infidelity may diffuse1 far and     
wide1 its poison4--,but the cause of    
,god will live and remain1 in spite of  
all persecution or opposition from      
,earth or hell4 ,the wheat must not be  
rooted up4 ,jesus ,christ will protect  
and defend his true ,church1 in the     
darkest times4 ,if tares be sown while  
men sleep1 they shall not be permitted  
to destroy the valuable grain4 ,while   
,ministers1 while ,magistrates1 while   
,parents1 says one1 sleep1 the enemy    
sows tares4  ,in the fourth place1      
another observation which ,i shall make 
upon the ,parable before us1 is that a  
period of separation between the tares  
and the wheat is fixed by our ,lord4    
,here he gives to all his people1 in all
 ages and places1 most needful and      
excellent instruction and counsel1 in   
their ,church state4 ,a rule is here    
laid before them of prudence1 meekness1 
and wisdom4 ,no rash expedients have his
 countenance4 ,no undue severity is     
admissible by him4 ,as he was all       

meekness and benevolence himself1 so he 
presses1 with all the weight of his     
authority and ardour of persuasion1 the 
same temper upon all his disciples4     
,they are to be meek and lowly in heart 
as he was4 ,judge not1 says he1 that ye 
be not judged4--,be more ready to take  
the beam out of your own eye1 than the  
mote out of your neighbour's eye4 ,let a
 bitter censorious spirit never be      
exercised4 ,condescension1 forbearance1 
humility and meekness are the temper of 
the ,gospel4 ,but we are not to be      
indifferent about truth1 and duty4 ,we  
are to hold fast the form of sound      
words1 the ,apostles' doctrines2--and to
 contend earnestly for the faith once   
delivered to the ,saints3--to be firm   
and courageous in our ,lord's work4 ,but
 we are not to go and gather up the     
tares to the danger of the wheat--both  
must stand till the harvest4 ,a day is  
appointed1 in which exact justice shall 
be distributed1 and a perfect           
discrimination will be made of          

characters and principles4 ,the day is  
that of the harvest4 ,and the harvest is
 the end of the world4 ,let both grow   
together until the harvest4 ,and in the 
time of the harvest ,i will say to the  
reapers1 gather ye together first the   
tares1 and bind them in bundles to burn 
them1 but gather the wheat into my barn4
 ,the harvest is the end of the world3  
the reapers are the angels4 ,as         
therefore the tares are gathered and    
burnt in the fire3 so shall it be in the
 end of the world4 ,the son of man shall
 send forth his angels1 and they shall  
gather out of his kingdom all things    
that offend1 and them which do iniquity6
 and shall cast them into a furnace of  
fire1 there shall be wailing and        
gnashing of teeth4 ,then shall the      
righteous shine forth as the sun in the 
kingdom of their ,father4 ,there is an  
inimitable beauty and grandeur in this  
account of the end of the righteous and 
wicked1 in the day of judgment4  ,our   
blessed ,saviour1 so much disregarded by

 impious men--some denying his          
divinity--some his humanity--some his   
doctrines--some his spirit--and some his
 ordinances1 will preside in that awful 
solemnity4 ,angels will be his          
attendants4 ,they will be employed as   
agents in carrying on the important     
transactions of that day4 ,the judge    
will appear in all the majesty of ,god4 
,for he will come in the glory of his   
,father1 with the holy angels4 ,all     
things will be brought to light4 ,the   
hidden things of dishonesty will be in  
open day4 ,such forms of guilt will be  
revealed1 as shall strike horror into   
the mind4 ,clouded characters will clear
 up4 ,the rotten hearts of false        
professors will be seen--,errors will be
 unmasked--and all characters pass in   
review4 ,a full and perfect separation  
will be made by him whose eyes are as a 
flame of fire4 ,we cannot make the      
separation between the tares and the    
wheat4 ,it must be left with him1 who is
 the head of the ,church1 to dispose of 

all1 according to their works4--,and he 
shall render unto every man according to
 his works4----  ,the last observation  
to be made on this ,parable1 is the     
different fate of the tares and wheat2  
the righteous and wicked4 ,truth and    
duty will be at last triumphant1 and    
honoured with a glorious reward4 ,error 
and all evil will be frowned upon and   
rejected4 ,nothing but ,virtue will1 in 
the final result of things1 be          
recompensed4 ,all vice1 in all its      
multiplied forms1 will be condemned4    
,with the wicked there shall be weeping 
and wailing forever4 ,they must be cast 
into a furnace of fire4 ,they will be   
rendered as miserable as they have made 
themselves sinful4 ,the more vile the   
more miserable4 ,the greater their      
turpitude of heart and the more their   
sins of life1 the heavier will be their 
condemnation4 ,all things that offend1  
and that work iniquity shall be gathered
 out of the kingdom of ,christ4 ,the    
angels will be honoured with the office 

of making the final separation4 ,and the
 righteous will be rewarded forever1 and
 the wicked will be punished forever4   
,our ,lord solemnly affirms this4 ,and  
we may believe him with all possible    
safety4 ,the wheat shall be gathered    
into the barn1 and the tares be burnt   
with fire--be always miserable4 ,the son
 of man shall send forth his angels1 and
 they shall gather out of his kingdom   
,,all ,,things ,,that ,,offend1 and     
which do iniquity and shall cast them   
into a furnace of fire3 there shall be  
wailing and gnashing of teeth--strong   
expressions to denote remorse and       
anguish4 ,then shall the righteous shine
 forever as the sun in the kingdom of   
their ,father4 ,that there will be as   
wide a difference in the situation of   
persons1 in another world1 as there is  
in their moral characters in this1 is   
altogether consonant to the dictates of 
sober reason1 and is clearly affirmed in
 the following words1 ,whose fan is in  
his hand1 and he will thoroughly purge  

his floor1 and gather his wheat into his
 garner4 ,but he will burn up the chaff 
with unquenchable fire4 ,if such        
language as this can be explained away1 
so as to get rid of the doctrine of the 
perpetuity of future misery2 any could1 
which might be used4 ,besides1 it is    
perfectly consistent with reason1 that a
 discrimination should be eternally     
made1 between ,virtue and ,vice1 right  
and wrong1 between the precious and     
vile4 ,if there should not1 it would    
infringe upon all our ideas of justice4 
,it is1 of course1 unreasonable to      
imagine there will not be such a        
discrimination4 ,the judge of all the   
earth will do1 all that is right to be  
done2 and nothing but what is so4 ,the  
wicked1 therefore1 will go away into    
everlasting punishment1 but the         
righteous into life eternal4--,can any  
thing be more absurd in itself1 or      
contrary to reason and nature1 or       
repugnant to revelation1 in its whole   
drift1 than to suppose no difference    

will be made by the ,lord of the        
,universe1 between the tares and the    
wheat--that both will be gathered into  
one place--and no separation be         
made4--,certainly there is not4 ,how    
unaccountable is it1 that any1 while    
they hold to the divinity of the        
scriptures1 should affect to believe    
that all the human race1 the wicked as  
well as the righteous1 are at last to be
 admitted to the joys of a blissful     
immortality8--,after persons have cast  
off a belief of the scripture1 we are   
not to be surprised that they should    
embrace any error--or even deny a future
 state of rewards and punishment1 and   
adopt1 as one article of their ,creed1  
the mortality of the soul4 ,for when    
persons leave the plain truths and      
principles of the ,gospel1 they are on  
dangerous ground1 and no conjecture can 
be made1 how far they may be permitted  
to proceed in delusion1 and vain        
imaginations1 in error and vice--they   
may not stop till they have landed in   

absolute scepticism--or atheism4 ,hence 
we are exhorted to be steadfast--to be  
immovable--to abound in the work of the 
,lord4 ,hence too we are cautioned      
against instability of                  
principle--,meddle not with them that   
are given to change4  ,having made the  
observations upon the ,parable of the   
tares1 which seemed to be naturally     
suggested from it1 it remains only to   
close the discourse1 with some practical
 improvement4  ,and our subject may very
 properly put us upon a close and       
impartial examination of our hearts and 
ways1 that we may know to our           
satisfaction1 whether we may rank in the
 number of the ,children of the kingdom1
 the precious grain4 ,the field is the  
world3 the good seed are the ,children  
of the kingdom1 belong to ,christ's     
kingdom on earth1 and are heirs of his  
kingdom of glory1 but the tares are the 
,children of the wicked one4 ,in all our
 inquiries into the state and temper of 
our hearts1 we are carefully to guard   

against self-flattery4 ,man loves to    
think well of himself1 and ill of       
others4 ,in general1 he is confident    
that he is right in principles and      
conduct1 and that others1 who differ    
from him1 are wrong4 ,pride1 self-will1 
and sinister motives have too much      
influence over all1 both in forming     
their principles1 and regulating their  
conduct4 ,a fair outside1 and a specious
 appearance catch many1 who have not    
patience to investigate truth and duty1 
or discernment to descry danger1 or to  
detect the insidious arts of the        
designing4 ,he saith unto them an enemy 
hath done this4 ,we are to be upon our  
guard1 lest we be led away by the enemy 
of our souls1 and to see that we be     
true1 sincere1 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 laws1 
then shall we have the comforts of his  
spirit1 and at last1 the rewards of     

faithful followers will be conferred    
upon us4--,what great tenderness has he 
for all his true followers1 the         
,children of the kingdom4 ,whatever     
evils are permitted to happen1 he will  
watch and guard them--will protect them 
in the midst of all dangers1 however    
alarming1 and support them in the       
darkest hours4 ,he has an eye to pity   
them1 and an arm to save them4 ,he is   
the good shepherd that giveth his life  
for the sheep4 ,and his sheep know his  
voice1 and a stranger they will not     
follow4----  #bndly4 ,we learn from what
 hath been said1 how restless and uneasy
 the enemy of ,god and man is1 except he
 be plotting evil4 ,the tares are the   
,children of the wicked one4 ,the enemy 
that sowed them is the ,devil4 ,he is a 
roaring ,lion going about seeking whom  
he may devour4 ,his devices are as      
subtle as numerous4 ,concealed and out  
of sight1 he employs his cunning to     
ensnare and beguile souls--to ruin the  
incautious--to sow tares1 errors and    

heresies1 false principles and          
divisions4 ,and while men slept1 his    
enemy came1 and sowed tares among the   
wheat1 and went his way4 ,he is ever    
active to do all the mischief1 in his   
power1 to the truth1 to religion1 and to
 the cause of ,god4 ,his policy is deep 
laid4 ,the factors or agents whom he    
employs1 are commonly selected with     
great skill4 ,he is a liar from the     
beginning2 and his attacks are generally
 begun with misrepresenting the truth1  
and varnishing over error4 ,his kingdom1
 indeed1 has always been supported1 in  
the world1 by delusion and              
,idolatry--,,by ,,impulses1 or          
,,supposed ,,divine ,,impressions upon  
the soul2 changing himself into an angel
 of light1 is of all others1 his most   
subtle device1 and the most successful4 
,people are usually seduced from the    
right ways of the ,lord1 by being made  
to believe1 either by corrupt writings1 
or by artful deceivers1 that error is   
truth--that superstition is real piety1 

and enthusiasm a more spiritual way of  
serving ,god4--,in days of prevailing   
error and irreligion it is a rich       
consolation to the serious mind1 that   
,god reigns3 that the enemy of souls can
 carry his corrupt designs against piety
 and ,virtue1 no further than he is     
permitted4 ,the wrath of man shall      
praise ,god1 and the remainder thereof  
he will restrain4 ,wise ends are to be  
answered in all events that take place1 
in divine ,providence4 ,while it is our 
duty to bewail the evils we behold1 our 
vigilance1 and prayerful exertions      
should be awakened1 lest we be led away 
with the error of the wicked4--  ,to    
conclude all1 ,let us be persuaded to   
make it our chief concern in life to    
practise all the great and interesting  
duties of ,religion3--to avoid all      
vicious and evil courses3--to be        
preserved from errors3--to cultivate the
 benevolence and ,charity of the        
,gospel3--to be stedfast in our         
adherence to him1 who died for us3--and 

to abound in the work of the ,lord1 that
 so we may be the ,children of the      
kingdom1 and with the righteous shine   
forth as the ,sun in the kingdom of our 
heavenly ,father4--    ,,discourse      
,,xviii4  ----------  ,no immediate     
inspiration or miraculous teachings of  
the divine spirit since the ,canon of   
scripture was closed1 or since the      
,apostolic age4  #a ,,corinthians xiii4 
#h4  ,charity never faileth2 but whether
 there be prophecies1 they shall fail2  
whether there be tongues1 they shall    
cease2 whether there be knowledge1 it   
shall vanish away4  ,few things have    
been productive of more confusion and   
mischief1 in society as connected with  
religion or in ,churches1 than a        
pretension to the immediate inspiration 
or miraculous teachings of the divine   
spirit1 or to a special intimacy with   
the invisible world1 in the ordinary    
ages of ,christianity4 ,but strange as  
it may seem1 some have risen up in every
 age and almost or quite every          

,christian ,country1 who have pretended 
to an immediate call from heaven1 and   
immediate inspiration of the holy       
,ghost4 ,the same call and the same     
inspiration or miraculous influence     
precisely as the ,apostles1 though      
perhaps1 not in so full a measure4 ,such
 pretenders too have never failed to    
collect followers2 some more and some   
less4 ,as the consequence1 they have    
broken up the regular and stated worship
 of ,god1 the peace and order of society
 as far as they prevailed3 have made    
divisions and separations in ,religion3 
and been the direct cause of errors1    
hatred1 animosity1 confusion1 and       
impiety4 ,to compute the degree of      
mischief done to the best of all causes1
 that of ,virtue and piety1 by such     
pretenders1 is beyond man's power4 ,for 
nothing1 like this1 tends so directly to
 destroy all rational piety1 and to     
throw a discredit on all the ,redeemer's
 interest and kingdom4----,what will be 
attempted1 therefore1 in the present    

discourse1 will be to prove1 by clear   
and conclusive arguments from scripture1
 reason1 and fact1 that there has been  
no immediate inspiration or miraculous  
teachings of the divine spirit since the
 ,canon of scripture was closed1 or     
since the ,apostolic days4--,then some  
objections will be invalidated2--and    
some cautions offered to prevent any    
abuse of the subject2--,after which a   
very brief improvement will follow1 and 
close the whole4  ,the chief thing      
intended1 is to prove by clear and      
conclusive arguments from scripture1    
reason1 and fact1 that there has been   
since the ,apostolic age1 no immediate  
inspiration1 or miraculous teachings of 
the divine spirit4  ,this subject is of 
high importance in regard to the        
interests of morality1 as well as of    
,religion4 ,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 ,morality1 as well as   
dishonour of pure ,religion4 ,whatever  
indeed injures the one1 equally injures 
the other also4 ,because both are most  
intimately connected4 ,there can be no  
,religion of the right kind without     
morality4 ,and ,morality1 which is not  
supported and strengthened by religious 
principles1 is not to be depended       
upon4--,what ,i have to prove is that   
all pretence1 in the ordinary ages of   
,christianity1 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#a--;and   
the surest mark1 which can be exhibited1
 of false ,teachers1 and mistaken       
notions of ,religion4--,before ,i       
proceed to the proof of this1 it may be 
necessary1 in order to prevent          
misapprehension and all wrong ideas of  
the subject1 to state1 in as plain words

 as can be used1 what kind of divine aid
 or influence the ,christian ,minister1 
and the people of ,god may look for and 
hope to enjoy2 and what they actually   
experience4 ,that the good man1 whether 
,minister of the ,gospel1 or private    
,christian may depend on1 and hope for  
the gracious assistances1 or kind       
influences of the holy ,ghost1 in the   
way of means1 is certainly a            
scripture-doctrine3 a great support and 
rich consolation in times of distress1  
darkness1 and doubts1 and can be        
witnessed to by joyful experience4--,i  
believe as fully in the doctrines of the
 gracious influence1 of the spirit of   
,god1 as ,i do in the divinity of the   
scriptures1 or reality of ,religion4    
,and this gracious influence1 is        
distinguished1 with most evident        
propriety1 into the                     
awakening--regenerating--confirming--and
 indwelling influence of the holy       
spirit4 ,paul may plant1 and ,apollos   
water1 but ,god alone giveth the        

increase4 ,by grace are ye saved4 ,you  
hath he quickened4 ,the grace which     
saves the sinner is free1 rich1         
sovereign grace4 ,god will have mercy on
 whom he will have mercy1 and compassion
 on whom he will have compassion4 ,it is
 divine influence which awakens the     
soul1 in conviction of sin4 ,it is      
divine grace which regenerates the soul4
 ,divine grace sanctifies it more and   
more1 in the use of the appointed means 
and ordinances of ,god1 prayer and other
 divine institutions4 ,and divine grace 
meetens it for glory at last4 ,the      
internal call of the spirit1 is the     
sanctifying work of grace on the        
soul4--,and the faithful ,minister of   
the ,gospel1 in diligent study1         
prayerfulness1 meditation--reading the  
scriptures1 and collecting and comparing
 divine truths1 may lawfully hope for   
and rely on the gracious assistances1   
influences1 and motions of the holy     
spirit upon his soul4 ,he may hope for  
divine help to enlighten his mind1 to   

impress upon it a deep and affecting    
sense of divine things1 to warm his     
affections1 to fix his attention1 and to
 enable him to speak forth the words of 
truth and soberness--to deliver the     
whole counsel of ,god in the written    
word1 and to speak as a dying man1 to   
dying men4 ,this assistance or gracious 
influence1 he at times experiences4 ,and
 this is all he can hope for1 or that   
the word of ,god allows him to pray for1
 or that any one in these days1 ever    
hath4 ,the matter he is to deliver is in
 the holy scriptures1 which he is       
carefully and duly to collect1 and      
arrange1 and unfold4 ,he is faithfully1 
diligently1 and painfully to study the  
truths1 and doctrines1 therein          
contained1 and to set them1 as far as   
may be1 before his fellow-men1 in a     
clear and plain1 in a striking and      
affecting light4 ,this is all the       
influence of grace a ,gospel-,minister  
is to expect1 or pray for4 ,all beyond  
this1 is beyond the word of ,god1 and   

beyond reason2 and is either delusion   
and error1 or fanaticism1 and a heated  
imagination4--,it may be added that     
regular1 learned1 and faithful          
,gospel-,ministers never pretend to any 
thing further1 to any thing more than   
this ,,gracious ,,influence now         
explained4 ,and this1 we contend is only
 to be hoped for1 prayed for or         
expected1 in a close1 diligent1 painful 
study--reading--meditation--and seeking 
to understand aright the holy scripture1
 to learn the revealed truths of ,god4  
,we profess to go by nothing higher4 ,we
 allow of no other rule of faith and    
practice4 ,to the ,,law and ,,testimony 
is our ,motto4 ,we say1 examine all--try
 all--prove all by this standard4 ,by   
this1 all we say--all we teach is to be 
scrutinized4 ,we disown all idea of any 
,,immediate ,,inspiration or miraculous 
gifts and influence4 ,we come to you1 my
 hearers1 only with a thus saith the    
,lord in his written word4 ,we come only
 in the fulness of the blessing of the  

,gospel of ,christ2 knowing only ,christ
 ,jesus and him crucified1 not in our   
own fulness1 or sufficiency1 or         
inspiration4 ,we disclaim openly all    
pretensions to an ,,immediate ,,call    
from heaven1 as the ,apostles had2 we   
pretend only to an internal call of the 
spirit consisting in a sanctifying work 
on the soul2 between these two calls1   
there is as wide a difference as between
 any two opposite ideas4 ,and in all    
ages of the ,church since the days of   
the ,apostles1 and among all            
denominations of ,christians the        
miraculous teachings or inspiration of  
the holy ,ghost are never pretended to1 
except by either designing ,impostors1  
or self-deceived enthusiasts4 ,all      
pretence of this nature is held by all  
orders of ,christians1 with the above   
exception1 to be imposture1 and         
delusion4  ,in the first place1 the     
scripture states the difference between 
the ,,sanctifying ,,grace1 and          
,,extraordinary ,,gifts and ,,miraculous

 ,,influence of the holy ,ghost4 ,it    
dwells on this distinction as a most    
important one3 particularly in the first
 three verses1 of this chapter1 out of  
which the text is chosen4 ,though ,i    
speak with the tongues of men and of    
angels1 and have not ,charity1 ,i am    
become as sounding brass1 or a tinkling 
,cymbal4 ,and though ,i have the gift of
 prophesy1 and understand all mysteries1
 and have all knowledge2 and though ,i  
have all faith so that ,i could remove  
mountains1 and have not ,charity1 ,i am 
nothing4 ,and though ,i bestow all my   
goods to feed the poor1 and though ,i   
give my body to be burned1 and have not 
,charity1 it profiteth me nothing4      
,charity here is the same as true love  
to ,god and man1 which is the sum and   
essence of all ,religion4 ,the          
,,sanctifying ,,grace of the holy ,ghost
 implants this in the soul1 when the    
sinner is born again of the spirit of   
,god4 ,the implantation of this in the  
soul is regeneration--is the            

new-birth--or spiritual renovation4 ,and
 this sanctifying work of the spirit    
upon the soul is altogether different   
from the miraculous gifts and influence 
of the spirit2 and infinitely above     
them4 ,the ,apostle in stating this     
difference1 puts the miraculous gifts as
 high as they possibly could go1        
speaking with the tongues of men and of 
angels--the gift of                     
prophecy--understanding all             
mysteries--having all knowledge--a      
miraculous faith1 that could remove     
mountains--bestowing all one's goods for
 beneficent purposes--and giving the    
body to be burned in defence of         
religion4 ,the extraordinary gifts and  
miraculous powers of the holy ,ghost    
were common at the first setting up of  
,christianity4 ,what they were1 we are  
plainly told--so plainly that we cannot 
be ignorant4 ,they were immediate       
inspiration1--prophesying--speaking with
 tongues never before studied--healing  
the sick by a word--raising the         

dead--and some other extraordinary      
things4 ,of these we have a particular  
account in the preceding ,chapter4 ,the 
,apostle opens the ,chapter with        
informing us that he is about to treat  
of spiritual gifts4 ,these never mean   
the ,,sanctifying ,,or ,,renewing       
,,grace of the spirit1 but always the   
extraordinary1 miraculous power of the  
spirit1 common in the first age of      
,christianity1 but which have long since
 ceased4 ,now concerning ,,spiritual    
,,gifts1 brethren1 ,i would not have you
 ignorant4 ,speaking of the miraculous  
and extraordinary gifts of the holy     
,ghost1 the ,apostle says1 the          
manifestation of the ,spirit is given to
 every man to profit withal4 ,for to one
 is given by the ,spirit1 the word of   
wisdom2 to another the word of knowledge
 by the same ,spirit2 to another the    
gifts of healing by the same ,spirit3 to
 another the working of miracles2 to    
another prophecy3 to another discernment
 of spirits3 to another divers kinds of 

tongues3 to another interpretation of   
tongues4 ,these are the extraordinary   
gifts of the spirit1 common in the      
,apostolic age1 and called the ,,baptism
 of the holy ,ghost1 by ,john the       
baptist1 by ,christ1 and by his         
,apostles4 ,this was the manifestation  
of the ,spirit given to every man to    
profit withal4--,every man1 that is1 who
 had these spiritual gifts was to use   
them for the profit and edification of  
others4 ,and he knew he had them1 by    
being enabled to work miracles1 to      
actually heal the sick--to foretel      
future events--to speak with tongues    
never before studied1 and to raise the  
dead4 ,for actually working miracles is 
the only way a person can know himself1 
or show to others that he has           
,,spiritual ,,gifts4 ,these miraculous  
gifts now have no existence in the      
,christian ,church4 ,they ceased when   
unnecessary4 ,and inspiration ceased    
when the canon of scripture was         
completed4 ,these miraculous gifts and  

inspiration the ,apostles and first     
,christians had4 ,this is clear from the
 whole scripture4 ,and accordingly1     
,mark xvi4 #bj1 it is said1 ,and they   
went forth1 and preached every where1   
the ,lord working with them1 and        
confirming the word with signs          
following4 ,again--,heb4 ii4 #c1 #d4    
,how shall we escape if neglect so great
 salvation1 which at the first began to 
be spoken by the ,lord1 and was         
confirmed unto us by them that heard    
him2 ,god also bearing them witness1    
both with signs1 and wonders1 and with  
divers miracles1 and gifts of the holy  
,ghost1 according to his own will8      
#b;dly4 ,that these signs1 or           
extraordinary gifts and miraculous      
powers of the holy ,ghost were to cease1
 and not to abide in the ,church is     
declared in so many words in the text4  
,charity never faileth1 but whether     
there be prophesies1 they shall fail1   
whether there be tongues1 they shall    
cease1 whether there be knowledge it    

shall vanish away4 ,the ,apostle uses a 
variety of very lively and expressive   
terms to shew that ,,all miraculous     
gifts of the spirit were to cease1 and  
not to continue in the ,church4 ,they   
shall fail4 ,they shall cease4 ,they    
shall vanish away4 ,no language can     
prove to us that no such gifts are      
possesed by ,ministers and ,christians1 
in the ordinary ages of ,christianity1  
if this do not4 ,they are to be done    
away--to be no more4 ,but the graces of 
the spirit1 or holy tempers of the      
,gospel are to continue forever4--,but  
now abideth faith1 hope1 and charity1   
these three1 but the greatest of these  
is charity4 ,immediate inspiration1 or  
immediate ,calls from ,god ceased then1 
when the ,gospel-,state of things was   
fully arranged1 and the holy ,scriptures
 finished by the ,apostles4----  #c;dly4
 ,miraculous gifts and endowments1      
immediate inspiration and calls were    
unnecessary after the ,scriptures were  
finished1 and the ,gospel kingdom was   

full arranged1 and therefore were       
discontinued4 ,at the beginning of the  
,gospel kingdom1 they were absolutely   
necessary to prove the truth of         
,christ's mission--and the mission of   
his ,apostles1--and to spread among all 
nations the glad tidings of the ,gospel4
 ,no evidence of ,christ's mission1     
could be so good1 suitable1 or powerful 
with all orders of men1 as miracles4    
,they were a species of proof adapted to
 all capacities1 and suited to work     
conviction upon all minds4 ,the         
unlearned as well as the learned could  
judge of them4 ,no brilliancy of genius1
 or extent of erudition was necessary to
 see their force4 ,all persons1 who had 
the external senses1 eyes and ears1     
could judge of them4 ,but when once     
confirmed and established1 ,religion    
needs them not4 ,and if it need them    
not1 they will not be repeated1 or      
continued4 ,for ,god does nothing in    
vain2 neither will he exert his almighty
 power when it will answer no good and  

valuable purpose1 much less where it    
could manifestly be of very great       
disservice to the cause of truth4       
,besides1 the ,apostle prefers the      
graces or sanctifying operations1 far   
above the miraculous gifts of the       
spirit4--,and now show ,i unto you a    
more excellent way4  #dthly4 ,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 ,ghost1 his immediate inspiration1 
they would be ,,infallible ,,guides in  
things of religion1 both doctrines and  
worship4 ,they would be so1 as much as1 
and precisely in the same sense as the  
,apostles4 ,but to admit that all real  
,christians1 or true ,gospel-,ministers 
are infallible guides in the ,church1   
would be to admit a principle dangerous 
to the very existence of all religion1  
and which would inevitably overturn the 
whole ,gospel4 ,to admit that ,christ's 
true ministers1 or that private         

,christians are immediately inspired1 as
 the ,apostles were1 is to admit that   
they are infallible guides4 ,then we can
 no more dispute them1 or object against
 any thing they preach--or say--or do   
than we can against the holy ,apostles4 
,every word they speak under this       
inspiring influence of the holy ,ghost1 
is authentic4 ,every tenet which they   
advance is as true as the ,,four        
,,gospels1 and has the broad seal of    
heaven upon it4 ,if this be the case1 we
 ought to obey them1 and to receive     
every word they say1 as fully as we do  
the holy ,scriptures1 or the ,saviour   
himself4 ,this being the case1 all they 
deliver is inspired truth--the revealed 
will of ,god2 and it is at our peril to 
disbelieve4 ,but can this be so8 ,then  
these inspired ,christians or ,ministers
 can make1 or unmake ,scripture at      
pleasure3--can abolish ordinances--can  
erect a new dispensation--can act in    
,god's stead4--,then all must bow before
 them4 ,churches must fall2 human       

learning must fall--ordinances and      
stated worship of ,god disappear1 if    
they say so4--,but such pretenders to   
immediate inspiration and miraculous    
gifts must prove their pretensions4 ,we 
deny them4 ,we boldly affirm that there 
is no such thing on earth as any person 
or persons1 man or body of men having   
the immediate inspiration and miraculous
 gifts of the spirit1 as the ,apostles  
had4 ,we have a right from scripture to 
say so4 ,if any pretend to have1 we     
demand of them to prove it4 ,they must  
not say so1 unless they can show it to  
us4 ,we challenge them to come forward  
and prove it4 ,we dare not1 out of      
reverence to the scriptures1 and the    
author of our holy ,religion1 take their
 word for it4 ,it would be impiety in us
 to do it--horrible wickedness to       
countenance or credit such high         
pretences4 ,they must prove their       
claims1 as the ,apostles did1 by        
,,works--by ,,miracles4 ,no other proof 
is admissible4 ,when they do this1 we   

will bow before them4 ,we will credit   
them4 ,but until they do1 we are bound  
to hold them as deceivers and impostors4
 ,all pretence now in this age of       
,christianity to immediate              
inspiration--to miraculous powers and   
teachings1 where no evidence is given1  
to confirm such pretence1 is blasphemy4 
,when your own ,ministers of the ,gospel
 pretend any such thing1 my hearers1    
that moment reject them as impostors1 as
 deceivers1 or believe them under an    
awful self-delusion4 ,this is a point of
 the highest moment2 we will do to      
attend most critically to it2 and once  
for all fix our opinion4  #ethly4       
,another proof that the extraordinary   
gifts and inspiration or miraculous     
teachings of the holy ,ghost1 have      
ceased is1 that they would1 if          
continued1 defeat their own purpose4    
,they would intirely supersede all      
study1 all learning--all diligence1 and 
pains to understand the ,scriptures1 or 
to acquire useful knowledge4 ,they would

 then befriend an indolent temper and   
nourish pride and self-conceit4 ,they   
had not this effect upon the ,apostles1 
but the opposite1 because they were     
peculiarly raised up to propagate over  
the world1 a new religion4 ,they had not
 time to study or learn the various     
languages of the nations among whom they
 were sent to preach the ,gospel4 ,they 
had every thing to call forth all their 
exertions4 ,but we are in a very        
different situation4 ,and he that hath  
eyes to see1 must know that we          
are4----,besides1 make the supposition1 
that miracles were constantly repeated1 
the question is asked1 how could we     
distinguish them from the common stated 
operations of the laws of nature8 ,if   
you saw every day the dead raised1 as   
you do the sun rise and set1 and heard  
the dumb speak--or perceived a voice    
evidently from heaven1 how could you    
know what is a miracle1 and what is not8
 ,the continuance of the miraculous     
gifts in the ,church1 would defeat      

itself--would bring all things into     
confusion--would open a door to all     
vain-conceited1 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 contention4--,with what         
important airs would the pretender to   
immediate inspiration come forth to     
mankind1 and demand1 as a tyrant over   
their consciences1 implicit obedience6  
#fthly4 ,if persons have this immediate 
inspiration and miraculous teachings of 
the holy ,ghost1 they could not be tried
 by the written word of ,god4 ,they     
would be above it--might add to it--and 
take from it1 at will4 ,they might set  
it wholly aside4 ,the consequence would 
be the scriptures never could be        
completed4 ,but we know they are        
completed4 ,how do we know this8 ,where 
is the text which tells us this8 ,how do
 we know but that there may be more     

revelations from ,god1 by               
dreams--visions--impressions            
extraordinary upon the mind--by         
immediate inspiration8--,we have clear1 
full1 and undeniable proof1 in these    
remarkable words at the end of          
scripture4 ,for ,i testify unto every   
man that heareth the words of the       
prophesy of this book1 if any man shall 
add unto these things1 ,god shall add   
unto him the plagues that are written in
 this book4 ,and if any man shall take  
away from the words of the prophesy of  
this book1 ,god shall take away his part
 out of the book of life1 and out of the
 holy city1 and from the things which   
are written in this book4 ,he who       
testifieth these things1 saith surely1  
,i come quickly4 ,amen1 even so come    
,lord ,jesus4 ,here is a plain1 proof1  
that no person since the ,canon of      
scripture was closed1 is inspired to    
reveal to us1 or to tell us1 by the     
spirit's infallible teachings1 the will 
of ,god4 ,no person therefore has been  

inspired immediately since the          
,apostolic age4 ,we may not add to1 or  
take from the revealed will of ,god4    
,but if any be inspired immediately1 or 
speak as the holy ,ghost moves them--if 
what they deliver1 under such supposed  
inspiration be immediately handed in to 
them1 both matter and words1 as in the  
case of the ,apostles1 they may of right
 add to1 or take from the standing      
revelation of ,god's will4 ,and we are  
as much obliged to hear them1 as to hear
 ,moses and the prophets1 ,christ and   
the ,apostles4  #gthly4 ,the scripture  
declares to us1 it is a ,,sufficient    
rule of itself1 in all matters of belief
 and practice4 ,while ,i plead the      
intire sufficiency of scripture1 ,i am  
pleading its honours--,i am pleading a  
most important protestant doctrine      
against all human additions1            
supplements1 traditions and             
commandments4 ,it has then every        
doctrine--every truth--every duty--every
 promise--every hope--every             

threatening--every motive--every call   
which can be needful1 or useful to      
furnish for all good works on earth and 
happiness in heaven4 ,it has whatever is
 requisite either for the edification of
 the saint--the conviction and          
conversion of the sinner1 the benefit of
 man and glory of ,god in the way of    
instruction1 direction1 exhortation1 or 
command4 ,there is no superfluity or    
defect in its ordinances1 its laws1 its 
prospects1 its invitations1 its         
warnings1 its offers1 and consolations4 
,if it should please the ,supreme ,being
 to give us a ,revelation at all of his 
mind and will1 and of our duty and      
obligations2 he would give1 a full      
one--a proper one containing nothing    
redundant1--a sufficient one lacking    
nothing--one that would1 all things     
taken into view1 the state of the world1
 the nature of man1 and his own divine  
nature1 be the best which could be      
given4 ,we may foolishly object and say 
it contains too much1 or too little--is 

vague and indefinite in its statement of
 doctrines--is not worded with legal    
precision--is too full of narrative1 or 
too sparing4 ,but we are not competent  
judges when a divine revelation is just 
as it should be4 ,we must rest satisfied
 that ,god is always guided by infinite 
wisdom1 knowledge1 and goodness4 ,it was
 at his mere sovereign pleasure1 whether
 to vouchsafe a revelation of his will  
to man1 or to leave him to the sole     
guidance of reason in matters of        
,religion1 and to the fatal effects of  
his ,apostacy4 ,but when he determined  
upon granting him one1 he was bound by  
his eternal attributes1 wisdom1         
knowledge and goodness to grant one     
clear1 full1 and sufficient3 to be an   
infallible guide--to be above all       
others--and to be always regarded1 as   
the only standard of truth and duty4    
,would we1 then1 know who1 and what ,god
 is--who and what his son1 our ,saviour 
is1 what our duty is1 what the nature of
 religion is1 or any part of it--what   

doctrines are to be admitted1 what the  
divine ordinances are1 we are to consult
 and hearken to this infallible guide4  
,all controversies are to be decided by 
it4 ,all schemes of religion to be      
examined by it4 ,all our consciences to 
be regulated by it4 ,all our hopes as   
,christians1 all our views and inward   
exercises--all impressions that may1    
from time to time1 be made upon our     
minds are to be tried by it4--,that it  
is a sufficient and perfect rule--the   
,,primary rule by which all spirits1 or 
supposed light are to be tried is plain 
from the following passages4 ,the law of
 the ,lord is perfect converting the    
soul3 the testimony of the ,lord is sure
 making wise the simple3 the statutes of
 the ,lord are right rejoicing the      
heart3 the commandments of the ,lord is 
pure enlightening the eyes3 the fear of 
the ,lord is clean enduring forever2 the
 judgments of the ,lord are true and    
righteous altogether4 ,more to be       
desired are they than gold1 yea1 than   

much fine gold3 sweeter also than honey 
or the honey-comb4--,thy word is a lamp 
unto my feet1 and a light unto my       
path4--,o how love ,i thy law1 it is my 
meditation all the day4--,how shall a   
young man cleanse his ways1 by taking   
heed thereunto according to thy         
word4--,if they hear not ,moses and the 
prophets1 neither will they be persuaded
 though one should rise from the        
dead4--,the words that ,i speak to you1 
they are life and spirit4--,lord to whom
 should we go for thou hast the words of
 eternal life8--,and that from a ,child 
thou hast known the holy scriptures1    
which are able to make thee wise unto   
salvation through faith in ,jesus       
,christ4--,all scripture is given by    
inspiration of ,god and is profitable   
for doctrine1 for reproof1 for          
correction1 for instruction in          
righteousness3 that the man of ,god may 
be perfect1 thoroughly furnished unto   
all good works4--,is it possible for    
language more fully to declare that the 

scripture is intirely sufficient for our
 direction in the way to happiness1 or  
our only infallible guide8 ,that they   
are so1 is likewise evident from their  
being represented as a treasure1 as     
precious1 as sweet1 as light1 and glory1
 and the ,,holy scriptures1 and from our
 being commanded not to make it of none 
effect by our traditions1 and not to add
 so much as one word to it1 or to take  
one word from it1 in the affecting      
passage cited1 under the last argument4 
,now if the word of ,god1 as we usually 
term the scriptures1 be such a full1    
sufficient1 and perfect guide in things 
of ,religion1 in faith and practice1 in 
doctrine and duty1 then it will follow  
that since the canon of scripture was   
closed1 no one man1 body of men or      
person on earth has been divinely       
inspired as the ,apostles were          
immediately1 or favoured with the       
miraculous teachings of the holy ,ghost4
 ,if we have a full and complete        
standing ,revelation1 there can be no   

need of any miraculous teachings1 or    
immediate inspiration4 ,if we have a    
guide above the word of ,god1 it must be
 because that is an imperfect and       
defective rule4 ,there cannot be two    
perfect guides1 scripture and spirit4   
,one or the other must be superior2 be  
the primary and only infallible guide4  
,they cannot be both equal in authority4
 ,if1 then1 any have the inspiration of 
the holy ,ghost1 or only speak as they  
are moved and impelled or driven        
thereto1 the word of ,god is made of    
none effect1 is wholly set aside1 and is
 to be understood and interpreted by    
that spirit4 ,there is then no immediate
 inspiration of the holy ,ghost in this 
age of ,christianity4  #hthly4 ,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 ,john1 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 not1 and from the directions given to
 ,ministers of ,christ1 to study1       
meditate1 and read1 and the frequent    
descriptions of their qualifications to 
minister in holy things4 ,we are        
expressly commanded to try the spirits  
whether they be of ,god or not4         
,beloved1 believe not every spirit2 but 
try the spirits whether they be of ,god1
 because many false prophets are gone   
out into the world4 ,we are here        
forbidden to believe every pretence to  
an immediate call from ,god1 as a true  
,gospel-,teacher4 ,for there are false  
prophets4 ,we are not to admit or wish  
success to every pretender to the       
honourable work of a ,gospel ,minister4 
,why1 because many false prophets are   
gone out into the world4 ,their object  
is to deceive and lead people from the  
truth4 ,by their fruits we are to know  
them4 ,we1 as ,christians1 are to try   
them and their doctrines4 ,what rule of 
trial is given us8 ,there must be an    

infallible one4 ,the very command to try
 them1 necessarily implies that we have 
a rule1 by which to do it1 a true1 an   
infallible rule4 ,we have so3 and that  
is the written word of ,god4 ,it will be
 readily acknowledged by all1 it is     
presumed1 that false ,teachers and false
 prophets have always been in the world1
 to perplex and disquiet the minds of   
,god's people1 and to sow discord among 
brethren4 ,and certainly there is no    
rule by which to try1 detect1 and       
discard such1 but the written word4     
,here we must hold4 ,here we must build1
 or we are gone4 ,we have no certain    
guide ,,within us to direct us in the   
trial of the spirits4----,further1      
,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 ashamed1
 rightly dividing the word of truth--to 
give a portion to all in due            
season3--their qualifications likewise  

are largely described--they are required
 to make full proof of their            
,ministry--to take heed to themselves   
and their doctrine1 that they may as    
instruments1 save themselves and them   
that hear them4 ,but if they have the   
miraculous teachings1 light1 guidance1  
and immediate inspiration of the holy   
,ghost1 how absurd would all this be6   
how useless6 ,it would be folly in the  
extreme4----,the conclusion of the whole
 is that no man1 no sect1 no ,communion 
of ,christians1 no body of men1 no      
person male or female1 have now1 or ever
 had1 since the canon of ,scripture was 
closed1 or ever will have to the end of 
the world1 the ,,immediate              
,,inspiration1 or miraculous teachings1 
leadings1 and guidance of the holy      
,ghost1 as the ,apostles had4           
,consequently all pretenders to this1   
are either ,,deceivers or               
,,deceived4--,it will be sufficient to  
add here1 that in the various ages of   
the ,church1 some have risen up with    

pretences to immediate inspiration1 and 
have unhappily diffused abroad          
fanaticism and delusion4--,it would be  
easy to mention many instances of a     
striking nature4 ,but this would swell  
this discourse to too great a size4     
,every one who will be at the pains1 or 
has leisure to consult any good         
ecclesiastical history1 will see for    
himself the follies1 the errors1 and the
 blasphemies of such pretenders4 ,while 
we remark this1 we cannot but lament the
 evil done to the cause of ,christianity
 by them4 ,as a gratification of        
spiritual pride1 man is prone to avow   
that there subsists between him and the 
invisible world1 a peculiar intimacy1   
that extraordinary ,,celestial          
communications are made to him4 ,the    
ignorant1 being fond of what is         
marvellous1 or has the air of being     
extraordinary1 embrace the wild notions 
broached by pretenders to inspiration1  
and heedlessly follow them2 admire      
them2--and resort to them1 contrary to  

all reason--and to the tender entreaties
 of the wise and reflecting4 ,time has  
always disproved such claims to         
miraculous teachings4 ,and the          
delusions1 excited by them1 die away4   
,happy is it for man1 that this is the  
case4----  ,in the ,roman catholic      
,church1 there has been often1 among    
some of its orders1 on particular       
occasions1 where interest was greatly   
concerned1 high pretence to miraculous  
powers4 ,and the common people1 in the  
,roman catholic countries being         
extremely ignorant1 have fully believed 
in the existence of such powers4 ,but   
when their pretended miracles have been 
closely inspected1 and critically       
examined1 they have uniformly been      
discovered to be mere cheat1 and        
imposture4 ,the man of sin is to be     
known by lying wonders4 ,the pretence of
 miraculous powers is a mark of         
,antichrist4 ,many of the ,romish       
writers describe with much pomp of      
language the number and greatness of    

their miracles4 ,st4 ,paul speaking of  
,antichrist1 says1 ,even him whose      
coming is after the working of ,satan1  
with all power1 and signs1 and lying    
wonders1 and with all deceivableness of 
unrighteousness4 ,lying                 
wonders--fictitious miracles            
characterise the superstition of the    
,romish ,church4  ,the immediate        
inspiration of the holy ,ghost ceased1  
when the canon of scripture was closed4 
,but it is generally believed that the  
power of working miracles was continued 
some longer1 and gradually was withheld1
 till at length1 in the age1 or age but 
one next to the ,apostles1 it was wholly
 withdrawn from the ,church1 as         
unnecessary4 ,it is the general opinion 
that the age of miracles ended next1 or 
next but one after the ,apostolic age4  
,it is impossible however from          
ecclesiastical history1 to determine    
precisely the very point of time1 when  
the power of working signs and wonders  
ceased4 ,but from the arguments above   

alledged1 it seems that divine          
inspiration ended when the scripture was
 compleated4 ,i make a distinction      
between divine immediate inspiration1   
and the other extraordinary gifts of the
 holy ,ghost4 ,and such a distinction1  
it is apprehended1 is founded in reason4
 ,it might be necessary that the one    
should be continued longer than the     
other4 ,the general opinion is well     
expressed by a justly celebrated        
ecclesiastical historian1 who refers to 
several learned authors1 as witnesses4  
,it is easier1 says he1 to conceive than
 to express1 how much1 the miraculous   
powers1 and extraordinary gifts1 which  
were displayed in the ministry of the   
first heralds of the ,gospel1           
contributed to enlarge the bounds of the
 ,church4 ,these gifts1 however1 which  
were given for wise and important       
reasons1 began gradually to diminish in 
proportion1 as the reasons ceased1 for  
which they were conferred4 ,and         
accordingly when almost all nations were

 enlightened with the truth1 and the    
number of christian ,churches increased 
daily in all places1 then the miraculous
 gift of tongues began gradually to     
decrease4 ,it appears1 at the same time1
 from unexceptionable testimonies1 that 
the other extraordinary gifts1 with     
which the omnipotence and wisdom of the 
,most ,high had so richly endowed the   
rising ,church1 were in several places  
continued1 during this1 the age next    
after the ,apostles4 ,and perhaps we    
may1 upon sufficient testimony1 believe 
that miraculous powers were not wholly  
withdrawn from the ,church till1 in the 
third ,century1 though it was seldom1   
indeed1 that any were enabled to perform
 miracles1 in this age4--,with respect  
to the miraculous ,cross1 as it is      
called1 which the ,emperor ,constantine 
solemnly declared he had seen in the    
air1 about noon1 ,i cannot believe that 
,god1 interposed by such a stupendous   
miracle to establish the wavering ,faith
 of the ,emperor4--,i join in opinion   

with those who consider this famous     
,cross as a vision presented to the     
,emperor in a dream1 with the remarkable
 inscription1 hac vice1 that is1 in this
 ,conquer4----  ,the second thing       
proposed1 was to invalidate the         
objections which may be made on this    
subject4--,there is but one thing which 
can be said to favour the idea that     
,christians and ,christian ,ministers   
are endowed1 in the ordinary ages of the
 ,gospel1 with divine inspiration1 and  
the immediate miraculous teachings of   
the holy ,ghost1 and that is1 these are 
often mentioned in the word of ,god4    
,pretenders to immediate inspiration and
 a heavenly call1 in an extraordinary   
manner1 as the ,apostles and first      
heralds of the ,gospel had1 keep        
themselves in countenance1 and deceive  
themselves by applying all the promises1
 which were peculiar to these1 to       
themselves4 ,they are1 we know1 many    
texts of scripture which speak of a     
miraculous faith--of direct             

inspiration--and of other extraordinary 
spiritual gifts4 ,these we contend1 and 
for the reasons and arguments adduced   
and illustrated in this discourse1 were 
peculiar to the ,apostles1 and          
,christians in the ,apostolic1 and next 
ages4--,when ,jesus ,christ1 first      
opened his ,gospel kingdom1 he endowed  
his disciples with the power of working 
miracles4 ,as ye go1 says he1 preach1   
saying the kingdom of heaven is at      
hand--heal the sick--cleanse the        
lepers--raise the dead--cast out        
devils--freely ye have received1 freely 
give4--,but in process of time these    
miraculous powers1 as it would be       
natural to expect1 considering what     
human nature is1 and always has been1   
were grossly perverted to mercenary and 
selfish purposes4 ,simon the sorcerer   
wanted to purchase them with money1 in  
the ,apostle's day1 that he might       
aggrandize himself1 and make gain4 ,and 
in about an age after this1 they were   
actually made merchandise of1 if credit 

may be given to the most respectable    
witnesses4--,christ told his inspired   
,apostles that they had no need of      
study--that the holy ,ghost1 by its     
movings on their souls1 would impart to 
them what they should deliver1 or       
preach1 and especially when arraigned   
before civil magistrates4 ,but when     
they1 continues the ,redeemer1 shall    
deliver you up1 take no thought1 how or 
what ye shall speak1 for it shall be    
given to you1 in that very hour1 what ye
 shall speak4 ,for it is not ye that    
speak1 but the spirit of your father    
which speaketh in you4--,again1 ,but    
when they shall lead you1 and deliver   
you up1 take no thought before hand what
 ye shall speak2 neither do ye          
premeditate3 but whatsoever shall be    
given you in that hour1 that speak ye3  
for it is not ye that speak1 but the    
holy ,ghost4 ,this promise hath no      
reference1 not even the remotest1 to    
,ministers of the ,gospel1 in the       
ordinary ages of ,christianity1 but was 

spoken immediately to the special       
disciples or ,apostles of our ,lord4 ,to
 them therefore it belongs1 and to no   
others4 ,they were1 on particular       
occasions1 immediately supplied from the
 holy ,ghost1 both with words and       
thoughts4 ,they therefore were forbidden
 to take thought before hand1 or to     
study1 and premeditate4 ,premeditation  
or study was altogether unnecessary for 
them4 ,the spirit of ,god immediately   
gave them the matter to be spoken1 and  
the language in which it was to be      
spoken4 ,for ministers of the blessed   
,jesus1 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 that1 to  
which they have no right4 ,the great    
reasons why they are not thus inspired1 
or why they have no interest in this    
promise1 have been largely considered in
 this discourse3 and1 ,i trust1 made    
clear to all1 who have eyes to see1 or  

ears to hear4--  ,a miraculous faith is 
spoken of1 in these two following       
passages4 ,and the ,lord said1 if ye had
 faith as a grain of mustard seed1 ye   
might say unto this sycamine tree1 be   
thou plucked up by the root1 and be thou
 planted in the midst of the sea2 and it
 should obey you4--,and though1 says    
,apostle ,paul1 ,i have all faith1 so   
that ,i could remove mountains4 ,this   
kind of faith was peculiar to the       
,apostles1 and ,christians in the first 
ages4 ,a faith of miracles is totally   
different from a saving ,gospel-faith4  
,if we could make them one and the same1
 we confound two things which are wholly
 different1 contradict the scripture1   
and shew our own ignorance4 ,if we would
 rightly understand1 and not pervert    
scripture to our own destruction1 as    
many do1 we must look at the occasion1  
connexion1 the persons of whom1 or to   
whom the words are spoken1 or the       
promise made4 ,the root of almost all   
delusions1 and pretences to immediate   

inspiration1 or miraculous teachings and
 gifts is1 persons now apply to         
themselves1 what was only true of1 or   
applicable to the ,apostles1 and        
primitive ,christians2 or ,christians in
 the age of the ,apostles4 ,this        
misapplication of scripture has been a  
fruitful source of error and mischief in
 religion4----  ,having removed the     
objections which might occur on this    
subject1 ,i shall add a caution or two1 
which all ought to remember4----        
#astly4 ,and we ought always to beware  
of taking scripture contrary to its     
intention1 and making it speak any thing
 we please2 and never confound the      
sanctifying grace1 with the             
extraordinary gifts and miraculous      
powers of the holy ,ghost4 ,the graces  
of the spirit1 and the gifts of the     
spirit are altogether different--there  
were the gifts in the ,apostolic days1  
where there were not the graces1 or a   
holy heart and holy life4 ,and in the   
ordinary ages of the ,gospel1 where     

there are no spiritual and holy tempers 
of heart4 ,gifts are highly to be       
valued--are not to lift up the possessor
 of them with spiritual pride2 but are  
imparted for the good of the ,church4   
,but the best gifts are far short of the
 least spark of sanctifying grace4      
#b;dly4 ,be cautioned about your notions
 of a ,gospel-,minister1 and his        
qualifications4 ,he is not qualified for
 the office and duty or work1 by any    
miraculous gifts or immediate           
inspiration4 ,none can pretend to this  
except from ignorance--or pride--or     
self-conceit--or delusion4  #c;dly4     
,stand in horror at the bare idea of any
 one pretending to any guide in religion
 superior to the word of ,god2 or laying
 claim to miraculous gifts and          
inspiration4--,bid him who pretend this1
 to prove his pretence by the necessary 
arguments--,,actually ,,working         
,,miracles3--or retire in haste from him
 as a deluded man1 or base              
impostor----,and then if any man shall  

say to you lo6 here is ,christ3 or lo6  
he is there2 believe him not4--,for     
false ,christs1 and false prophets shall
 rise1 and shall show signs and wonders 
to seduce if it were possible even the  
elect4  ,a very brief improvement will  
conclude the discourse4----  ,hence     
learn the duty of trying the spirits4   
,beloved1 believe not every spirit3 but 
try the spirits whether they are of     
,god2 because many false prophets are   
gone out into the world4 ,what friendly 
advice is this6 ,how absolutely         
necessary6 ,try them4 ,try all who      
pretend to come with a new religion--a  
new faith--a new order1 who profess to  
be immediately inspired of ,god4 ,such  
there have been in all ages4 ,to the law
 and ,testimony3 here is your rule--a   
certain rule--an infallible rule--a rule
 which can never change4 ,be always     
armed against imposture4                
,again----,learn hence the danger of    
enthusiasm or impulses1 visions and     
impressions on the mind of an           

extraordinary kind4 ,we are all liable  
to be deceived by them4 ,many have been 
to their ruin4 ,we may be4 ,there is    
something strange something             
unaccountable in human nature that falls
 in with what claims to come from the   
,god of all grace1 as a special         
communication1 or direction4 ,no man can
 tell what fanaticism1 or a heated      
imagination1 or an erroneous conscience 
will do4 ,we may all be given up to     
believe a lie--strong delusion may be   
sent upon us4 ,we may be amazingly      
confident in error4 ,fanaticism may be  
called a kind of religious delirium4    
,while then you are under advantages to 
form your religious sentiments1 be      
anxious to do it1 on the subject now    
discussed--and the ,christian system in 
general4----,may the good spirit of ,god
 lead us into ,,the ,,truth as it is in 
,jesus4 ,amen4   ,,footnotes   #a ,when 
,i use the words fanaticism and         
enthusiasm in this or      any of these 
discourses--,i do not mean to have      

implied in      the most distant manner 
any censure or dislike of the warm      
and rational fervours of ,piety1 or deep
 and serious      engagedness about the 
all important concerns of ,religion4    
,this is sometimes the implication4     
,when it is2 a real      injury is done 
to the cause of ,god and truth4--,on    
this      point1 ,i am much pleased with
 the following remark of                
,archbishop ,,secker1 ,vol4 #a4 ,sermon 
x4 page #bbh4 ,it is an      extensively
 mischievous practice1 when men join in 
loose      harangues against enthusiasm 
and superstition1 without      putting  
in due cautions to distinguish them from
 the most      rational feelings of love
 and marks of respect to our            
,maker1 ,redeemer1 and sanctifier which 
,christianity hath      enjoined4       
,,discourse ,,xix4  ----------  ,sinless
 perfection unattainable in this ,life4 
#a ,,john i4 #h4  ,if we say that we    
have no sin1 we deceive ourselves1 and  
the truth is not in us4  ,the great     

foundation-principles of the ,christian 
,religion are so plain in themselves1   
that it would be natural to conclude1   
that none who admit its reality1 could  
be found who should be able either to   
controvert or deny them4 ,for the       
principles of ,christian doctrine1 which
 are really necessary to salvation1 are 
not only few in number1 but most clearly
 revealed1 and repeatedly urged4 ,to    
these the ,apostle refers when he       
says4--,for when for the time ye ought  
to be teachers1 ye have need that one   
teach you again which be the first      
principles of the ,oracles of ,god4     
,these first principles of the ,oracles 
of ,god are the truths1 which are       
obviously essential to the very         
existence of all ,religion4 ,there are1 
according to the ,apostle1 what may be  
termed with strict propriety the first  
principles of the ,oracles of ,god4     
,these may be easily comprehended by    
all1 who pay any due attention to the   
important subject of ,religion4--,every 

art indeed or science has1 and must of  
necessity have what may be pertinently  
termed first principles1 on which all   
the rest are built1 and from which they 
flow4 ,these must be clearly understood1
 before we can arrive at any            
considerable degree of excellence4 ,no  
where is this more eminently the case1  
than in the science of ,religion1 the   
most valuable and interesting of all the
 subjects1 to which mankind ever paid   
their attention1 or which they were ever
 called1 in duty1 to examine4 ,but on no
 subject1 however1 through the          
depravation of the moral powers of the  
soul1 are they so liable to fall into   
pernicious errors4 ,such1 it is         
conceived1 is the notion that a sinless 
perfection is attainable in the present 
state of being4  ,the words now read1   
and selected for present meditation1    
most expressly declare that no one since
 ,,the ,,fall ever reached1 or can in   
this life reach such a state1 in which  
he can with truth say1 that he commits  

no sin in thought1 word1 or deed4 ,if we
 say that we have no sin1 we deceive    
ourselves and the truth is not in us4   
,to say that we have no sin1 is to say  
that we do not offend in heart or       
conduct against ,god or his law2 against
 the ,saviour of the world or his       
,gospel2 against our duty to our        
neighbour or ourselves4 ,to say that we 
have no sin1 is to say that we are      
entirely free from any remains of       
corrupt nature1 any evil passion or     
propensity1 and totally pure as the     
angels of ,god in heaven1 according to  
the measure of our rational powers and  
faculties4--,now if we say this1 we     
deceive ourselves and the truth is not  
in us4 ,being puffed up with spiritual  
pride we are deluded by our own vain    
imaginations1 and the truth is not in   
us4 ,we are ignorant of the true        
doctrines of the ,gospel4 ,we are       
building up ourselves with a hope1 which
 will mock and disappoint us1 in the    
end2 and when ,eternity shall open upon 

us1 we shall find we were far off indeed
 from sinless perfection4  ,the         
,apostle1 in the foregoing verses1      
having said that ,god is light1 that is1
 a perfectly holy and happy ,being1     
assures us that we cannot have          
fellowship with him1 if we walk in      
darkness2--and that in order to have    
communion with ,god1 and an interest in 
the all-cleansing blood of ,jesus       
,christ1 we must walk in the light1 the 
light of truth and duty4 ,this then is  
the message which we have heard of him1 
and declare unto you1 that ,god is      
light1 and in him is no darkness at all4
 ,if we say that we have fellowship with
 him and walk in darkness1 we lie and do
 not the truth4 ,but if we walk in the  
light1 as he is in the light1 we have   
fellowship one with another1 and the    
blood of ,jesus ,christ1 his son1       
cleanseth us from all sin4 ,but lest    
this expression1 cleanseth us from all  
sin1 should be perverted1 he adds1 if we
 say we have no sin1 we deceive         

ourselves1 and the truth is not in us4  
,the blood of ,jesus ,christ cleanseth  
us from all sin1 as it wholly expiates  
or washes away the guilt of sin4 ,the   
good man is justified from all sin1 but 
he is sanctified but in part4--,the     
completeness of our justified state1 as 
,christians1 is urged in the next verse4
 ,if we confess our sins1 he is faithful
 and just to forgive us our sins1 and to
 cleanse us from all unrighteousness4   
,but lest this phrase1 cleansing us from
 all unrighteousness1 should be         
misunderstood or misapplied1 he         
immediately subjoins1 you are not to    
conceive that you1 when freely and fully
 pardoned1 have no remaining sin in your
 hearts3 ,if we say that we have not    
sinned1 we make him a liar1 and his word
 is not in us4 ,his word is not in us4  
,we know nothing of divine truth as we  
ought to know4----  ,after thus         
introducing and opening the words--what 
is proposed  ,i4 ,is to prove from      
scripture1 reason1 and experience that  

sinless perfection is not attainable in 
this world4----,and----  ,,ii4 ,then1   
some objections will be obviated4  ,i4  
,the first thing intended is to offer   
the arguments from scripture1 reason1   
and experience1 to prove that sinless   
perfection is not attainable in this    
life4----  ,we should naturally conclude
 that no person1 in his right mind1     
could believe that he himself or others 
were perfect1 wholly free from all      
remains of sin1 if there were any just  
views of the strictness of the divine   
law entertained4 ,but there have been   
found some1 in the various ages of the  
,church1 who have professed to have     
arrived at the state of such exalted    
goodness as to be as perfect and pure1  
according to their natural capacities1  
as the angels of ,god in heaven4--,but  
most full and express is the word of    
,god in declaring1 that there is no such
 thing as perfection in grace in this   
world4 ,the passages of divine truth1   
which declare this1 are so plain1 that  

it is astonishing that any one1 who hath
 a real belief in the divinity of the   
scriptures1 should ever be able to      
persuade himself1 that sinless          
perfection is among the attainments of  
,christians in this world4--  ,the text1
 we conceive1 is so express as to be    
incapable of being construed by the     
ingenuity of man1 or the arts of        
sophistry1 to another meaning4 ,a talent
 at perverting scripture1 which some    
possess and delight to exercise1        
frequently surprises us with its        
efforts2 and that is misapplied and     
distorted1 which we should suppose      
impossible to be misapplied4 ,if we say 
we have no sin1 we deceive ourselves1   
and the truth is not in us4 ,to say or  
believe we have no sin1 or have attained
 to a state of perfection in ,grace1 is 
to impose upon and delude               
ourselves3--,and that in a very high    
degree4 ,we deceive ourselves4 ,and not 
only so1 but the truth is not in us4 ,we
 do not speak the truth1 or believe the 

truth1 or know the truth4 ,we           
misapprehend the nature of ,christ's    
spiritual ,religion1 and its plainest   
and most important doctrines4--,again1  
if we say we have not sinned1 we make   
him a liar1 and his word is not in us4  
,than this no language can be more      
strong or peremptory4 ,if we say we have
 not sinned for any given time1 or never
 have sinned1 we are justly chargeable  
with imputing to the ,god of truth a    
falsehood1 and his word is not in us--we
 are destitute of a right knowledge of  
his law1 perfections1 word1 and will4   
,if any person say he hath not sinned1  
suppose for one day1 week1 or month1 he 
makes ,god a liar1 and his divine word  
is not in him4--,the ,apostle ,james    
perfectly agrees with the beloved       
disciple on this subject4 ,he remarks   
thus3 ,for in many things ,,we ,,all    
offend--,,we ,,offend ,,all4 ,if this be
 so1 no mere man since the fall1 now is1
 has been1 or will be sinlessly holy in 
this life4 ,no man can be found who doth

 not offend in many things4 ,no one but 
daily doth break the divine law in      
thought1 word1 and deed4 ,if any one can
 be produced1 who does not offend in    
many things1 then the ,apostle ,james   
does not speak true4 ,his words are2 in 
many things we offend all4 ,to offend is
 to do wrong4 ,all then do wrong in many
 things4 ,st4 ,paul likewise is most    
express and full in declaring that there
 is no sinless perfection on earth4 ,his
 words are1 for we know in part1 and we 
prophesy in part4 ,but when that which  
is perfect is come1 then that which is  
in part shall be done away4--,but now we
 see through a glass darkly2 but then   
face to face1 now ,i know in part2 but  
then shall ,i know even as also ,i am   
known4 ,here we are told the present    
state is an imperfect state1 and that   
the future in heaven is a perfect state1
 perfect in knowledge1 in holiness1 in  
all that is excellent4 ,the ,apostle    
carefully distinguishes the present and 
future state of the good man4 ,on earth 

his knowledge is low1 small1 and        
defective2 in heaven it will be full1   
glorious1 and perfect4  ,in the old     
,testament the same doctrine is         
explicitly revealed4 ,both the old and  
new-,testament speak one and the same   
doctrine1 and both rest on the same     
divine authority4 ,eccle4 vii4 #bj4 ,for
 there is not a just man upon earth that
 doeth good and sinneth not4 ,not one   
man on earth is there1 who is perfect in
 goodness4 ,no person is shielded with  
the armour of ,virtue1 as never to      
transgress any moral rule4 ,no one      
perfect in piety and morality can be    
produced or ever could4--,for1 #b       
,chron4 vi4 #cf1 there is no man which  
sinneth not4 ,how full and positive are 
these words6 ,sinless holiness1 then1 is
 never found on the earth1 in a mere    
man1 since the original defection from  
,god4 ,it is a plant which grows not in 
these climates of sin1 sorrow1 and pain1
 disappointments1 and burdens4 ,it is   
only found in the peaceful regions of   

heaven4 ,i have seen an end1 says       
,david1 of all perfection1 but thy      
commandment is exceeding broad4--,job   
says1 that our barely attempting to     
justify ourselves1 and only professing  
to be perfect is a full proof of our    
perverseness1 and sinful pride and      
ignorance4 ,if ,i justify myself1 my own
 mouth shall condemn me3 ,if ,i say ,i  
am perfect1 it shall also prove me      
perverse4--,thus full is the word of    
,god in declaring that sinless          
perfection is unattainable in this life4
  #b;dly4 ,we argue that sinless        
perfection is unattainable in this life1
 from the purity1 spirituality1 and     
extent of the divine law4 ,suppose any  
man1 in his high ideas of himself1 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 characters1 still if he had
 any just knowledge of the divine law1  
of its strictness--of its demands1 and  

of its spirituality1 he could not so far
 deceive himself as to say1 he commits1 
or has no sin4 ,the law of ,god is holy1
 just1 and good4 ,it is exceedingly     
broad or strict4 ,it is1 like its       
glorious author1 transcendently         
excellent4 ,it reaches to the inmost    
recesses of the soul1 to all the        
thoughts1 wishes1 intentions1 purposes1 
and motions of the heart1 as well as to 
the outward actions of the life4 ,it    
allows of no evil desire1 propensity1 or
 irregular wish or action4 ,it requires 
all holiness in all kinds and degrees2  
and expressed in all proper ways to     
,god2--to man2--to self4 ,it requires   
perfect love to ,god3--perfect          
benevolence to man3--and to all beings  
of a moral nature4 ,and this love is to 
be acted out1 in all its proper ways1 in
 exact measure1 proportion1 and         
perfection4 ,it calls upon us to be as  
perfect in our measure as our ,,father  
who is in heaven is perfect4 ,be ye     
therefore perfect even as your ,father  

which is in heaven is perfect4  ,the law
 of ,god cannot but be perfect1 and     
demand of us perfection2 full and entire
 conformity to it1 in heart1 in word1 in
 deed4----,can any one pretend to have  
this perfection8 ,no person can pretend 
to have1 who hath any just sense either 
of himself1 or of the pure nature and   
strictness of the divine law4 ,he who   
says that he conforms perfectly to this 
law1 in heart1 speech1 and behaviour1   
must be considered as ignorant of the   
very nature and strictness of the divine
 law1 and of what perfect conformity to 
it means4  #c;dly4 ,the nature of ,god  
and his glorious attributes1 prove to a 
demonstration the folly and presumption 
of any professions of1 or pretences to1 
a perfect conformity to his will1 and   
moral glories4 ,sinless holiness is     
being entirely1 fully1 and perfectly    
conformed to the divine will and moral  
character of ,god4 ,it is having no     
wrong ideas of him--his                 
law--character--attributes--word--glorie

s--and ways3 no wrong ideas of ,jesus or
 the ,gospel3 or any of its             
duties--precepts--calls--offers--doctrin
es--and ordinances4 ,and in addition to 
all this2 having a full belief of1 and  
perfect conformity in heart and life to 
,,them ,,all4 ,for example1 as high1 and
 exalted1 and reverential thoughts of   
,god1 of his majesty and glory1 as we   
ought to have3 as much love to1 fear and
 reverence of1 trust in1 and dependence 
on ,god as we ought to have3--as much   
love to the ,redeemer1 reliance on his  
atonement1 and gratitude for his grace1 
as we ought to have4 ,but1 my brethren1 
who alas6 has a deep sense enough of so 
much as one duty--one moral obligation1 
one attribute of the ,deity--either his 
wisdom1 power1 omnipresence1 holiness1  
mercy1 or grace1 much more of all6--,he 
who says he is perfect1 or hath a full1 
complete and perfect conformity to ,god1
 to his glorious moral character--to his
 will3 to his son1 his ,gospel1 in      
heart1 in life1 in word1 and in thought1

 is impious and profane1 is             
presumptuous1 and ignorant of the very  
nature of duty and the divine           
character4----  #dthly4 ,again1 the     
extreme deceitfulness of the human      
heart1 and difficulty of knowing it     
fully1 prove that sinless conformity to 
the law of ,god is not among the        
attainments of ,christians in this life4
 ,if it be true that the heart is       
deceitful above all things and          
desperately wicked1 it will follow that 
no mere man doth perfectly obey the law 
of ,god in this life1 but daily doth    
break it in thought1 word1 and deed4    
,but1 says the prophet ,jeremiah1 the   
heart is deceitful above all things and 
desperately wicked1 who can know it8 ,i 
the ,lord search the heart1 ,i try the  
reins1 even to give to every man        
according to his way1 and according to  
the fruit of his doing4--,under a sense 
of the difficulty and impossibility of  
fully knowing all our secret sins3      
,david cries out1 who can understand his

 errors1 cleanse thou me from secret    
faults4 ,does any one perfectly         
understand all his errors3--all his     
secret faults3--all the deceitfulness   
and desperate wickedness of his own     
heart8 ,if so1 the word of ,god is not  
true4 ,what vanity1 what presumption1   
what spiritual pride1 and ignorance to  
pretend to know all the windings1 and   
turnings1 and deep iniquity of the human
 heart--and all one's own most hidden   
sins2 and to be perfectly free from all 
evil in heart1 in life1 in conduct and  
passions6 ,who dare say he has fully    
explored the deep mysteries of          
iniquity--the plague of his own         
heart8--,and that he has as great a     
sense of the evil of sin1 as he ought to
 have8----  #ethly4 ,a further argument 
to prove that sinless perfection is     
unattainable in this life1 is that it   
would render null and void1 some of the 
duties and exercises1 in which the      
essence of piety and godliness consists4
 ,he who is perfect1 must say1 if       

self-consistent1 that he knows all duty1
 every duty1 the whole extent of duty in
 all conditions1 in all circumstances   
whatever4 ,he must also fully know all  
doctrines1 all divine ordinances3 that  
he has1 a full and perfect sense of     
every moral1 social1 relative1 and      
religious tie2 and lives up completely  
and perfectly to them all4 ,with him is 
no defect1 not even the smallest1 in    
piety or morality4 ,there is no omission
 of duty4 ,there is no want of fervour  
and sincerity4 ,there is no deficiency  
in faith1 in repentance1 in ,godly      
sorrow for sin1 in hope1 in ,charity1 in
 meekness1 in humility1 in benevolence1 
in alms1 in justice4 ,there is no corner
 of the heart but what is completely    
purged of all deceit1 malice1 envy and  
hypocrisy4--,we may add1--further1 if we
 have no sin1 we need no pardon1 no     
repentance1 no ,saviour to wash away    
present guilt1 no prayer to ,god to keep
 us at present from ,satan's devices4   
,if we have no sin in thought1 word1 and

 deed1 we can have no mourning over sin 
at present1 and need not seek for       
renewed forgiveness4 ,but our blessed   
,master has taught us to pray--forgive  
us our debts1 as we forgive our debtors4
 ,but if we have no sin1 we have no     
debts to be forgiven4 ,the perfectly    
righteous need no repentance4 ,they may 
be sorry that they were once sinners1   
but not that they are now vile and      
unworthy4 ,but the sacrifices of ,god   
are a broken and contrite heart2 a      
broken and a contrite spirit1 ,o ,god   
thou wilt not despise4 ,if we have no   
sin1 we can offer no such sacrifices4   
,the man who is sinlessly holy may say1 
,i was once a sinner1 but ,i am not a   
sinner now4 ,i could once say ,god be   
merciful to me a sinner2 but now ,i can 
say1 ,god be thanked1 ,i am not as other
 men are1 ,i have no sin4 ,what impiety1
 what insufferable spiritual pride in   
this language6 ,and before any one can  
feel thus1 he must be destitute of all  
humility1 self-abasement1 and just sense

 of ,god1 and of himself4----  #fthly4  
,a pretence to sinless perfection is    
contrary to the experience of saints    
recorded in scripture4 ,the faith of    
assurance is attainable in this life4   
,but this is a very different thing from
 perfection in grace4 ,the good man in  
the exercise of grace is afraid of being
 deceived1 of mistaking the nature of   
religion4 ,he sees so much remaining    
sin1 so much depravity1 want of more    
ardent love to ,god1 so many failings in
 duty1 that he wonders how ,god can     
pardon him4 ,he feels that he is the    
chief of sinners1 unworthy even to stand
 before ,god1 and that his holiest      
duties need to be sprinkled afresh with 
the all-atoning blood of ,jesus1 and    
that he deserves to perish in his sins  
unpitied4 ,he feels his own unworthiness
 of eternal life4----,the more grace any
 one has1 the more he wishes it to be   
increased4 ,he hungers and thirsts after
 righteousness more and more4 ,from day 
to day1 he sees more and more of his    

sins1 their number1 their several       
aggravations1 and the extent of the     
divine law4 ,he never thinks that he    
hath done enough for ,god and religion1 
or can do enough1 or now does enough4   
,he rejoices1 if he may be honoured1    
though it be only as the smallest means1
 of advancing the cause of ,god in the  
world1 even at the risk of his own      
reputation1 or the scoffs of impiety4   
,he knows that he is bound to love ,god 
with all his heart1 with all his        
strength1 with all his soul2 and his    
neighbour as himself2 and to be wholly  
conformed to the divine will1 and duty3 
to worship ,god with all the ardor1     
purity1 and sincerity of which his      
nature is capable4  ,so far from having 
attained perfection1 those who have the 
most grace and the deepest experience of
 religion1 have innumerable sins daily  
to confess1 many failings and           
deficiencies of duty1 cold and dead     
frames1 and much remaining corruption   
over which to mourn1 and of which to    

repent4 ,and the more holy any are1 the 
more humble will they be1 the more      
sensible of their sins1 of their        
hypocrisy1 their want of faith1 of love1
 of hope1 and of every grace2 and of    
course the more ready will they be to   
cry out as ,st4 ,paul did1 ,o wretched  
man that ,i am who shall deliver me from
 this body of death6 ,so eminent a      
,christian as ,st4 ,paul was1 utterly   
discarded the notion of sinless holiness
 being among his attainments4 ,and it is
 a common opinion that this remarkable  
man had made higher advances in         
holiness1 and really felt more of the   
power of ,religion than any one that    
ever lived1 or was ever received to     
heaven from this ,apostate world4 ,he   
says1 ,not as though ,i had already     
attained1 either were already perfect3  
but ,i follow after1 if that ,i may     
apprehend1 that for which ,i also am    
apprehended3 but this one thing ,i do1  
forgetting the things that are behind1  
and reaching forth toward those things  

that are before4 ,i press towards the   
mark for the prize of the high calling  
of ,god in ,christ ,jesus4 ,if so holy a
 man and distinguished an ,apostle1 if  
the best ,christian that ever was1      
peremptorily assert that he hath not    
reached to perfection1 though it were   
the mark which he had set before him1   
what presumption in any to pretend to   
surpass him1 and to have attained it6   
,he says of himself1 what indeed is true
 of all good men4 ,for we know that the 
law is spiritual1 but ,i am carnal sold 
under sin4 ,for that which ,i do1 ,i    
allow not3 for what ,i would1 that ,i do
 not2 but what ,i hate that do ,i4 ,i   
find then a law that when ,i would do   
good1 evil is present with me4 ,o       
wretched man that ,i am1 who shall      
deliver me from the body of this death6 
,here is remaining sin in ,st4 ,paul4   
,there is1 with respect to him no such  
thing as entire freedom from it4 ,he    
mourns over it4 ,he cries out in        
bitterness to be freed from it4 ,there  

was a time1 indeed1 when he thought he  
was perfect1 but that was in his        
ignorant pharisaical state4             
,circumcised1 says he1 the eighth day1  
of the stock of ,israel1 of the tribe of
 ,benjamin1 an ,hebrew of the ,hebrews2 
as touching the law a pharisee4         
,concerning zeal1 persecuting the       
,church2 touching the righteousness of  
the law1 blameless4 ,but after he was   
converted to christianity1 he saw and   
bewailed his imperfections and remaining
 sin4 ,when he thought he was perfect1  
he was a poor deluded1 self-boasting1   
and self-righteous ,pharisee4--,in the  
pharisee who went up to the temple to   
pray1 we have an instance of a man who  
thought himself perfect4 ,but our ,lord 
thought very differently of him4 ,he was
 a singular instance of self-righteous  
spirit4 ,two men went up into the temple
 to pray3 the one a pharisee and the    
other a publican4--,the pharisee stood  
and prayed thus with himself1 ,god ,i   
thank thee1 that ,i am not as other men 

are1 extortioners1 unjust1 adulterers1  
or even as this publican4 ,i fast twice 
in the week1 ,i give tythes of all that 
,i possess4 ,and the publican stood afar
 off1 and would not so much as lift up  
his eyes to heaven1 but smote upon his  
breast1 saying ,god be merciful to me a 
sinner4 ,here was a man boasting of his 
perfection3 and another who saw1 felt1  
and confessed his sinfulness4 ,god be   
merciful to me a sinner4 ,persons of the
 most knowledge1 longest standing and   
deepest experience in ,religion1 are the
 farthest from supposing that they are  
perfect4----  ,to all these arguments to
 disprove the doctrine of the           
attainableness of sinless perfection in 
this life1 it may be proper to add all  
,,the ,,protestant ,,public             
,,confessions ,,of ,,faith1 wholly      
disavow the idea4 ,it would be tedious  
to mention them all4--,as a specimen1 we
 appeal to the shorter catechism of the 
,assembly of ,divines at ,westminster   
convened1 to draw up a concise          

,,confession ,,of ,,faith4 ,in answer to
 this question is any man able in this  
life1 perfectly to keep the commandments
 of ,god8--,they judiciously and        
scripturally reply3 no mere man since   
the fall is able perfectly to keep the  
commandments of ,god1 but daily doth    
break them in thought1 word1 and        
deed4--,i shall close this branch of the
 subject with the words of ,mr4 ,mason4 
,it is very extraordinary1 says he1 that
 this sinless perfection is pretended to
 by persons among whom we should least  
of all expect to find it2 persons of    
low1 narrow1 contracted minds2 who      
discover very little of the genuine     
spirit of the ,gospel1 humility1        
meekness1 and charity2 and then seem    
never once to suspect themselves capable
 of any such thing as spiritual pride1  
false zeal1 and heart-delusion4--,but   
these pretences to sinless holiness     
carry in them so much ignorance1        
rashness1 presumption1 and secret pride 
that they contradict themselves1 and    

evidently demonstrate the falsehood of  
what they assert2 unless it can be      
proved1 that there is nothing sinful in 
those forementioned principles and      
dispositions1 from whence they evidently
 spring4--,so that he who says he has no
 sin1 not only maketh ,god1 but maketh  
himself a liar4 ,and such a palpable    
extravagance as this1 must needs throw a
 great discredit and strong suspicion   
upon any that espouse it4  ,,ii4 ,the   
second thing proposed1 was to remove    
some objections or cavils1 which have   
been raised on this subject4--,the      
objector does not fail to remind us that
 the scripture often speaks of1 or      
mentions the words1 ,perfect and        
,perfection4 ,in reply we grant it1 and 
remark that it uses them in three       
senses2 or that there are three sorts of
 perfection--absolute1 indefective1 and 
relative or moral4 ,the first is        
particular to ,god1 the second to angels
 and saints in heaven1 and the third is 
possessed by good men on earth4--,how   

unfounded all claims to the second sort 
of perfection1 that is1 sinless         
holiness1 are1 we have largely          
considered4 ,the third or last kind of  
perfection1 usually termed relative or  
moral1 is a gracious sincerity4 ,and    
this is all the perfection attainable in
 this present world4 ,the faith of      
assurance is the highest attainment of  
christians on earth4 ,and but ,,few     
comparatively arrive at this4 ,how happy
 those who have6 ,to attain this1 every 
exertion should be made4--,in the last  
sense of the word perfect or perfection1
 good men in scripture are said to be   
perfect3 that is1 sincere upright men1  
free from hypocrisy4 ,thus ,job and     
others are called perfect men4--,mark   
the perfect man1 and behold the upright1
 for the end of that man is peace4 ,here
 the perfect man is the upright man4    
,that the man of ,god1 says the         
,apostle1 may be perfect2 not sinlessly 
holy1 but furnished to all duty4--,all  
may know very easily that the word      

perfect1 when applied to pious believers
 or righteous men1 is used for gracious 
sincerity4--,scripture must expound     
itself2 it is its own best              
expositor4----  #b;dly4 ,but says the   
objector1 the ,apostle ,john1 declares1 
that he that is born of ,god1 cannot    
sin1 for the seed of ,god remaineth in  
him4 ,the meaning of this evidently is1 
that those who are born of ,god1 do not1
 and cannot sin and live as others do   
allowedly1 habitually and with such     
strength of heart4 ,on the other hand1  
they mourn over sin1 hate it1 and lament
 all remains of it in themselves and    
others4  #c;dly4 ,the pleader for       
sinless holiness in this life1 quotes   
,rom4 vi4 #g4 ,for he that is dead1 is  
freed from sin4 ,what ,st4 ,paul means1 
he himself tells us in verse #ad--;for  
sin shall not have dominion over you4   
,if then we will permit the ,apostle to 
be his own interpreter1 we cannot       
mistake his meaning4 ,verse #ab4 ,he    
says1 let not sin ,,reign in your mortal

 bodies1 that ye should obey it1 in the 
lusts thereof4 ,here he most plainly    
informs us that by being freed from sin1
 he means freedom from its reigning     
power1 and from its guilt4 ,every true  
believer is freed from its reigning     
power1 and its condemning guilt4 ,for   
there is no condemnation to them that   
are in ,christ ,jesus4 ,the believer is 
justified and accepted of ,god on       
account of the ,mediator's              
righteousness1 and shall never come into
 condemnation4 ,he receives the son of  
,god as his only ,saviour1 his teaching 
prophet1 atoning priest1 and ruling     
king4 ,being sanctified by the power of 
divine grace he gives himself up to the 
duties of a holy life4 ,trusting for    
pardon to the merits of his ,redeemer1  
he imitates him in all his imitable     
perfections4--,there is1 upon the whole 
no plea for the attainableness of       
sinless perfection in this life1 either 
from scripture or experience1 which has 
any solid foundation4  ,we shall now    

make some improvement of this important 
subject4--,and the first remark is that 
every thing1 in the word of ,god1 and in
 the frame of nature1 conspire to show  
us that this is a state of trial and    
probation1 and was never designed1 in   
divine wisdom1 to be a state of         
perfection and retribution4 ,perfection 
and unsinning obedience do not seem to  
comport with a state of probation or    
trial4 ,a probationary state always     
presupposes1 and is introductory to a   
retribution state4 ,every thing around  
us indicates an imperfect and fallen    
condition4 ,all the calls1 warnings1    
invitations1 counsels1 exhortations1    
promises of assisting grace--and even   
the ,gospel-plan of life and peace      
itself1 clearly demonstrate that this is
 not a state of unsinning obedience4    
,imperfection1 in legible characters1 is
 written on all human beings1 on all the
 works and ways of man2 on every duty   
and virtue4 ,the eye sees nothing       
perfect around us4--,sorrow1 pain1      

losses1 distress--and groans are the lot
 of man4 ,these denote imperfections of 
virtue--declare guilt1 or moral         
evil4----,jesus of ,nazareth alone1 the 
author of our salvation was without sin4
 ,he was holy1 harmless1 undefiled4 ,his
 ,goodness was immaculate4 ,his         
obedience was indefective4 ,by him      
sinless holiness was exhibited4 ,for any
 to pretend to perfection in goodness1  
is in this respect1 to claim equality   
with him4--,again--  #bndly4 ,we        
observe1 for the improvement of the     
subject1 that though sinless holiness be
 not attainable in this life1 yet all1  
without exception1 ought to make it the 
mark1 at which they should aim4 ,the    
question is not1 whether the divine law 
require of man complete or perfect      
conformity to its precepts in heart and 
life4 ,this we believe4 ,the divine law 
cannot abate in its demands1 or be less 
strict4 ,it changes not4--,the question 
is not1 whether it be wrong in us1 to   
fall short of duty in any one instance  

or respect4 ,this is allowed4 ,all      
defect in moral goodness is criminal1 or
 involves blame4 ,neither is the        
question1 whether all men should aim at 
sinless holiness or seek for it4 ,but   
whether any attain to it1 in this life8 
,we contend that none do4 ,we have      
offered our reasons4 ,we trust they will
 satisfy all impartial enquirers after  
truth4  ,but we are not to sit down easy
 in our religious pursuits1 or content  
ourselves with low measures of grace1 or
 be remiss and negligent1 because       
sinless perfection is unattainable1     
because this is an imperfect world1 or  
because all have failings1 infirmities  
and a mixture of sin in every duty4     
,this would be an awful abuse1 and      
horrible perversion of the doctrine3    
would bespeak a very depraved mind4--,on
 the other hand1 this subject1 and all  
the word of ,god teach us to press      
forward in our ,christian course1 as    
those who run in a race3 to strive to   
excel in piety1 in every grace1 and     

every moral duty1 as those who are      
engaged in a warfare3--to have          
constantly in our eyes the example of   
the ,redeemer1 and the end of our faith1
 the glorious prize to be at last       
enjoyed4 ,we are to forget the things   
that are behind1 and reach forth toward 
those that are before3 to rest in no    
attainments1 which we may think we have 
already reached1 either in piety or     
morality1 either in love to ,god or man1
 either christian graces or moral       
,virtues4--,we are to go on from        
strength to strength--from one degree of
 grace to another--from step to step in 
the way of righteousness4--,we are to   
give all diligence to make our ,calling 
and ,election sure3 to be found of ,god 
in peace at last4 ,we are to add to our 
faith1 virtue2 to virtue1 knowledge2 to 
knowledge1 temperance2 to temperance1   
patience2 to patience1 brotherly        
kindness2 and to brotherly kindness1    
,charity4--,we are to increase in all   
spiritual wisdom1 in all christian      

knowledge and experience1 cultivating1  
in a strict and careful attendance on   
all the means of grace1 public worship  
and holy ordinances1 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 grace1 till we
 all come in the unity of the faith and 
of the knowledge of ,god1 unto a perfect
 man1 unto the measure of the stature of
 the fulness of ,christ1 which will be  
at death4--,in fine1 our warmest        
prayers1 our most vigorous endeavours1  
our highest aim1 should be1 that we may 
have a more lively faith--a more deep   
repentance--a more animated zeal1 a more
 pious frame of heart1 and exemplary    
life4--,amen4    ,,discourse ,,xx4      
----------  ,the ,apostle's caution to  
all ,christians--be not carried about   
with divers and strange doctrines1 or   
the danger of instability1 and          
pernicious tendency of error4  ,,hebrews

 xiii4 #i4  ,be not carried about with  
divers and strange doctrines4  ,one very
 good proof of the truth and divinity of
 the scriptures is their laying before  
us1 the proneness of men to imbibe1 on  
the great subject of religion and       
morals1 pernicious principles and       
dangerous delusions4 ,a more melancholy 
view of the vices and corruption of     
human nature can hardly be exhibited1   
than the avidity with which it admits1  
and the obstinacy with which it defends 
errors1 when once received4 ,hence we so
 often find our ,saviour1 who perfectly 
knew what was in man1 cautioning his    
followers against false doctrines and   
false teachers4 ,in this1 as well as in 
all other respects1 the example of their
 ,lord and ,master is imitated by the   
,apostles1 who were inspired and        
commissioned by him4 ,in almost every   
,letter of theirs to the ,churches1     
gathered and formed by them1 are        
inserted seasonable and solemn cautions 
against the pernicious influence of     

errors and dangerous heresies4 ,they    
likewise direct ,christians1 in a       
,church-capacity1 which indeed was very 
necessary1 in what manner to treat them4
 ,a man that is an heretic after the    
first and second admonition reject4 ,an 
heretic is one who imbibes principles   
totally inconsistent with1 and          
subversive of1 the very foundation of   
the ,gospel1 and causes divisions and   
schisms in the body of ,christ--the     
,church4 ,such an one is to be solemnly 
admonished by the ,church of his        
destructive principles1 and unchristian 
and divisive practices1 a first and     
second time4 ,and if all the lenient and
 ,christian methods to reclaim him1 be  
ineffectual1 and he continue obstinate  
in his false principles1 and endeavours 
to introduce divisions and strife into  
the church1 after due pains and         
patience1 he is to be rejected from the 
communion of the faithful4--,the        
,apostle to the christians at ,rome1    
directs them in a ,church-capacity to   

mark and avoid persons who embrace      
doctrines different from his2 and who   
thereby cause divisions4 ,he is very    
fervent and affectionate in his address4
 ,now ,i beseech you ,brethren1 mark    
them which cause divisions and offences 
contrary to the doctrine ye have        
learned2 and avoid them4 ,for they that 
are such1 serve not our ,lord ,jesus    
,christ1 but their own belly1 ,,selfish 
,,views and ,,interest1 and by good     
words and fair speeches1 deceive the    
hearts of the simple4 ,they delude the  
weak and uninformed4 ,well instructed   
,christians are seldom led away from    
sound doctrine4 ,unstable persons are   
easily seduced4 ,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   
,religion4 ,designing men who cause     
divisions and offences contrary to the  
doctrine of ,christ1 always carry on    
their purposes1 with good words and fair

 speeches1 much subtlety and art1 under 
the disguise of friendship1 and great   
zeal for a more pure religion4 ,they    
have on sheep's clothing1 though        
inwardly they are ravening wolves4      
,titus1 ,bishop of the ,island of       
,crete1 is directed how to convince     
opposers to the true religion3 holding  
fast the faithful word1 as he hath been 
taught1 that is1 the true ,minister of  
,christ1 that he may be able by ,,sound 
,,doctrine both to exhort and convince  
gainsayers4 ,sound doctrine1 or the     
great and important truths of the       
,gospel1 are the way to convince and    
reclaim gainsayers1 or the erroneous4   
,sound doctrine is then knowable1 what  
may be learned with much ease from the  
holy scriptures4--,the ,christians in   
the ,churches of ,galatia are told1 that
 error and false doctrines have a       
strange kind of influence on the mind1  
like fascination4 ,and that false       
prophets or pretended ,teachers have    
almost the power of magic1 or sorcery to

 bewitch people4--,o foolish ,galatians1
 who hath ,,bewitched you that you      
should not obey the truth1 before whose 
eyes ,jesus ,christ hath been evidently 
set forth and crucified among you4 ,they
 had the very best means of instruction 
in the principles of the ,gospel4 ,st4  
,paul was their preacher4 ,he was       
surpassed by none of his brethren1 in   
zeal or eminence of abilities4 ,after   
all1 false ,teachers seduced some of    
these professed ,christians of the      
,churches of ,galatia from the faith and
 order of the ,gospel4 ,he supposed     
there was something like magical        
incantation and witchcraft in their     
seduction4 ,o foolish ,galatians who    
hath bewitched you4--,whoever1 in the   
course of human events1 has been an     
observing spectator of the rise and     
progress of any gross delusions or great
 errors in ,religion1 will not think the
 ,apostle too strong in his             
language4--,certainly1 then1 most       
needful is the caution of the text1 be  

not carried about with divers and       
strange doctrines4  ,what is proposed1  
in dependence on divine help1 in the    
sequel1 is to explain this caution1 or  
to show the danger of instability1 and  
pernicious tendency of error4--,and then
 by way of improvement point out that   
conduct which becomes ,christians1 when 
gross errors and unhappy divisions      
spring up among them4  ,the principle   
design of the present discourse is to   
explain the caution1 of the ,apostle1 in
 these words1 be not carried about with 
divers and strange doctrines1 or to shew
 the danger of instability in religion1 
and pernicious tendency of error4  ,the 
divers and strange doctrines1 which the 
,apostle had in view1 in the caution    
which he gives in the text1 no doubt    
were various false and hurtful errors1  
which were spread among the ,churches   
gathered and planted by the ,apostles1  
through the insinuations and plausible  
arts of the ,judaizing ,teachers4 ,many 
of these1 half ,jews and half           

,christians1 arose1 and infested the    
,churches with the poison of their false
 notions4 ,their object in general was  
to form a coalition between             
,christianity and ,judaism2 to have the 
law of ,moses and ,gospel of ,christ so 
blended as to form one complex religion4
 ,the ,jewish converts to ,christianity 
were extremely unwilling to relinquish  
their own rites and ceremonies4 ,long   
was it before they could admit the idea 
that their legal rites and sacrifices   
were merely typical2 and of course1 were
 to be wholly abolished1 when the       
,antitype was come4 ,when the substance 
was come1 the shadows were to flee away4
 ,the ,judaizing teachers strenuously   
maintained1 that the observance of the  
,mosaic ritual was necessary to         
salvation4 ,they held that obedience to 
the law of ,moses1 as well as faith in  
,christ1 was requisite to our           
justification before ,god4 ,these false 
teachers had greatly corrupted the      
,gospel4 ,many were deluded by them4    

,and various strange doctrines or       
notions about meats and drinks were     
adopted4 ,and the ,jewish converts to   
,christianity were tossed to and fro    
with them3 ,were carried about1 or led  
away with them4 ,the ,apostle therefore 
writes to all the converts from ,judaism
 to ,christianity to beware of all      
notions1 which were contrary to the     
great and essential doctrines of the    
,gospel1 to the first principles of the 
,oracles of ,god4 ,be not carried about 
with divers and strange doctrines4 ,he  
wished to have them ,,stable and ,,firm 
in their principles3 never to listen to 
the various strange notions1 which any  
should attempt to diffuse among them4   
,the divers and strange doctrines       
against which the ,apostle would have   
,christians be on their guard1 are then 
all false notions and corrupt principles
 of ,religion3 all tenets and opinions  
however various1 or surprisingly absurd 
they may be1 which shall arise in the   
,church1 in any age4 ,the strange       

doctrines were principles contrary to   
what he taught and preached--contrary to
 the true doctrines of ,christ4 ,he     
calls them strange because unknown to   
the ,gospel1 not contained in the word  
of ,god1 and not preached by him4 ,and  
they were strange too because contrary  
to the obvious dictates of reason4 ,all 
unreasonable and absurd tenets in       
religion1 may then fitly be termed      
strange4 ,and they are divers2 many and 
various4 ,we are then to beware of all  
the various false principles broached   
among the several denominations of      
,christians4 ,such1 at different times1 
spring up among the respective          
,communions of ,christians4 ,some ages  
or periods are more noted for the rise  
and diffusion of errors and delusions   
than others4 ,but error1 in a greater or
 less degree1 has infected every age1   
and part of the ,christian world4       
,sometimes1 indeed1 the pure and strict 
principles of the ,gospel will long     
obtain among a people4 ,they will have  

uninterrupted tranquility4 ,the great   
head of the church shall remarkably     
smile upon them4 ,the ,god of ,zion     
shall long bless them4 ,no tempest      
rages4 ,no clouds overshadow the sky4   
,the truth is professed1 and is ably    
defended4 ,men of shining talents1 and  
whose zeal for purity of doctrines and  
worship is equal to their talents are   
raised up1 in happy succession1 to      
oppose error1 and to plead the cause of 
,zion2 who are as polished shafts in the
 quiver of ,god2 and who are honoured as
 eminent instruments of promoting the   
truth4--,a few years may produce1 in the
 same place or ,country1 a melancholy   
reverse4 ,truth may be greatly opposed4 
,errors of a very alarming nature may   
suddenly arise4 ,zion may be clothed in 
sackcloth1 and be bathed in tears4      
,public worship may be deserted4 ,divine
 ordinances may be denied or            
disregarded4 ,the ,saviour may be       
disowned1 and the interests of morality 
be languishing4 ,false prophets then    

come forward2 betrayers of the truth are
 found to multiply where there was the  
least ground to fear4 ,error is most    
widely and extensively diffused by      
corrupt writings and corrupt men1 under 
the venerable name of preachers of the  
,gospel1 who travel into different and  
distant parts1 with the zeal of         
pilgrims1 and with an engagedness1 which
 if employed in the promotion of truth  
and pure religion1 would work happy     
effects4 ,an uncommon ardor usually     
accompanies men1 who broach novel       
tenets1 and set out with an intention to
 disseminate them extensively4 ,pride   
and party views aid that ardor4 ,an     
unwillingness to sink into contempt1 and
 an ambition to keep themselves in      
countenance produce wonderful exertions4
 ,the man1 who undertakes to spread     
errors and delusions feels that his     
reputation is concerned in his success2 
every proselyte adds strength3--every   
advance gives courage4 ,and it is a     
remark well-founded1 that we seldom find

 fanatics in religion1 and the          
propagators of false principles         
deficient either in impudence or ardor4 
,men who have thrown off the strict and 
pure doctrines1 in which they have been 
educated1 or which they have for many   
years professed1 and have denied all    
religion1 or adopted erroneous and false
 principles1 commonly become obstinate  
and stubborn1 self-confident and        
censorious4 ,rarely is it known that    
such are ever reclaimed4 ,they go on    
waxing worse and worse1 till life close1
 and eternity open upon them4 ,how      
needful therefore the caution1 ,be not  
carried about with divers and strange   
doctrines6 ,how unhappy to be unstable1 
in the things of ,god6 ,how mischievous 
is the tendency of error6 ,the double   
minded man is unstable in all his ways4 
,the character of ,reuben is unstable as
 water1 thou shalt not excel4           
,instability will effectually prevent   
our arriving at any degree of           
excellence1 in any praise-worthy        

pursuit4 ,if unstable1 we can make no   
proficiency in useful knowledge1 or     
arrive at any high degree of moral      
,virtue1 or religious attainments4 ,man 
suffers more by being unstable in his   
ways than can be easily computed1 or    
than almost any one is aware of4 ,the   
more important and interesting the      
things1 in which we are engaged1 or to  
which we propose to pay our attention1  
the more fatal is instability4 ,to be   
always changing from one thing to       
another1 is the way never to accomplish 
any thing1 at least1 to any good        
purpose4 ,when we consider instability  
as it respects ,religion1 the danger of 
it can hardly be expressed or conceived4
 ,he who is unstable in the things of   
the world is sure to be1 in the event1  
despised2 and to sink into wretchedness4
 ,misfortunes and disgrace will attend  
him4 ,he cannot pass his days with      
comfort4 ,he must content himself1      
whatever may be his ambition1 with being
 an unimportant character1 and being of 

little service to the great community of
 men1 unless by being a warning to all  
with whom he may converse of the ill    
effects of instability4  ,but he who is 
unstable in the things of ,god1 can     
enjoy no comfort or arrive at any       
excellence4 ,it is a good thing that the
 heart be established with grace4 ,happy
 is the person who is established1 in   
the principles of grace1 and in gracious
 and holy exercises6 ,to be carried     
about with divers and strange doctrines 
is the way to have no just and true     
notions of the doctrines of ,christ1 to 
lose the advantages of the ,gospel1 to  
be instrumental of giving to others     
false notions of religion1 or prejudices
 against it1 and to be in danger of     
missing of final happiness ourselves4   
,the ,apostle had very great anxiety    
lest ,christians1 the professed converts
 to ,christianity1 should be led away   
from the truth by subtle deceivers4     
,that we1 says he1 to the ,ephesians1   
henceforth be no more ,children1 tossed 

to and fro1 and carried about with every
 wind of doctrine1 by the sleight of    
man1 and cunning craftiness whereby they
 lie in wait to deceive4 ,children are  
easily persuaded to change their        
minds--to adopt new1 and lay aside      
former opinions1 without any careful    
examination1 or sufficient reasons4 ,so1
 many people1 who indeed are but        
,children in knowledge1 are tossed to   
and fro1 and carried about with every   
wind of doctrine4 ,and there are always 
to be found a plenty of wrong-principled
 men1 who lie in wait to deceive4 ,the  
,apostle speaks of their insidious arts1
 and plausible ways of deception in     
terms remarkably strong3 by the sleight 
of men and cunning craftiness whereby   
thy lie in wait to deceive4--,as there  
are true1 so there are false1 and as    
there are sound1 so there are unsound or
 corrupt doctrines4 ,and as we are most 
diligently to seek and love the one1 so 
we are most cautiously to shun the      
other4 ,and this is of the greatest     

importance to us all2 and of equal      
importance to all4 ,all are liable to   
fall from the truth1 or to misapprehend 
it4 ,there is no moment the ,christian  
can say1 ,i am free from the danger of  
falling into error2 such error as shall 
offend ,god1 grieve his people1 cause   
divisions1 interrupt the peace of the   
,church1 and wound my own ,conscience4  
,error is pleasing to the depraved heart
 of man4 ,divine truth is unwelcome4    
,others1 great and learned men1 after   
high professions have apostatised--have 
renounced the right ways of the ,lord4  
,i may1 in the holy and righteous       
,providence of ,god1 should the         
,christian say1 be left to fall into    
error and delusion4 ,let him that       
thinketh he standeth take heed lest he  
fall4 ,the tendency of false principles 
in ,religion is extremely pernicious4   
,all error indeed hath an unhappy effect
 on the human mind4#a----  #a4 ,the     
pernicious tendency of error appears    
from the influence1 which all           

principles1 whether true or false1 have 
on the life and conduct of mankind4     
,that truth has great power and         
influence upon the human mind1 will     
hardly be denied4 ,mighty is its force4 
,the powerful influence of divine truth 
in purifying the affections of the      
heart1 and reforming the life is        
necessarily implied in these words3     
,sanctify them by thy truth1 thy word is
 truth4 ,these are the words of our     
,redeemer himself4 ,and they certainly  
teach us1 that ,gospel-truths1 or the   
pure and heavenly doctrines of his      
religion have a tendency to correct the 
prejudices1 to enlighten the minds1 to  
impress the hearts1 and to purify the   
affections of people4 ,if the happy     
effects of true doctrines1 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 doctrines1--of  
contending earnestly for the faith once 

delivered to the saints--of abiding in  
the doctrine of ,christ8 ,on the other  
hand1 if the effect of error be not     
exceedingly pernicious1 why should we be
 so frequently1 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 delusion8 ,some affect to believe in
 the harmlessness of error2 and that all
 opinions and speculations in religion  
are of little or no consequence4 ,but if
 error be harmless--,i think it will    
follow that truth is useless4 ,but did  
not ,jesus of ,nazareth1 come from ,god 
on purpose to reveal the truth8----     
#bndly4 ,all errors or false principles1
 respecting religion and morals1 lead to
 evil practices4 ,the greater the error1
 the greater will be its ill-effect4    
,small errors1 relating to mere         
circumstances of religion1 to names and 
forms1 rites and ceremonies1 have a     
proportionately small influence in      

producing wrong practice1 or corrupting 
the morals of men4 ,many speculations1  
and erroneous opinions are of so        
inconsiderable a nature1 though they    
have caused much altercation and        
divisions among professing ,christians1 
as to be totally unworthy of notice4    
,and ,christians ought to be ashamed    
that they ever contended about them4    
,they are not of sufficient consequence 
in themselves to excite warrantably any 
alarm in that mind1 which has the       
tenderest and most affectionate regards 
for truth and religion4 ,there are meats
 and drinks1 indifferent things1 in     
which the kingdom of ,god does not      
consist4 ,we need never dispute about   
these4 ,from those who hold to them1 our
 ,charity ought not1 in the smallest    
degree1 to be withdrawn4 ,we may have   
all the ardor of brotherly love towards1
 and ,christian ,communion1 with1       
them4--,other errors1 again1 are of a   
most alarming nature1 and affect the    
very substance and vitals of ,religion4 

,they undermine the foundation1 and take
 away all the beauty and glory of the   
,gospel4 ,such the ,apostle ,peter      
stiles damnable heresies4 #b ,pet4 ii4  
#a4 ,but there were false prophets also 
among the people1 even as there shall be
 false ,teachers among you1 who privily 
shall bring in damnable heresies1 even  
denying the ,lord that bought them1 and 
bring upon themselves swift destruction4
 ,these are errors which are            
essential--which1 pursued in all their  
natural and necessary consequences1     
destroy all the foundations of          
,religion4 ,errors of this kind have the
 worst effect on practice4 ,we must     
strictly guard against them1 and do all 
in our power1 in all scripture-ways1 to 
prevent their rise or progress4 ,we must
 retire from such as hold them4 ,and we 
cannot1 with a safe conscience1 wish    
them ,god speed4 ,whosoever             
transgresseth1 and abideth not in the   
doctrine of ,christ1 hath not ,god3 he  
that abideth in the doctrine of ,christ1

 he hath both the father and the son4   
,if there come any unto you1 and bring  
not this doctrine1 receive him not into 
your house1 neither bid him ,god speed4 
,for he that biddeth him ,god speed is  
partaker of his evil deeds4--  ,our     
practice is more or less influenced by  
all our religious tenets4 ,wrong belief 
leads to wrong conduct4 ,error in       
doctrine1 invariably and universally1   
affects the conduct in proportion to its
 magnitude4 ,to illustrate this1 in a   
few plain instances which cannot be     
controverted--permit me to              
ask1--,suppose ,i imbibe the erroneous  
opinion that prayer to the ,god of all  
grace is not required of man1 and is    
wholly insignificant1 will not this lead
 me to lay aside the practice of it1 in 
all its forms1 altogether8--,again1     
suppose ,i adopt1 as one article of my  
,creed1 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 use1 will not this     
cause me to disesteem them2 and1 then1  
to neglect them in my life entirely8--or
 further1 suppose ,i receive1 as a right
 opinion in morals1 the lawfulness of   
self-murder1 and the lawfulness of      
violating the truth1 when it may be     
inconvenient for me to adhere strictly  
to its laws1 will any man believe that  
,i shall not1 as emergencies arise1 act 
out these corrupt principles8           
,innumerable other instances1 might with
 equal pertinency1 be adduced4 ,these   
are only adduced as a specimen to prove1
 beyond all contradiction1 that all     
errors have either a greater or less    
influence on the conduct of men4        
#c;dly4 ,false principles in religion   
excite and nourish evil tempers of      
heart4 ,doctrines which are contrary to 
the ,gospel1 and are not according to   
godliness have an influence on the      
heart1 as well as life4 ,they corrupt   
the mind4 ,nay1 they pollute and vitiate
 it4 ,they create evil desires and vile 

affections1 envy1 prejudice1 wrath1 evil
 speaking1 censoriousness1 bitterness4  
,they destroy the sweet and benevolent  
exercises1 in which our happiness       
consists4 ,as heavenly truths1 the pure 
doctrines of ,christianity1 sweeten and 
purify the heart1 and make men meek1    
kind1 tender-hearted--benevolent1 and   
friendly to man1 so false principles or 
wrong religious tenets1 excite evil     
affections1 and poison the soul with    
malice and impurity4 ,by their fruits on
 the heart1 as well as conduct are we to
 know doctrines1 as well as ,teachers4  
,beware of false prophets which come to 
you in sheep's clothing1 but inwardly   
are ravening wolves4 ,ye shall know them
 by their fruits4 ,do men gather grapes 
of thorns or figs of thistles8 ,even so 
every good tree bringeth forth good     
fruit3 but a corrupt tree bringeth forth
 evil fruit4 ,a good tree cannot bring  
forth evil fruit3 neither can a corrupt 
tree bring forth good fruit4 ,every tree
 that bringeth not forth good fruit is  

hewn down and cast into the fire4       
,therefore by their fruits ye shall know
 them4--,characters and doctrines are to
 be known by their fruits4 ,false       
doctrines always tend to corrupt the    
heart4  #dthly4 ,false doctrines or     
errors have a pernicious influence upon 
the morals of society at large1 even    
upon the manners of those people1 where 
they rise up and prevail1 though they do
 not imbibe them4 ,loose and unimproving
 discourse flows from wrong and loose   
principles4 ,such discourse falls in    
with the evil propensities of the       
natural heart1 is listened to with      
eagerness1 and retained as an amusement 
even by persons who detest the          
principles4 ,evil communications corrupt
 good manners4 ,they always had1 and    
always will have this effect4 ,the      
tongue which speaks evil of ,virtue and 
the pure doctrines of the ,gospel1 and  
which advocates the cause of vice1 is   
doing untold mischief to society and the
 public morals4--,much more extensive is

 the mischief produced by the pen1 which
 is employed to recommend1 to colour    
over1 and spread ,vice and error1       
infidelity and immorality4 ,happy for   
society1 happy for the world1 would it  
have been if the learned had never      
devoted genius1 science1 and talents to 
the cause of ,vice6 ,but error as well  
as truth1 ,vice as well as ,virtue will 
have advocates to plead in their        
defence4 ,and where1 either by          
wrong-principled men1 or erroneous      
writings1 errors are spread1 the people 
are corrupted in their morals4 ,all     
false principles1 more or less1 injure  
society1 where they obtain and have an  
ill-effect upon the manners of such as  
are spectators of them1 or reside in the
 midst of them4 ,this is the natural    
tendency of errors1 in doctrine and     
practice4 ,and this effect will take    
place1 unless individuals1 or the people
 at large1 have such an abhorrence of   
them1 as shall be an effectual antidote4
  ,when errors arise and spread1 the    

,christian may1 and ought to be grieved1
 but he ought not to despond2 or        
distrust the love and kindness of ,god  
to his true people and the true         
,religion4 ,especially ought he not to  
mingle resentment with his concern for  
the cause of truth1 ,for the wrath of   
man worketh not the righteousness of    
,god4 ,for wise and holy ends1 error is 
permitted to spring up1 and prevail4    
,but it can go no farther than a wise   
and ,sovereign ,god sees meet4 ,he can  
say to it1 hitherto shall thy proud     
waves come and no farther4 ,and he will 
stay it1 in such a manner1 and such     
ways1 and at such times1 as seem best to
 him4 ,we may rest in these words of our
 ,saviour1 ,every plant which our       
heavenly ,father hath not planted1 shall
 be rooted up4 ,it was a wise advice of 
a learned man1 ,gamaliel--,if this work 
and counsel be not of ,god1 it will come
 to nought4 ,error and delusion must at 
last die away4 ,but truth shall obtain  
an eternal victory4----  ,having        

finished what was proposed1 it only     
remains to improve what hath been       
offered1 for your direction and         
assistance in practice4--  ,and         
first--,we should examine all our       
principles by the word of ,god4 ,the    
true principles of religion are to be   
taken thence4 ,and they are1 in their   
great foundation1 easily to be learned4 
,all men of common capacity may know    
them1 if they will be honest and upright
 in their search4 ,the reason1 why there
 have been so many divisions and errors1
 or false doctrines1 is because men have
 left the holy scriptures1 and gleaned  
strange doctrines1 from other sources4  
,the word of ,god must be our supreme   
and only standard4 ,if we make any thing
 a rule above it1 we wholly depart from 
it1 and get our religion from another   
source4 ,and respecting the true        
principles of religion1 ,i venture to   
say1 all real ,christians1 of whatever  
denomination1 are perfectly agreed in   
them--in the absolutely essential       

doctrines1 ,i mean1 and are much more   
agreed in every thing material1 than    
they themselves either clearly          
apprehend1 or are willing to confess4   
,secondly1 let us feel the need of      
continually watching1 lest we go off    
from the pure principles of the ,gospel4
 ,we see others1 in one age and another1
 and in one place and another1          
renouncing the right ways of the        
,lord--denying the great doctrines and  
ordinances of ,christ4 ,and we behold   
men changing their principles after long
 professed1 for errors and              
delusion4--,let us ever be upon our     
guard against the danger of going off   
from the doctrine of ,christ4 ,be not   
carried about with divers and strange   
doctrines4--  ,thirdly1 if we have      
imbibed errors1 let us hence be         
persuaded to lose no time in recovering 
ourselves from the snare4 ,others1 after
 having adopted great errors1 have seen 
their folly--have mourned over their    
obstinacy1 stubbornness1 and            

prejudices3--have recanted3--and        
returned to the truth4 ,let us1 if we   
have been carried away with divers and  
strange doctrines--,,hasten to          
relinquish them1 and recover ourselves  
from them1 before it be too late4 ,soon 
our days on earth will be ended1 and it 
will be too late to rectify any         
mistakes4--  ,fourthly--,let us add     
constant humble prayer for divine grace 
to keep us from backsliding--from       
instability--from all delusion--and     
false doctrines4 ,odious is the         
character of the backslider4 ,the       
unstable man cannot excel4              
,fervently--constantly1 should we look  
to the ,god of all wisdom and grace to  
keep us from dishonouring him1 and the  
truth1 by backsliding1 and error2--that 
he would be pleased to open our eyes to 
see the truth1 and our ears to hear     
it3--that he would confirm us in        
goodness3--establish us in the          
faith3--and hope of the ,gospel1 that we
 may not only be stedfast and           

unmoveable1 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 salvation4   ,,footnotes3   #a ,the
 pernicious tendency of ,,error1        
especially in religion1      is         
described by a writer of some eminence  
in the literary      world--in the      
following allegorical representation1   
which ,i      shall take the liberty to 
insert here for the reader's            
benefit1 in a note4 ,the allegory is    
that the demon of      error undertook  
to conduct a traveller over the ,ocean  
of      doubts into the land of         
confidence1 and was by a magic          
power called forth from the earth by the
 genius of      probability4--,not      
waiting for a reply1 he1 the genius of  
probability1 stamped three times on the 
ground1 and called      forth the demon 
of ,error1 a gloomy fiend of the        
servants      of ,arimanes4 ,the yawning
 earth gave up the reluctant            

savage1 who seemed unable to bear the   
light of day4 ,his      stature was     
enormous1 his colour black and hideous1 
his      aspect betrayed a thousand     
varying passions1 and he spread         
forth pinions that were fitted for the  
most rapid flight4      ,the traveller1 
at first1 was shocked at the spectre2   
but1      finding him obedient to       
superior power1 he assumed his          
former tranquility4       ,i have called
 you to duty1 7cries the genius to the  
demon17 to bear on your back a son of   
mortality1 over the      ,ocean of      
doubts into the land of confidence4 ,i  
expect you      will perform your       
commission with punctuality4 ,and as for
      you1 7continued the genius1       
addressing the traveller17      when    
once ,i have bound this fillet round    
your eyes1 let no      voice of         
persuasion1 nor threats1 the most       
terrifying1      persuade you to unbind 
it1 in order to look round3 keep the    
fillet fast2 look not at the ,ocean     

below1 and you may      certainly expect
 to arrive at a region of pleasure4     
,thus saying1 and the traveller's eyes  
being covered1 the      demon muttering 
curses1 raised him on his back1 and     
instantly upborne by his strong pinions1
 directed his      flight among the     
clouds4 ,neither the loudest thunder1   
nor      the most angry tempest1 could  
persuade the traveller to      unbind   
his eyes4 ,the demon directed his flight
 downwards1      and skimmed the surface
 of the ,ocean3 a thousand voices1      
some with loud invective1 others in the 
sarcastic tones of      contempt1 vainly
 endeavoured to persuade him to look    
round2      but he still continued to   
keep his eyes covered1 and would1       
in all probability1 have arrived at the 
happy land1 had not      flattery       
effected what other means could not     
perform4 ,for      now he heard himself 
welcomed on every side to the promised  
land1 and an universal shout of joy was 
sent forth at his      safe arrival2 the

 wearied traveller desirous of seeing   
the      long wished for country at     
length pulled the fillet from      his  
eyes1 and ventured to look round him4   
,but he had      unloosed the band too  
soon2 he was not yet above the half     
way over4 ,the demon was still hovering 
in the air1 and had      produced those 
sounds only in order to deceive1 was now
      freed from his commission2        
wherefore1 throwing the      astonished 
traveller from his back1 the unhappy    
youth fell      headlong into the       
subjacent ,ocean of doubt1 from whence  
he      was never after seen to         
rise4----     ,,discourse ,,xxi4        
----------  ,the general excellency of  
the ,christian ,religion4  #a           
,,corinthians xii4 #ca4  ,but covet     
earnestly the best gifts2 yet show ,i   
unto you a more excellent way4  ,in the 
,church of ,corinth there was much      
contention about the various miraculous 
gifts of the ,,holy ,,spirit1 which1 in 
the first ages of ,christianity1 were   

conferred for the general benefit of the
 common cause of our ,salvation4        
,without them1 small would have been the
 success of the ,apostles4 ,their       
wonderful success depended not upon the 
efficacy of human means1 but is to be   
chiefly attributed to these miraculous  
gifts4 ,and they went forth and preached
 every where1 the ,lord working with    
them1 and confirming the word with signs
 following4 ,these gifts1 called the    
baptism of the holy ,ghost1 were        
necessary to rouse the attention of a   
thoughtless generation1 to satisfy the  
,jew that the promised ,messiah1 one    
greater than ,moses1 was come1 and that 
mighty works showed forth themselves in 
him1 to convince the ,gentile that the  
,idol-,gods of the nations were a vanity
 and a lie4 ,they were also necessary to
 put men of leisure and science upon a  
full and free enquiry into the merits   
and worth of that ,religion1 which was  
introduced to the world and supported by
 evidences of so extraordinary a        

nature4--,the persons1 as would be      
rational to suppose1 who possessed these
 miraculous powers1 such as the gift of 
tongues--of healing--of prophesy--and   
discernment of spirits1 were considered 
in a high and honourable light1 in a    
light bordering upon veneration4 ,by    
their own brethren they were greatly    
respected1 and among their heathen      
neighbours3 of course1 would be viewed  
as almost divine4 ,whatever is          
preternatural calls forth attention and 
wonder4 ,the distinction1 which these   
gifts conferred1 became in the          
,corinthian ,church a matter of envy4   
,in this ,chapter1 which is closed with 
our text1 the ,apostle takes up1 and    
largely discusses the subject of the    
miraculous gifts of the spirit4 ,he     
allows them to covet1 earnestly to      
desire and seek these gifts1 not as an  
occasion of boasting and pride1 but that
 thereby they might be the instruments  
of more successfully spreading the truth
 and glory of the ,gospel4 ,but he would

 have them by no means forget that1     
excellent as these gifts were1 there was
 something still more excellent1 to     
which he would most affectionately      
recall and fix their attention3--which  
far exceeded all external gifts however 
splendid1 and that was their spirit of  
,charity or ,christian benevolence1     
which is the essence of all pure and    
undefiled ,religion4 ,but covet         
earnestly the best gifts3 and yet show  
,i unto you a more excellent way4  ,this
 more excellent way1 which he above all 
recommends to them1 is that of ,charity1
 or real holy benevolent affection1 and 
which1 in the next ,chapter1 he         
discusses and illustrates1 in a manner  
equally beautiful and                   
sublime4----,instead of calling the     
attention of the audience to the        
particular excellencies of the divine   
principle of holy benevolent affection1 
,charity1 ,i shall attempt to state at  
large the ,,general ,,excellency of the 
,christian religion4 ,and for this1 the 

words selected for present meditation1  
lay a proper foundation4 ,charity       
indeed1 as but now mentioned1 is that   
more excellent way intended by the      
,apostle1 and of which he speaks in the 
following terms4--,though ,i speak with 
the tongues of men and of angels1 and   
have not charity1 ,i am become as       
sounding brass1 or a tinkling ,cymbal4  
,but since ,charity which1 here doth not
 mean beneficence to the poor1 but the  
true love of ,god and man1 or holy      
benevolent affection1 is the sum and    
essence of true ,christianity1 we may   
naturally pass to consider the ,,general
 ,,excellency ,,of ,,the ,,christian    
,,religion1 or to show1 in a number of  
important respects1 how excellent a way 
the ,gospel is1 which it is proposed to 
do1 in the four following discourses4   
,to all the real friends of ,zion1 of   
rational religion1 this must be of all  
themes one of the most pleasing4        
,whoever loves either his ,maker or     
,redeemer1 must feel a satisfaction1    

greater than words can describe1 to hear
 the honours of that religion unfolded1 
which the supreme ,being hath so clearly
 revealed1 which a ,saviour died to     
establish1 and upon which his own hopes 
of eternal felicity must be             
founded4--,if any subject1 therefore1 in
 the extensive science of theology1 be  
able to awaken and fix the attention of 
a congregation1 it must be the one now  
to be considered4 ,after all that can be
 said by me1 or even by the most        
eloquent tongue1 or written by the      
ablest pen1 in praise of that ,religion 
which we enjoy1 the one half of its     
praises will be still untold4 ,with much
 propriety may the words of the ,queen  
of ,sheba1 expressive of her            
well-founded admiration1 after she had  
leisurely surveyed the grandeur and     
glory of ,solomon1 and been an          
ear-witness of his wisdom1 be applied to
 the subject of the ,,general           
,,excellency ,,of ,,the ,,christian     
,,religion4--,and she said to the king1 

it was a true report that ,i heard in   
mine own ,land of thy acts and of thy   
wisdom2 howbeit ,i believed not the     
words1 until ,i came1 and mine eyes have
 seen it2 and behold the one half was   
not told me3 thy wisdom and prosperity  
exceed the fame which ,i heard4 ,happy  
are thy men1 happy are these thy        
servants1 which stand continually before
 thee1 and that hear thy                
wisdom4--,thrice happy are those who    
know the excellency of the ,christian   
,religion1 not merely from speculation1 
but from feeling its temper1 and        
practising its duties4--,may divine     
grace enable me to speak upon this great
 subject in such a manner1 that when you
 have heard its glories1 you may be so  
delighted with it1 as to be resolved in 
your own minds1 that you will never for 
the future neglect it1 whatever else may
 be neglected4--,i have an inexpressible
 solicitude1 lest so important a subject
 should be debated by the imperfect     
manner1 in which it will be             

illustrated4--  ,in the first place1 the
 worth of the ,gospel way of life and   
peace will deeply impress the mind      
contrasted with every other ,religion4  
,all the religions which have ever been 
in the world1 from the beginning to this
 day1 may be divided into revealed and  
unrevealed4 ,man will have some kind of 
,religion4 ,to suppose all the human    
race can be brought to absolute         
scepticism or ,atheism1 is the idlest of
 all chimerical suppositions4 ,visionary
 are those philosophers who believe this
 possible4 ,while they exert themselves 
to bring it to pass1 they may be the    
means of diffusing impiety and          
irreligion considerably1 and of         
consequence profaneness and immorality4 
,they will find some proselytes4 ,for   
nothing was ever yet so absurd or       
self-contradictory1 on the subject of   
religion1 but some have been found      
foolish enough to embrace and defend it4
 ,but in the end all will be convinced1 
that the attempt to extirpate all       

religion from the ,earth1 will be like  
contending with the ,elements1 or       
opposing nature in her great course1 and
 therefore cannot succeed4 ,the         
propension towards some kind of religion
 in the human heart is strong4 ,there is
 a natural preparation in our minds for 
receiving some impressions of           
supernatural belief4 ,upon these1 among 
ignorant and uncultivated men1          
superstition and enthusiasm never fail  
to graft themselves4 ,into what         
monstrous forms these have shot forth1  
and what various mischiefs they have    
produced to society1 is too well known4 
,designing men are always ready to take 
advantage of this popular weakness1 and 
to direct the superstitious bias of the 
multitude to their own ambitious and    
interested ends4 ,hence all the         
impostures which have been in the world 
among the various nations1 and in       
various ages4 ,hence the imposture of   
,mahomet--that of ,zoroaster among the  
antient ,persians--of ,numa ,pompilius  

at ,rome3--and of all the heathen       
,oracles4 ,whoever attends to these1    
with a candid and critical mind1 will   
have a proof abundantly clear1 and fully
 satisfactory1 that they could not have 
a celestial origin1 and must be man's   
device1 mere fraud and delusion4 ,all   
the particular religions which have ever
 been in the world1 may be comprehended 
in these three1 paganism1 ,judaism      
inclusive of the patriarchal1 and       
,christianity to which the ,jewish1     
including the patriarchal1 was only     
introductory4 ,and we may add ,deism1 if
 that may1 with any justice1 be called a
 religion4 ,a fair and large contrast of
 all these1 in their nature1 their      
tendency1 their doctrines1 their rites  
would be an effectual way to evince the 
glories of the ,christian ,theology1 as 
the only ,,true system2 for the ,jewish 
was only typical of1 and preparatory to 
it4 ,this cannot now be done1 for it    
would interfere with the present design4
 ,i think however if some able and      

learned pen were employed to do this1 it
 would be an unspeakable advantage to   
the ,christian ,cause1 and lasting      
benefit to the world4#a----;,i now      
content myself with only just observing1
 compared with the ceremonies of the law
 of ,moses1 or all the heathen systems  
of morality or superstition1 the        
,christian ,religion shines1 like the   
,sun in his meridian splendor1 compared 
with the borrowed light of the ,moon1 or
 faint glimmering of the ,stars4 ,and   
the word was made flesh and dwelt among 
us1 and we beheld his glory as of the   
only begotten of the father full of     
grace and truth4 ,the law came by       
,moses1 but grace and truth by ,jesus   
,christ4 ,it is the best religion that  
ever was1 or that will be ever published
 to the world4 ,the last dispensation of
 mercy is it1 which will ever be        
revealed to a sinful race3 and its glory
 is such as bespeaks its divine         
original1 in so clear and affecting a   
light1 that all will be left perfectly  

inexcusable1 if they neglect its calls1 
or refuse to comply with its offers4    
,for1 it is just such a ,religion as    
depraved and fallen creatures need4 ,it 
provides for their relief and pardon1   
while at the same time1 it secures the  
honours of the law--of the              
,character--and of the ,government of   
,god4 ,none who will divest themselves  
of prejudices1 and in the spirit of     
candor examine its nature1 can help     
admiring the grace which it reveals2 the
 duties which it enjoins1 and the       
comforts which it imparts1 not with a   
sparing but liberal hand4 ,such as with 
patience survey its nature1 will be     
compelled however reluctant1 to         
acknowledge that it is a peaceful       
benevolent system1 calculated in the    
wisest manner to promote the glory of   
the ,supreme ,being1 to secure the      
dignity of his attributes1 and to bring 
the greatest good to man4 ,well         
therefore might the angelic hosts       
celebrate the birth of its founder1 in  

the following beautiful anthem of       
praise2 ,glory to ,god in the highest1  
good will to man1 and peace on          
earth4--,how mild its aspect6 how       
beneficial its tendency6--,what is its  
object1 but to wash away our sins1 that 
they may never rise up to our           
condemnation in a future world1 to which
 we are hastening2 to establish our     
peace--and to secure our                
felicity8--,what is its object1 but to  
make us pious and holy here1 to rescue  
us from that misery which we deserve1   
and to prepare us for1 and finally bring
 us to1 an inheritance incorruptible1   
undefiled1 and that fadeth not away6--  
,in the next place1 ,the ,gospel        
contains a most excellent system of     
doctrines1 and prescribes a plain and   
rational mode of worship4 ,this is one  
thing1 in which its glory or worth      
consists4 ,the universal degeneracy of  
mankind1 their blindness and ignorance  
of ,god or their perverseness of will   
must convince us1 that the light of     

reason is not sufficient to bring us to 
the true knowledge of duty1 or just     
apprehensions of the divine perfection1 
or to point out that mode of worship    
with which he will be pleased4 ,but the 
,christian religion begins1 where it    
ought to begin1 by pointing us first of 
all to the one true ,god1 existing in a 
threefold1 though to us incomprehensible
 manner2 and most explicitly prescribes 
the only right way of worshipping and   
serving him4 ,it calls off the mind     
entirely from all vain ,idols1 which are
 a lie1 and all absurd forms1 and       
superstitious rites4 ,as the belief of  
one ,god lies at the foundation of all  
religion1 so it is altogether fit1 and  
not only altogether fit but perfectly   
reasonable that we should first be      
instructed concerning his being1 his    
nature1 his laws1 and his character2 and
 then concerning that mode of honouring 
and serving him1 which will be          
acceptable to him4 ,there is but one    
,god1 and one ,mediator between ,god and

 man4 ,he that cometh to ,god1 must     
believe that he is1 and that he is a    
rewarder of all them that diligently    
serve him4 ,the history of all the pagan
 nations abundantly proves to all who   
either know much about it1 or have eyes 
to see1 how prone human nature is to go 
after ,idols and false ,gods2 and to    
practise rites of worship1 inconsistent1
 absurd and superstitious--or to perform
 in honour of their ,divinities1        
sacrifices1 both extremely cruel1 and   
exceedingly unnatural4 ,the glory of    
,christianity1 therefore1 shines with a 
bright lustre1 in calling man's         
attention first of all to the one true  
,god2 and then to the right way of      
serving him4 ,this also sets its wisdom1
 in a most conspicuous point of view4   
,for the world by wisdom knew not ,god4 
,mankind1 where they have had no        
assistance from ,revelation1 have had no
 proper or just ideas of a supreme      
,being4  ,the pagan nations of the earth
 ever have1 whatever might be their     

civilization or learning1 lived in the  
grossest ignorance of ,god1 and in the  
most sottish ,idolatry3 worshipping1 by 
absurd and impure rites1 many of their  
,idols4 ,they have paid honours divine  
to the sun1 moon1 and stars3--to birds1 
beasts1 and fishes1 nay even to insects 
and plants4 ,the wise ,greeks and       
learned ,romans are not to be excepted4 
,the few philosophers among them1 who   
saw and despised the folly of the vulgar
 superstition1 did not mark out any     
rational system of worship4 ,the people 
at large lived1 not only in the vilest  
,idolatry1 but indulged in the most     
unnatural and detestable vices1 such as 
cannot be named1 without causing us to  
blush for the shameful conduct of human 
nature4  ,as the few philosophers1 in   
the antient civilized heathen nations1  
who had arrived at the greatest eminence
 in the knowledge of what is called     
natural religion1 exhibit to us in the  
midst of some bright sayings about the  
supreme ,being1 the first cause of all  

things1 many childish and unworthy      
notions2 so they have also given a poor1
 defective system of moral ,virtue4 ,it 
must not be denied1 that some very      
rational and wise sayings concerning the
 being and attributes of the ,deity1    
have come down to us from the antient   
sages4 ,but none of them had any        
uniformly consistent and just           
apprehensions of him4 ,their notions    
about the first cause of all things1 had
 in them a strange mixture of truth and 
error1 sense and nonsense4 ,sometimes in
 reading them1 we are struck with       
agreeable surprise1 at the justice of   
some observation concerning the being of
 a ,god1 his perfection1 and            
,providence4 ,but alas6 the pleasure is 
destroyed in a moment by some most      
absurd or impious sentiment3--all is    
confounded with fable and               
fiction4--,when we turn our eye to their
 notions of moral ,virtue1 and man's    
real happiness1 we find little1 if any  
more satisfaction4 ,they wrangled       

continually about the ,,chief ,,good1 or
 true happiness of man4 ,they differed  
most widely from each other4 ,and none  
of them hit upon the truth4--,their     
morality1 viewed only with a superficial
 eye1 ,i grant1 looks specious and      
shining4 ,some beautiful and just       
sentiments are displayed in all the     
elegance and charms of language4 ,the   
man of taste admires the diction4 ,we   
read1 with a kind of rapture1 some of   
their sentences3 the ideas of morality  
contained in them are so just1 and the  
stile so pleasing4 ,many of their moral 
sayings indeed are worthy to be         
imprinted on the memory4 ,but when we   
critically and impartially weigh their  
systems1 of moral ,virtue1 we find them 
essentially defective4 ,for they are    
always built upon wrong principles4 ,a  
contracted self-love1 or a regard to the
 external advantages of society1 or a   
hope to live1 in the praises of the     
latest posterity1 were their highest    
motives4 ,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 religion4 ,nay1 if  
any acknowledged the unity of the       
,godhead1 they were reputed ,atheists4  
,and the best of them all pleaded for   
suicide1 and other shocking and         
unnatural vices4  ,for argument's sake1 
we will admit that our reason1 without  
any help from a divine revelation1 is   
adequate to teach us the duties of      
morality1 so far as may be needful to   
regulate all our conduct in this world1 
and to direct all the exercises of our  
affections aright as to time4 ,still    
something further is essential4 ,when ,i
 admit this sufficiency of reason in    
regard to moral duty2 ,i do not admit by
 any means that it can be proved4--,but 
if it could be proved1 still the        
wonderful discoveries of the ,gospel    
respecting a ,mediator and a world to   
come1 and many other important points1  
would be not only most desirable1 but   
essentially necessary4 ,and therefore1  

the ,gospel is indeed glorious and      
excellent4 ,reason1 then1 separate from 
,revelation1 cannot inform us concerning
 some of the most necessary and         
essential things in ,religion4 ,it      
cannot tell us whether any pardon of sin
 can be dispensed to us4 ,it cannot     
inform us1 either what the recompence of
 ,virtue will be1 or the punishment of  
,vice4 ,it cannot ascertain the degree  
of goodness which will be remunerated2  
if any is to be at all3--or what kinds  
and degrees of ,vice shall be punished4 
,it cannot point out to us1 what sins1  
of which we have been guilty1 will be   
forgiven2 or whether any will be2 of if 
they will be1 upon what grounds4        
,neither can it look forward into       
another state of being1 and tell us the 
duration in which we shall exist2 or in 
which ,virtue will be remunerated2 or in
 which ,vice will be frowned upon3--or  
indeed whether there shall be any future
 state at all2 or whether there will be 
a future retribution1 if a future state4

 ,it may conjecture on these most       
important and essential subjects4 ,but  
it can go no farther than mere          
conjecture2 and as to some of them1     
hardly so far4 ,its light here is so    
feeble1 that it scarcely glimmers4 ,it  
cannot therefore relieve us under the   
pains and anguish of a guilty           
conscience4 ,it hath no motives and     
arguments of weight sufficient to induce
 us to break off all our sins by        
repentance1 and our transgressions by   
turning unto the ,lord4 ,it spreads not 
before us1 and endless good to engage us
 to love and fear ,god1 or endless      
punishment to deter us from sin4--,in   
the world we often behold vice          
prospered1 and ,virtue depressed4 ,the  
wicked often flourish1 in the course of 
human events2 and upon them fortune     
smiles propitiously3 while the worthy   
and the good experience the bitterness  
of calamity1 and adversity takes them by
 her cold hand4 ,in cases of this       
nature1 reason would utterly fail in    

administering sufficient succour4--,but 
,religion composes the mind under all   
the vicissitudes of human life4 ,nay1 it
 opens to us rich consolation4--,and one
 eminent branch of its excellence is    
that it instructs us fully1 clearly1 and
 plainly as to just notions of ,god1 of 
the manner in which he will be          
worshipped1 of his readiness to forgive 
us on our repentance and amendment      
through an atonement made for sin4 ,it  
teaches us1 also1 the nature of this    
atonement4 ,it informs us of the nature 
of true ,virtue2 the rewards of it2 the 
punishment of ,vice2 the continuance of 
the one and the other2 and the certainty
 of a life to come4--,it opens to us the
 truth in distinction from all error2   
and is1 therefore1 by way of eminence   
sometimes called ,,the ,,truth4 ,its    
author is stiled the true and faithful  
witness4 ,and its doctrines are set     
forth as true and faithful sayings4 ,it 
points out the right path1 and guards1  
as much as is possible against all false

 principles and delusions1 visions and  
idle dreams in things of a religious    
nature4 ,and what is much to its praise1
 and no inconsiderable proof of its     
divinity1 it doth not dwell upon subtle 
and curious speculations1 whose tendency
 would be only to embarrass and perplex 
honest inquirers after truth and        
happiness2 or at least to amuse the     
imagination1 without mending the heart1 
or regulating the morals of men4  ,with 
the utmost possible clearness and force 
of language1 it states what we are by   
nature1 and what we must be by          
grace3--the manner in which we must     
live1 and what we are to expect1 if we  
conform ourselves to its precepts1 and  
exercise its temper1 in another world1  
as a recompence4 ,it directs us to keep 
under due discipline all the turbulent  
passions and evil propensities of the   
mind4 ,they that are ,christ's1 says the
 ,apostle ,paul1 have crucified the     
flesh with its lusts and affections4    
,the same inspired penman thus exhorts  

us1 ,let us walk honestly as in the day2
 not in rioting and drunkenness1 not in 
chambering and wantonness1 not in strife
 and envying4 ,but put on the ,lord     
,jesus ,christ1 and make not provision  
for the flesh1 to fulfill the lusts     
thereof4  ,what is worthy of particular 
notice1 the christian ,religion has no  
pomp and parade4 ,it relates the great  
truths which we are to believe and      
leaves them to have their impression    
both on the heart and life4 ,it         
discovers indeed the most sublime       
mysteries1 doctrines above man to       
invent1 and consequently above1 though  
not repugnant to reason4--,it informs us
 of the ,,fall of man1 that tragical    
event whence all our woes3--and the     
method of our recovery3--that the       
,supreme ,being exists as ,father1 ,son1
 and holy ,ghost1 possessed of all      
possible perfections1 and worthy of all 
homage3--that he orders and disposes of 
the ,universe1 the natural and moral    
world1 at pleasure3--that he controuls  

and directs all things and events3--that
 the eternal destiny of every one of the
 ,children of men is in his sovereign   
hands3--that purity of heart and piety  
of life are essential to                
salvation3--that incorrigible sinners   
must be punished with endless           
destruction3--that at the end of the    
world1 the dead will be raised3--the    
living be changed in a moment1 in the   
twinkling of an eye3--that a general    
judgment will be holden3--that all real 
goodness will share in a glorious       
reward3--and that grace divine is       
necessary to form and prepare the heart 
for the eternal enjoyment of ,god4  ,and
 what is by no means to be omitted1 all 
its doctrines are consistent4 ,they form
 one rational connected system4 ,there  
is no contradiction1 no darkness1 nor   
mysticism resting upon its doctrines1 as
 they are stated in the sacred ,volume1 
though they have been differently       
explained by different denominations4   
,they are in themselves clear4 ,they are

 full4 ,they are explicit4 ,no clouds   
hang over them4 ,and every lover of this
 holy religion must deeply regret1 that 
ever any human mixtures and traditions  
should be substituted for the           
commandments of ,god4 ,much more1 that  
these last should be made null and void1
 or superseded by those1 as the most    
generous candour must allow they have by
 various ,communions of ,christians4    
,as to the ,,mode of worship1 and divine
 ,,ordinances to be attended upon2 they 
are such as reason fully approbates2    
they are free from superstition and     
enthusiasm4 ,superstition places all the
 excellence of worship in rites and     
forms1 names and ceremonies4 ,it tythes 
mint1 annise and cummin4 ,it lays great 
stress on mere bodily observances which 
profit little1 or in                    
trifles4--,enthusiasm lays claim to     
fictitious joys1 visionary raptures1 to 
inspiration1 and an uncommon intimacy   
with the ,deity4 ,now it is the         
,excellency of the ,christian religion1 

that it gives no countenance to either  
of these4 ,it always1 on the contrary1  
places the essence of all acceptable    
worship1 in the pure and fervent        
devotions of the heart1 in a rational   
and enlightened piety1 commanding us    
statedly to offer homage to ,god3--to be
 fervent in spirit serving the          
,lord3--and to present all our prayers  
to his throne1 in the name of our       
,redeemer1 relying on his complete      
righteousness1 and efficacious          
intercessions4 ,for he is that other    
angel that came and stood at the ,altar1
 having a golden ,censer1 and there was 
given unto him much incense1 that he    
should offer it with the prayers of all 
saints upon the golden ,altar4          
,,footnotes3   #a ,the reader will take 
notice that ,i suppose eminent service  
may be done to the ,christian ,religion1
 by a fair and candid      comparison   
made between it1 and the other          
religions--namely1                      
,paganism--,mahomitanism--and the       

philosophic religion of modern          
,infidels--or rather      irreligion4   
,this is1 in a measure1 a new subject4  
,and as      from the state of our      
,country the probability is that the    
grand dispute will be1 ,,shall ,,we     
,,have ,,any ,,religion or ,,shall      
,,we ,,not2 so it would be a peculiarly 
,,seasonable subject4 ,i      hope some 
able pen will ere long1 undertake the   
arduous      task to discuss it4--,an   
elegant pen has beautifully             
contrasted ,mahomitanism with the       
,gospel4 ,but we want      something    
further4    ,,discourse ,,xxii4         
----------  ,the general excellency of  
the ,christian ,religion4  #a           
,,corinthians xii4 #ca4  ,but covet     
earnestly the best gifts2 yet show ,i   
unto you a more excellent way4  ,the    
more excellent way here spoken of1 is   
that of ,charity1 by which we are not to
 understand a liberal and bountiful     
disposition1 or mere almsgiving1 or a   
favourable opinion of the good or safe  

state of others1 which is the general   
acceptation of the word in common       
discourse1 and in some writers1 but the 
great principle of love to ,god and man1
 which is the scripture-sense of the    
word4 ,in a preceding sermon1 on these  
words1 the ,congregation were informed1 
that it was proposed by divine leave1 at
 some length to consider from them the  
,,general ,,excellency of the ,christian
 ,religion3 and that it was presumed the
 intelligent hearer would immediately   
perceive1 that they laid a proper       
foundation for so extensive a design4   
,no subject in ,divinity can be more    
important in itself1 more seasonable in 
this day1 or more interesting to any    
audience1 than the one before us4 ,for  
it is because the beauty and glory of   
the ,christian ,religion1 in itself1 or 
compared with all other particular      
religions which have been in the world1 
are not discerned or realized1 that any1
 in their folly or pride of abilities   
and philosophy1 reject it as unworthy of

 credit2 or scoff at it as a cunningly  
devised fable2 or embrace a maimed and  
defective scheme of it4 ,to the same    
general cause must it be ascribed1 that 
others are careless and indifferent     
about complying with its offers of life 
and pardon1 who daily sit under its     
ministrations4 ,most happy will it be1  
therefore1 if in the progress of our    
reasonings and illustrations1 an        
impression may be made on the mind1 of  
the beauty and worth of that system of  
,religion1 under which in the course of 
a wise and ,sovereign ,providence1 it is
 our favoured lot to live4 ,if you will 
carefully and strictly attend1 ,i shall 
not despair of effecting so desirable a 
purpose3 for all who have eyes cleansed 
of prejudice to see1 ears sanctified by 
a solemn awe of ,god to hear1 and       
understandings awakened by the          
importance of the subject to perceive1  
cannot help being struck with the beauty
 and worth of the ,gospel4--  ,we have  
already taken notice of the system of   

doctrines and mode of worship which the 
,gospel contains1 as deserving of praise
 and admiration1 as well as its glory   
compared with the law of ,moses1 or     
pagan systems of morality and           
superstition4--  ,thirdly--,we now      
proceed to consider as a farther        
evidence of the excellency of the       
,christian ,religion the duties which it
 enjoins1 and the motives by which they 
are enjoined4  ,one very great branch of
 the ,excellence of ,christianity       
consists in its containing a most       
rational system of duties1 and enforcing
 them by the most solemn motives4 ,the  
doctrines1 indeed1 the precepts1 the    
duties1 and the ordinances of the       
,christian religion are such as bespeak 
its ,excellence1 and the justice of its 
claims to a celestial origin4 ,we have  
already gone over with a summary of its 
doctrines1 and a brief view of its mode 
of worship4 ,imperfect indeed was the   
enumeration1 and very short the view1   
but sufficient to evince the ,excellence

 of it1 as a divine ,religion4--,for    
whatever weight is to be laid on the    
external evidences of the ,christian    
,religion1 and it is to be confessed1   
that great weight is to be laid upon    
them1 and that they have been happily   
and beautifully illustrated by some of  
the most learned men the world ever saw2
 still after all1 the proof which       
administers to the reflecting mind the  
most entire satisfaction1 is its        
internal ,excellence1 its own inherent  
worth and merit4 ,to the real believer1 
who has experienced its divine power1   
the witness of ,god's spirit with his   
that he is a child of ,god1 is above all
 other things1 a proof to him of the    
truth and glory of the ,gospel4 ,but    
this is merely personal4 ,this is like  
the new name1 the white stone1 or hidden
 manna1 which no man knoweth saving he  
that receiveth it4--,to him that        
overcometh will ,i give to eat of the   
hidden manna1 and will give him a white 
stone1 and in the stone a new name      

written which no man knoweth save he    
that receiveth it4 ,he that believeth   
hath the witness in himself4 ,the       
,gospel-system1 then1 lays before us the
 duties to be performed by us1 in the   
various places and relations of life1 as
 well as the doctrines to be believed4  
,it tells us what we are to do1 as well 
as what we are to believe4 ,and that    
mere belief1 though the most orthodox1  
separated from the practice of duty1    
cannot avail to our acceptance with     
,god4--,and it is to the honour of the  
,gospel that there is no deficiency in  
regard to the duties urged upon us1 any 
more than the doctrines to be received  
by us1 the faith once delivered to the  
saints4 ,all we are to do1 then1 in     
order to obtain the divine favour and to
 inherit eternal life1 is most clearly  
placed before the mind4 ,the practical  
part of religion1 or the precepts to    
which our lives and conversation are to 
be conformed1 is exceedingly plain4     
,none in justice can urge that1 what is 

necessary1 in the preceptive part of    
scripture1 is beyond their abilities to 
comprehend1 or that it is not           
reconcilable to reason4 ,to every eye1  
though weak1 the great outlines of duty 
are visible4 ,who is1 or need be        
ignorant of what will infallibly ensure 
his complete and eternal felicity8 ,if  
suitable pains be taken1 and the        
necessary helps used1 who doth not or   
may not understand the main branches of 
his duty to ,god1 to the ,saviour1 to   
man1 and to himself8 ,what is the chief 
end of man8 can any plead ignorance     
here8 ,is it not to love ,god supremely1
 to serve him faithfully1 and to be     
happy forever in the enjoyment of       
him8--,the sum of all revealed duty is  
what1 in the text1 the ,apostle means by
 that excellent way1 which he was about 
to show unto the ,corinthian            
,christians1 the love of ,god and man1  
or ,charity4 ,on these two following    
commandments1 observes the author of it1
 hangs all practical ,christianity1 thou

 shalt love the ,lord thy ,god1 with all
 thine heart1 and thy neighbour as      
thyself4 ,he who loves his ,maker with  
all his heart1 and his fellow-men as    
himself2 and is careful in all things to
 do unto them1 as he would that they    
should do to him1 fulfills his duty1 in 
its main points4 ,and if we comply with 
the whole duty of man--attend to all    
that is required of us1 as duty1        
respecting ,god and man1 ,jesus ,christ1
 and ourselves1 we shall be happy4 ,for 
our duty and our happiness are          
indissolubly connected4 ,no one can be  
accepted of ,god1 or be blessed1 who    
omits duty knowingly and habitually4 ,no
 one can be miserable who               
conscientiously attends to the whole of 
his duty1 as revealed to him in the     
,oracles of truth4 ,holiness1 then1 is  
our highest interest1 and the ,supreme  
,good4 ,the way that leadeth to life1 is
 the way of obedience--of               
self-denial--of faith--of hope--of      
repentance--of humility--of meekness--of

 patience--of all moral goodness4 ,and  
these duties are repeatedly             
urged--beautifully illustrated1 and     
plainly commanded4 ,the great terms of  
life and peace1 of pardon and glory are 
so clearly revealed that he that runs   
may read4 ,and the ,lord answered me1   
and said1 write the vision and make it  
plain upon the table1 that he may run   
that readeth it4 ,to the great          
clearness1 with which our duty is set   
before us1 extensive as we acknowledge  
it to be1 may the following words be    
applied4 ,and an high way shall be      
there1 and a way3 and it shall be called
 the way of holiness2 the unclean shall 
not pass over it1 but it shall be for   
those3 the way-faring men though fools1 
shall not err therein4 ,the path of duty
 is a straight path4 ,we cannot be      
carried away from it1 but either through
 a corrupt inclination or misinformed   
judgment4 ,if we sincerely desire to be 
found accepted of ,god1 and to do our   
duty in all things1 and faithfully use  

all the advantages which we enjoy1 to   
learn our duty in its whole extent1 we  
shall fail in no material points4       
,corrupt passions1 pride1 indolence1    
self will1 and as the consequence1 an   
erroneous conscience1 turn us aside from
 the line of duty4 ,indeed our duty in  
all its branches is so explicitly laid  
before us1 that we may be freed from all
 painful doubts or distressing          
perplexity about what we shall do to    
inherit eternal life4 ,if we be not     
voluntarily deficient in proper care to 
understand our duty1 we may well know   
what is required of us to do1 as        
rational and accountable creatures1     
which will please our ,maker and        
,preserver1 the author and fountain of  
all goodness3--how he will be           
worshipped3--what will fit us in the    
temper of our hearts for his presence   
and kingdom3--and how1 while in the     
world1 to walk and conduct so as to be  
happy1 when our connection with it shall
 be dissolved by death4 ,indeed1 to say 

the truth1 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 plainly1 that with good  
and honest hearts1 we may easily        
understand it2 and so repeatedly1 that  
without criminal negligence1 we cannot  
fail to understand it4 ,the sum of it1  
as but now remarked1 is comprised in    
supreme affection to the author of the  
,universe and unfeigned good will to    
men3--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 ,christian1 moral1  
social1 civil and relative duty--in     
repentance and reformation1 where we    
have done amiss1 a fiducial reliance on 
the great atonement provided by the     
sufferings of the ,mediator--a          
conformity to1 and imitation of1 his    
example which is complete and           
finished--and conformity to the moral   
character of ,god1 together with an     

obediential regard to his preceptive1   
and acquiescence in his providential    
will4 ,conformity to the divine will is 
the sum of our duty4  ,and what is      
worthy of particular notice here1 is    
that ,christian duty has but one object 
in view1 the divine glory and human     
happiness1 not as opposite and distinct1
 but as inseparably blended4 ,whether we
 eat or drink or whatever we do1 we are 
to do all to the glory of ,god4 ,of him1
 to him1 and through him are all things1
 to whom should be glory forever4 ,he   
made all things1 and for his pleasure   
they are1 and they were made4 ,the      
universe was spoken into being1 and is  
upheld in being to manifest the divine  
glory4 ,it ought therefore to be our    
highest end4 ,and the chief design of   
,christianity is to prepare us for      
happiness1 in such a way1 as shall      
effectually promote the divine honour2  
that is1 ,,in ,,the ,,way ,,of          
,,holiness4 ,all the doctrines which it 
enjoins1 all the duties which it        

requires--and all the rites or          
sacramental institutions which it would 
have us celebrate1 are1 in their very   
nature1 calculated to accomplish this   
most amiable and excellent purpose4 ,in 
its design consequently it is perfectly 
uniform4 ,it doth not hold up1 or direct
 us to aim ,,supremely at different and 
opposite subjects4 ,and the great end   
which it keeps uniformly1 constantly1   
and invariably in view1 beyond all      
controversy1 is to prepare us by a state
 of probation1 or by the exercises of a 
benevolent heart and the duties of a    
good life1 for the kingdom of heaven4   
,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 labours4 ,no such prize was     
ever1 in any other religion1 hung out to
 mankind2 nor any means1 of course1     
prescribed for the attainment of        

it4--,and how excellent that system must
 be1 which has in view so glorious an   
object1 cannot but strike every person  
of reflection and observation4 ,reason  
must see and acknowledge it4 ,the path  
of duty is the narrow way that leadeth  
unto life4 ,and the only way to advance 
effectually the divine glory4  ,and to  
enforce duty upon the hearts and        
consciences of mankind1 the most solemn 
motives are opened to us in the         
,christian ,religion2 which is a further
 and no inconsiderable proof of its     
excellence4 ,after it has1 with great   
accuracy and fulness1 stated our duty1  
it doth not leave us as if indifferent  
whether we performed it or not4 ,but as 
a firm and real friend1 it follows us   
with such arguments and motives1 as are 
the best adapted to work upon us1 a     
saving impression4 ,and it hath for its 
object our ,salvation1 so it employs    
every consideration to gain our consent 
to be saved1 which has any probability  
of success4 ,it deals not in cold and   

uninteresting speculations1 or abstruse 
points1 which only perplex1 or at most  
amuse the inquisitive1 or feed pride4   
,it comes home to our hearts1 to our    
bosoms1 as if it would take no denial   
from us3 as if it beheld us foolishly   
plunging into ruin4 ,while we are       
straying in the wilderness of error1 it 
calls after us with the eager voice of  
importunity and love1 and pleads with us
 to return from our wanderings and      
folly1 and to consent to be happy4 ,turn
 ye1 turn ye1 for why will ye die ,o    
house of ,israel4 ,thus saith the ,lord1
 ,i have no pleasure in the death of the
 wicked1 but that he would turn and     
live4 ,o ,israel1 return unto the ,lord 
thy ,god1 for thou hast fallen by thine 
iniquity4 ,take with you words and turn 
to the ,lord1 say unto him1 take away   
all iniquity1 and receive us graciously4
  ,a great deal has been said about     
religion in every age4 ,there has been  
much contention about it too2 some      
pleading for one scheme of doctrine1 and

 some for another4 ,some setting up one 
plan of ,church-order and discipline1   
and mode of worship1 and some another4  
,but all that is essential1 absolutely  
so1 is easy to be comprehended1 and lies
 in a very narrow compass4 ,there are   
but a few things absolutely necessary to
 salvation4 ,and to induce us to attend 
to these1 as we ought1 the most solemn  
and weighty motives are presented to the
 mind2 motives adapted in their own     
nature1 to influence the heart1 to      
interest the attention1 and to call     
forth the warmest exertions3 motives    
sublime1 and of which reason must       
approve4--,all that is1 or can be dear  
to us3 all that is sacred3 all that is  
interesting to us as inhabitants of a   
dying world3 all that respects          
everlasting happiness or everlasting    
woe1 is placed before us--in the mind's 
view4 ,expostulations1 arguments1 calls1
 warnings1 and offers of life and peace1
 of pardon and glory are addressed1 by  
turns1 to mankind4--,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 ,virtue1 every suitable        
argument is suggested4 ,we are urged by 
the love of ,god2--by the compassion of 
,christ2--by the riches of eternal      
glory2--by the horrors of eternal       
perdition2--by the beauty of ,virtue2 by
 the deformity of vice2--by the         
uncertainty of time2--by the dying      
nature of all earthly joys2--by the     
agonies of death2--by the solemn scenes 
of the opening grave2--by the tribunal  
of the enthroned ,judge2--and by all the
 wonders of ,eternity1 to live as such  
beings1 as we are1 ought to live1 to be 
holy in life and all manner of          
conversation1 that after dissolution we 
may ascend to the realms of glory4      
,from this summary view of the ,,duties1
 which the ,christian religion enjoins1 
and of the ,,motives1 by which these    

duties are enforced1 its ,excellence    
most clearly appears4 ,were we to       
enlarge1 as with abundant propriety1 we 
might1 upon these topics1 we should     
still more convincingly perceive its    
internal worth and glory4--,without     
dwelling any longer however upon them1  
we go on to say--  ,fourthly1 that the  
,excellency of the ,christian ,religion 
farther appears1 as it contains the most
 precious promises1 and richly supports 
its disciples in days of sorrow and     
affliction4 ,this is an argument to     
prove its glory and usefulness1 which   
can hardly fail to make some impression 
upon the mind4 ,in general1 we may here 
observe1 that the ,christian ,religion  
seems to display a most intimate and    
perfect knowledge of human nature3--of  
what it wants to cure its disorders2 to 
guard it from errors2 to subdue its     
corruptions2 to strengthen its          
principles of reason and conscience2 to 
rectify its mistakes2 and to support it 
under every pressure of outward calamity

 or inward trial4 ,man as a frail       
,creature needs assistance2 as          
dependent1 a refuge2 as weak1 strength2 
as ignorant1 light and instruction2 as  
guilty1 righteousness and pardon2 as    
wretched1 redemption2 and as a candidate
 for another state of existence1        
gracious encouragements and promises4   
,and this intimate knowledge of human   
nature discovered1 in the ,gospel1      
proves its excellence1 and is worthy to 
be mentioned among the evidences that it
 came from a source far above us1 even  
from ,,him who made us4 ,with the       
reflecting and judicious1 this is a     
proof which will have considerable      
influence towards satisfying and        
convincing the mind4 ,if it contained no
 precious promises to encourage and     
animate our hopes1 it certainly would be
 so far from being a perfect and        
finished system1 that it would be       
materially defective4 ,as hope is one of
 the great springs of human actions1 so 
a ,religion which is well and wisely    

adapted to our nature1 would not fail to
 address this power of the soul1 and    
make all the advantage of it that could 
be made1 to bring about its everlasting 
salvation4 ,a ,religion which is true   
and genuine1 must take man as he is--as 
he is found in experience1 and treat him
 accordingly4 ,and one peculiar         
excellence of the ,christian ,religion  
is1 that it actually takes man as he    
is--addresses him as such1 as a moral   
agent1 as a rational though fallen      
,creature1 as designed for an immortal  
duration1 and accountable to his ,maker 
not only for all his outward conduct1   
but also for his mental exercises--or   
views1 exercises1 and affections of     
heart4--  ,a brief consideration of the 
richness1 extensiveness1 and            
preciousness of its promises to         
encourage hope and exertion1 will teach 
us that it most marvellously consults   
what man is4 ,its promises are indeed   
glorious4 ,we cannot reflect upon them1 
without being filled with wonder2 and   

their aim1 like the doctrines of the    
,gospel1 is to increase in the soul     
holiness and meetness for heaven4       
,having therefore says the ,apostle     
,paul1 these promises dearly beloved1   
let us cleanse ourselves from all       
filthiness of flesh and spirit1 and     
perfect holiness in the fear of the     
,lord4 ,how divine1 therefore1 the      
tendency of ,gospel-promises6 ,the      
design of the precious promises of the  
,gospel is here expressly declared4 ,it 
is not to amuse the fancy--to nourish   
pride and vanity--to build up empty     
homes and expectations2 but to purge    
away sin from our hearts1 to advance us 
in holiness1 and ripen and prepare us   
for the exalted services1 and sublime   
felicities of the celestial world3--or  
in ,st4 ,paul's words above cited1 to   
cleanse us from all filthiness of flesh 
and spirit1 and to perfect holiness in  
the fear of ,god4 ,the tendency1 then1  
of all the promises of the ,gospel is to
 advance the interests of holiness4 ,how

 sweet and supporting are they6 ,how    
worthy of a wise and gracious ,god to   
make1 and of us to receive with all     
thankfulness6 ,whereby are given to us1 
says the ,apostle ,peter1 exceeding     
great and precious promises1 that by    
those you might be partakers of the     
divine nature having escaped the        
corruption that is in the world through 
lust4 ,the promises of the ,gospel are  
not only great and precious1 but        
exceedingly great and precious--full of 
comfort--of joy--of peace--and rest4    
,they tend to raise our affections1 to  
increase our zeal1 to quicken our hopes1
 to enliven our faith1 to establish us  
in the ways of righteousness and truth1 
and to furnish us for1 and unto1 all    
good works4  ,as a specimen of all the  
rest1 only consider for a moment1 three 
of them4 ,and will be a ,father unto    
you1 and ye shall be my sons and        
daughters saith the ,lord               
,almighty4--,fear not1 ,abraham1 ,i am  
thy shield and exceeding great          

reward4--,behold what manner of love the
 ,father hath bestowed upon us1 that we 
should be called sons of ,god3 therefore
 the world knoweth us not1 because it   
knew him not4 ,behold1 now are we the   
sons of ,god1 and it doth not yet appear
 what we shall be2 but we know that when
 he shall appear1 we shall be like him2 
for we shall see him as he is4 ,what can
 be more full1 or rich1 or precious than
 these promises8 ,can words convey more8
 ,is there not something rapturous and  
ecstatic in them8 ,should we dare credit
 them1 were they not expressly given8   
,and how excellent do they make the     
,christian ,religion appear6  ,instead  
of tracing out all the promises1 and    
ranging them under their proper heads1  
though this would be a most pleasing    
employment1 we will only particularize  
the supports afforded1 in the ,gospel1  
in days of sorrow and calamity4 ,doctor 
,blair1 speaking of the house of        
mourning1 has the following very just   
thoughts4 ,moreover you would there     

learn1 says he1 the important lesson of 
suiting your mind1 beforehand1 to what  
you had reason to expect from the world2
 a lesson too seldom studied by mankind1
 and to the neglect of which1 much of   
their misery1 and much of their guilt is
 to be charged4 ,by turning away their  
eyes from the dark side of life--by     
looking at the world only in one light1 
and that a flattering one--they form    
their measures on a false plan1 and are 
necessarily deceived and betrayed4      
,hence the vexation of succeeding       
disappointment and blasted hope4 ,hence 
their criminal impatience of life1 and  
their bitter accusations of ,god and    
man2 when1 in truth1 they have reason to
 accuse only their own folly4 ,thou who 
would act like a wise man1 and build thy
 house on the rock1 and not on the sand1
 contemplate human life not only in the 
sun-shine but in the shade4 ,frequent   
the house of mourning1 as well as the   
house of mirth4 ,study the nature of    
that state in which thou art placed2 and

 balance its joys with its sorrows4     
,thou seest that the cup1 which is held 
forth to the whole human race1 is mixed4
 ,of its bitter ingredients expect that 
thou art to drink thy portion4 ,thou    
seest the storm hovering every where in 
the clouds around thee4 ,be not         
surprised if on thy head it shall break4
 ,lower1 therefore1 thy sails4 ,dismiss 
thy florid hopes2 and come forth        
prepared either to act or to suffer1 as 
heaven shall decree4 ,thus shalt thou be
 excited to take the properest measures 
for defence1 by endeavouring to secure  
an interest in his favour1 who in the   
time of trouble1 can hide thee in his   
pavilion4 ,thy mind shall adjust itself 
to follow the order of his ,providence4 
,thou shalt be enabled1 with equanimity 
and steadiness1 to hold thy course      
through life4  ,god1 says the pious     
,psalmist1 is our refuge and strength1 a
 very present help in trouble4 ,we are  
liable to personal distress and pain1 to
 bereavement of friends1 to public      

evils1 and to spiritual disconsolations 
and the hidings of our heavenly         
,father's face4 ,human life1 indeed1 is 
filled up with evils1 many ideal only2  
many mournful realities4 ,no state1 no  
condition is exempt4 ,in the world1 said
 our ,lord1 to his disciples1 ye shall  
have tribulation4 ,man that is born of a
 woman is of few days and full of       
trouble4 ,we cannot fly from it1 go     
where we will1 or do what we may1 any   
more than we can fly from ourselves4 ,as
 long as man is imperfect1 as long as we
 are imperfect1 so long must we be      
liable to various sorrows and losses1   
trials and misfortunes4 ,we have no     
reason to expect1 nay1 it is unwise to  
expect1 that all our days1 if hitherto  
they have passed without any sorrows1   
will still guide away unmolested4 ,we   
ought not to look for1 or build upon    
uninterrupted comforts1 or a cloudless  
sky4 ,storms will arise4 ,the lightnings
 will flash4--,the thunderstorms will   
roar4 ,providence has seen fit to strow 

the path of life with painful sorrows1  
that we may not be too fond of a dying  
world1 or its dying comforts2 or seek   
for a rest here4 ,every thing sublunary 
is continually shifting1 and1 like the  
moon1 never keeps the same face long4   
,time like fire is wasting1 consuming   
and changing every thing upon which it  
preys3 and like fire too1 when it has no
 more fuel to feed it1 it will itself be
 extinguished1--and be no more4 ,every  
earthly good1 is at best but a dying    
joy4 ,for there is a time when we must  
die and leave it1 or it will die and    
leave us4 ,and one excellence of the    
,christian ,religion is1 its furnishing 
us with the best motives and            
considerations to patience under the    
evils and afflictions of this life4 ,its
 consolations are neither few nor small1
 and such as the world can neither give 
nor take away4 ,in a day of adversity1  
religion is supposed generally to have  
great power4 ,here it triumphs4 ,and    
here all its supports are needed4 ,to a 

thoughtful pensive mind1 no study can   
appear more important1 than how to be   
suitably prepared for the misfortunes of
 life2 so as to contemplate them in     
prospect without dismay2 and if they    
must take place1 to bear them without   
dejection4 ,throughout every age1 the   
wisdom of the wise1 the treasures of the
 rich1 and the power of the mighty1 have
 been employed1 either in guarding their
 state against the approach of distress1
 or in rendering themselves less        
vulnerable by its attacks4 ,power has   
endeavoured to remove adversity to a    
distance4 ,philosophy has studied1 when 
it drew nigh1 to conquer it by patience2
 and wealth has sought out every        
pleasure that can compensate or         
alleviate pain4--,but the ,gospel alone 
has ample support4 ,religion fortifies  
the heart by its divine influence to    
bear the evils of life4  ,the heathen   
philosophy1 in days of sorrow and       
misfortune1 opened but two sources of   
comfort4--,one was that we must consider

 that what we call evils1 are no evils4 
,it denied the existence and reality of 
wants and pains4 ,but a most miserable  
motive to patience and peace was this4  
,for nature would feel pain1 when in    
sickness and sorrow1 let philosophy     
pretend what it might4 ,to pretend to   
console the anguished heart1 when       
bleeding under some deep recent wound1  
by denying that it felt any anguish2 by 
denying that there is any such thing as 
pain and evil1 was only to insult it4   
,the other source of comfort opened by  
pagan philosophy under calamities1 was  
that they could not be avoided--that all
 are liable to them--and that man was   
destined to evil while on the earth4    
,this method to assuage and tranquilize 
the afflicted was equally inefficacious 
with the other4 ,it was so far from     
being a mitigation of woe1 that we could
 not escape it1 that it was rather an   
aggravation4--,there is a saying of the 
,emperor ,augustus recorded in history  
on this subject1 which is worthy of     

remembering4 ,to one who undertook1 in  
some deep affliction1 to console him    
from this consideration1 that it was    
inevitable1 he justly replied this is   
the very thing that troubles me4--,and  
in the life of ,lipsius is a remarkable 
passage4 ,he was a great student in1 and
 admirer of the ,stoick philosophy4     
,when he lay on his death bed1 one of   
his friends came to visit him--and after
 some conversation designed to smooth   
his exit out of time into ,eternity1 he 
observed to him1 that he need use no    
arguments to persuade ,,him to patience 
under his pains1 for the philosophy     
which he had studied1 would furnish him 
with motives enough for that            
purpose4--,he answers his friend with   
this ejaculation--,lord ,jesus--give me 
,christian patience--away with stoical  
insensibility4  ,there is no patience   
like that which ,christianity inspires2 
and of which its divine author was a    
perfect pattern4 ,his religion furnishes
 strong and full consolations4--,it     

fortifies the soul2 raises it above     
time2 and gives it strength4 ,its hopes 
are animating4 ,its prospects are       
sublime4 ,christ saith to his disciples1
 let not your hearts be troubled1 ye    
believe in ,god1 believe also in me4    
,these things have ,i spoken unto you1  
that your joy might be full4 ,to have   
,god to apply to1 who is the ,father of 
mercies and the ,god of all consolation2
 the ,god that comforteth them that are 
cast down3--to have an interest in      
,christ1 by whom we have access unto the
 ,father1 whose grace is sufficient for 
us in every time of trouble3--to have   
the spirit1 the comforter by office1 do 
his office unto us1 and diffuse that joy
 and peace in believing1 which are part 
of the kingdom of ,god1 and the fruits  
of the spirit3--and to have the holy    
scriptures to which we may repair1 and  
which were written on purpose that we1  
through patience and comfort of the     
scriptures1 might have hope1 are        
consolations1 which1 compared to all    

that can be derived from reason and     
philosophy1 are as the fountain of      
living waters1 to the broken cisterns   
which can hold no water4  ,thus the     
,christian religion teaches us all the  
doctrines we are to believe1 the mode of
 worship to be observed--enjoins all the
 duties we are to practise1 and enforces
 them by the most influential of all    
motives2--it is full of the most        
precious promises to animate us1 and in 
days of misfortunes opens to us sources 
of the most plentiful consolation4      
,,discourse ,,xxiii4  ----------  ,the  
general excellency of the ,christian    
,religion4  ,i ,,corinthians xii4 #ca4  
,but covet earnestly the best gifts2 yet
 show ,i unto you a more excellent way4 
,what was proposed from these words1 was
 to consider at some length1 not merely 
the excellence of ,charity or holy      
benevolent affection1 which is the      
meaning of the word ,charity in the holy
 scriptures1 but the ,,general          
,,excellence of the ,christian          

,religion4 ,two discourses have already 
been devoted to the illustration of     
this1 which of all others is one of the 
most interesting subjects2 interesting  
to every class of hearers4 ,for if any  
have scruples concerning the divine     
origin of ,christianity1 this subject is
 as well adapted to remove them1 as     
almost any one which could be chosen4   
,if any be heedless and indifferent     
about its duties1 doctrines1            
institutions1 and proposals of mercy and
 salvation1 this subject is well        
calculated to reprove their unconcern1  
and to excite their attention4 ,if any  
have lost their first warmth and zeal1  
their first love to ,religion1 their    
relish and favour of its duties and     
comforts1 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        
affections1 and to restore them from    
their backslidings4 ,to the aged1 who   

have long attended to the duties of the 
,gospel1 and experienced its power1 it  
ministers support2 and the young it     
invites to the paths of ,virtue1 in a   
most pleasing and delightful manner4    
,these ideas will apologize for         
confining your attention1 my hearers1 so
 long to one subject2 if any apology be 
needful1 but it is presumed none will be
 needful4--,for no kind of justice could
 be done to this theme1 in a single     
discourse4 ,a ,volume would be little   
enough for this end4----  ,we have      
already surveyed the ,,excellency of the
 ,christian ,religion in four instances1
 though in a very brief and imperfect   
manner--first1 compared with all other  
religions3--secondly1 as it contains an 
admirable system of doctrines1 and plain
 and rational mode of                   
worship3--,thirdly1 as it lays before us
 the best system of duties to be        
performed by us1 all of which are       
perfectly reasonable1 and enforces these
 duties by the most weighty and solemn  

motives3--,and fourthly1 as it comprises
 in it the most precious promises1 and  
furnishes the richest supports in days  
of adversity and misfortunes1 far       
surpassing all that could be derived    
from reason and philosophy1 though these
 assistances are by no means to be      
overlooked4----  ,i now pass to observe 
that----  ,fifthly1 another proof and   
part of the ,,excellence of the         
,christian ,religion is1 that it builds 
itself upon no selfish foundation4 ,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     
self1 that it first of all bids us to   
deny self--to take up our ,cross--and to
 follow divine ,lord and ,master at all 
events1 whithersoever he goeth--through 
good report1 or evil report1 in days of 
gladness1 or of loss and distress4 ,and 
the disciple of ,christ sometimes       
sustains more injury1 or spiritual      
disadvantage from the flatteries1 than  

from the frowns of the world2 and       
experiences that the friendship of the  
world is enmity against ,god4 ,the      
smiles of prosperity1 though so highly  
esteemed1 are often more prejudicial to 
our spiritual interest1 than the cold   
blasts of adversity4 ,but the follower  
of the slain ,lamb of ,god is to hold on
 in his benevolent course1 both in the  
prosperous and adverse day2 neither     
turning aside to the right hand or left4
 ,and so entirely must the selfish      
affections be conquered1 that even life 
itself dear as it may be1 must be given 
up for the ,gospel's sake at the call of
 ,god4 ,for whosoever will save his     
life1 shall lose it3 but whosoever shall
 lose his life for my sake and the      
,gospel's the same shall save it4 ,the  
benevolence of the ,gospel is such1 that
 every duty done from selfish ends is   
accounted of no avail4 ,however far we  
may go1 in external compliances1 still  
if we be unwilling to forsake all for   
,christ and his religion1 for ,god and  

his glory1 we are none of ,christ's4    
,and when he was gone forth into the    
way1 there came one running1 and kneeled
 to him1 and asked him1 good ,master1   
what shall ,i do that ,i may inherit    
eternal life8 ,and ,jesus said unto him1
 why callest thou me good8 there is none
 good but one that is ,god4 ,thou       
knowest the commandments1 do not commit 
adultery1 do not kill1 do not steal1 do 
not bear false witness1 defraud not1    
honour thy ,father and ,mother4 ,and he 
answered1 and said unto him1 ,master all
 these have ,i observed from my youth   
up4 ,then ,jesus beholding him1 loved   
him1 and said unto him1 one thing thou  
lackest3 go thy way1 sell whatsoever    
thou hast1 and give to the poor3 and    
thou shalt have treasure in heaven3 and 
come take up thy ,cross1 and follow me4 
,and he was sad at that saying1 and went
 away grieved3 for he had great         
possessions4 ,in our affections we are  
to forsake all for ,christ and his      
,gospel4 ,no self interest is to be     

preferred to his cause or kingdom4 ,the 
divine glory and the cause of the       
,gospel are to be supreme with us1      
higher than any temporal emolument4 ,we 
must say1 as ,david did1 ,if ,i forget  
thee1 ,o ,jerusalem1 let my right hand  
forget her cunning4 ,if ,i do not       
remember thee1 let my tongue cleave to  
the roof of my mouth3 if ,i prefer not  
,jerusalem above my chief joy4 ,the     
interest of ,christ's kingdom and the   
honour of ,god are to be preferred above
 our chief joy4 ,our own pride1 our own 
feelings1 our own ease1 honour1 and     
wealth are never to be consulted at the 
expense of truth and duty1 or the honour
 of ,religion4 ,the essence of true     
,virtue lies in holy benevolent         
affection--or in a principle of love to 
,god1 as the sum of being1 and to all   
created intelligencies1 according to    
their rank in the scale of existence1 or
 capacity for happiness4 ,no system or  
,theory of ,virtue or moral sentiments  
can be just1 or genuine where the public

 good1 the glory of ,god1 as the sum and
 foundation of all being1 and the good  
of all created rational beings1         
according to their capacity for         
happiness1 is not the ultimate object4  
,it is most consonant to reason that    
private interest and private good are to
 give way or to be sacrificed to the    
public1 a less to a greater good4 ,to   
make our own private interest or        
happiness the supreme object1 of all our
 actions1 regards and attention1 is to  
counteract the great laws of the        
,universe1 and to put a very small      
interest1 in the place of one infinitely
 grand and important4 ,self1 the ,idol  
of man1 as he is by nature1 must be     
thrown down2 and homage must not be paid
 to it4 ,says the ,apostle1 ,look not   
every man on his own things1 but every  
man also on the things of others4       
,according to the ,gospel1 therefore1   
all the unsocial and selfish affections 
are to be mortified4 ,we are to prefer  
the honour and glory of ,god to all     

things else1 to the whole ,universe4    
,whether therefore ye eat or drink1 or  
,,whatsoever ,,ye ,,do1 do all to the   
glory of ,god4 ,as of him1 and through  
him1 so to him are all things1 to whom  
should be glory forever4 ,for his       
pleasure all things are1 and were made4 
,all things were made to promote his    
glory4 ,all things are preserved        
for1--and will1 eventually1 issue in the
 same end4 ,and it is infinitely fit and
 proper that they should all subserve   
the purposes of his glory4 ,for he is   
infinitely worthy to be exalted to the  
throne of the ,universe in the views and
 affections of his rational ,creatures4 
,he indeed is the alone proper object of
 the highest esteem1 and most ardent    
love of all his rational creatures for  
what he is in himself1 independent of   
any interest they may have1 or hope to  
have in his favour4 ,and all his laws   
are infinitely worthy to be eternally1  
and unchangeably obeyed4--  ,again1     
further1 according to the benevolent    

scheme of ,religion in the ,gospel1 so  
far are all our selfish feelings and    
passions to be subdued1 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 complacence4--,this      
however doth not imply that we have any 
complacential affection towards them1 or
 that we willingly put ourselves in     
their power1 or give them the means and 
opportunity of injuring us4 ,on the     
other hand we may and ought to be       
displeased with their evil ways1 their  
causeless hatred of us1 and to be       
cautiously upon our guard against the   
efforts of their malice4 ,malice is     
always active4 ,an enemy to you is      
commonly restless and uneasy1 unless1 by
 revenge1 he is gratifying his          
ill-nature4 ,it is always unwise to put 
ourselves into the power of any who are 
malicious and inimical to us4 ,religion 

doth not require us to consider enemies 
as friends1 or to treat them in the same
 manner4 ,this would be both absurd and 
unsafe4 ,but we are to extend to them   
our benevolence1 or love of compassion4 
,but ,i say unto you love your enemies1 
bless them that curse you1 do good to   
them that hate you1 and pray for them   
that despitefully use you1 and persecute
 you1 that you may be the ,children of  
your ,father who is in heaven2 for he   
madeth his sun to rise on the evil1 and 
on the good1 and sendeth rain on the    
just and unjust4 ,here is our duty to   
enemies of all kinds4 ,no system of     
morals or philosophy ever taught man    
this great and difficult duty in its    
true nature and proper extent1 but the  
,gospel4 ,the love of enemies in its    
just nature is an article no where found
 in nature's ,creed4 ,we have no hints  
scarcely about it among the sages of    
pagan antiquity4 ,the divine philosophy 
of ,jesus alone teaches it1 in its true 
sense4--,a regard therefore to the good 

of others and even of those who hate us1
 must govern us1 or we are not the real 
disciples of him1 who laid down his life
 for us4 ,he laid down his life for his 
enemies1 those who hated him without a  
cause4 ,god commendeth his love towards 
us1 in that while we were yet sinners1  
,christ died for us4 ,here is an example
 for us4 ,we are to do good to others1  
even while our enemies4 ,in all our     
words and actions a higher aim than self
 must bear sway4 ,for if ye love them   
that love you what reward have ye8 ,do  
not even the publicans the same8 ,and if
 ye salute your brethren only8 ,what do 
ye more than others8 ,do not even the   
publicans so8 ,there is no moral        
excellence or virtue in our friendships 
and complaisant treatment of others1 if 
we go no higher than self3 or if our own
 ease1 good1 honour1 or advantage be our
 ultimate end or ruling motive4 ,the sum
 of ,christian duty is contained in the 
moral law2 and the sum of the moral law 
is contained in these two ,commandments1

 the love of ,god1 and the love of man4 
,there is therefore nothing of a selfish
 nature2 mean1 or base belonging to     
christianity4 ,it will not even suffer  
us to retaliate1 or to revenge an injury
 for the sake of punishing2 or to       
delight in the pains and sufferings of  
others2 or to take any measures to hurt 
them1 that are contrary to what is right
 and fit1 or to reason4 ,it expels1 in  
fine1 every false ,virtue1 enjoins only 
every real virtue1 though exploded by   
the world3--it pays no attention to the 
usages1 opinions1 and laws of the world 
any further1 than they are the eternal  
laws of reason and rectitude4 ,it will  
not allow its followers to think an evil
 thought--or speak an evil word or to do
 an evil action to man4 ,but it commands
 us to forgive injuries on the penalty  
of exclusion from the forgiving pity of 
our heavenly ,father4 ,philosophy has   
often recommended the contempt1 but     
rarely the forgiveness of injuries4 ,it 
is a doctrine not indeed above the reach

 of reason1 but reason is too weak to   
establish it as a general principle of  
action4--,our ,lord presses it upon man1
 in the most solemn manner1 as he would 
hope or expect pardon from ,god4 ,for if
 ye forgive man their trespasses1 your  
heavenly ,father will also forgive you4 
,but if ye forgive not man their        
trespasses1 neither will your ,father   
forgive your trespasses4  ,christianity 
is then a religion of benevolence1      
forbearance1 forgiveness of injuries1   
and meekness and condescension1 which   
can be said in truth of no religion that
 was ever among any of the heathen      
nations1 antient or modern--in earlier  
or later times4 ,it is therefore as     
different from1 and as much above1 in   
its principles1 in its doctrines1 in its
 hopes1 and in its aim1 all the schemes 
of religion1 which have been broached by
 cunning and artful impostors1 as the   
one true ,god1 is different from and    
above all ,idols2 or holiness above sin1
 or light preferable to darkness4  ,it  

teaches us the infinite benevolence of  
the ,deity4 ,that he is good1 and does  
good--is slow to                        
anger--long-suffering--and that his     
tender mercies are over all his works4  
,there is none good but one that is     
,god4 ,he is one boundless ocean of     
benevolence4 ,there is nothing in him1  
or done by him which is contrary to1 or 
irreconcilable with1 infinite1          
universal1 and impartial benevolence4   
,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       
condescension4 ,it requires of all the  
,children of men the same mind that was 
in ,christ1 perfect benevolence4 ,and   
when completed in glory1 all its friends
 will form one kingdom of peace--one    
society of pure and perfect benevolence3
 where no competitors struggle2 no      
factions contend2 no rivals supplant    
each other4 ,the voice of discord never 
rises1 the whisper of suspicion never   

circulates1 among those innocent and    
benevolent spirits4 ,each1 happy in     
himself1 participates in the happiness  
of all the rest2 and by reciprocal      
communications of love and friendship1  
at once receives from1 and adds to1 the 
sum of general felicity4  ,while in this
 world of sorrow and tears1 the ,gospel 
most strictly requires of all1 that we  
should cultivate and practise universal 
benevolence1 and in all our respective  
places be careful to do unto others1 as 
we would that they should do unto us in 
similar circumstances--which is the most
 excellent compend of moral duty4--,the 
,christian ,religion therefore must     
appear to all candid minds1 to be a     
system of benevolence and good will4    
,and on this account it is a system of  
religion deserving of our admiration1   
and love4--,inattentive to its very     
genius are those1 and strange as it may 
seem1 there have been some such among   
its enemies1 who accuse it as defective 
in kindness and beneficence1 and call it

 a mercenary and selfish system4  ,it   
encourages us along in duty1 we grant1  
from the hope of reward1 and dissuades  
us from sin1 by fear of misery4 ,and    
hence some infidel writers whose attacks
 against it1 have been read1 with great 
avidity1 have taken occasion to say that
 it is a mercenary1 and selfish         
religion2 and therefore1 unworthy of    
,god to institute or man to receive4    
,nothing can betray their partiality    
more1 or exhibit in a more conspicuous  
light their unfairness1 and their       
ignorance of the nature of this system  
or religion than to bestow upon it1 the 
epithets of mercenary and selfish4 ,they
 tell us that the excellence and glory  
of ,virtue should be the only motive to 
persuade us to embrace it in our hearts1
 and to pursue it in our lives3 that    
,,interested motives1 or motives drawn  
from the rewards of virtue1 or          
ill-effects of vice1 are unworthy of    
,god to use with us2 and only build up a
 ,,selfish system4----,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 importance1 and seems incumbent on 
me here to discuss4 ,and that the hearer
 may gain satisfaction he is requested  
to attend to the following remarks4     
#astly4 ,the supreme inherent excellence
 of ,virtue1 or moral goodness would    
perhaps be the best and most suitable   
motive to be used with angels1 or beings
 who had never apostatised from ,god4   
,because they could perceive all its    
richness and worthiness4 ,as it is the  
most noble1 so with them it might be the
 most influential4 ,they1 it will be    
granted1 have a clear and direct view of
 the nature and of the charms of        
holiness4 ,it shines before them1 in all
 its native splendor1 and is possessed  
and exercised by them1 without any      
mixture of evil4 ,they see all the      
loveliness of ,virtue1 and actually     
experience a fulness of joy from it4    
,and of course it will have all its due 

weight with them4 ,but man is plunged in
 sin and guilt4--,and is guilty because 
sinful4 ,these1 sin and guilt1          
intercept1 as an intervening cloud1 his 
vision of the glory and excellence of   
,virtue4 ,he cannot therefore be so     
entirely influenced by them4 ,for what  
is not fully perceived cannot operate as
 a motive in all its weight and         
importance4 ,besides1 this is a state of
 probation and trial2 and man1          
accordingly1 is treated in the ,gospel  
as in such a state4 ,and if he were not 
treated as in such a state1 he would not
 be treated either justly or truly1     
either according to the nature1 or the  
fitness of things4  #b;dly4 ,further1   
human nature1 in a religion which is    
from ,god or which would do any good1   
must be taken as it is1 and treated     
agreeably to truth and fact4 ,did       
,christianity consider and treat man as 
an angel1 we certainly should be        
furnished with an unanswerable argument 
against it1 and ought not to receive it2

 or if we should receive it1 it could do
 us no essential good1 because not      
adapted either to our nature or         
necessities--to our circumstances as    
degenerate and fallen                   
,creatures4----,therefore  #c;dly4      
,while in the body1 motives drawn from  
the prospect of a recompence beyond the 
grave1 to excite our hopes1 and from the
 threatenings of endless misery1 as the 
native result of our ill-conduct to     
awaken our fears must be altogether     
proper and reasonable4 ,as long as hope 
and fear are the two great springs of   
human action1 so long will both reason  
and philosophy1 as well as propriety1   
require that they should be alternately 
addressed1 and be made to assist the    
cause of ,virtue4 ,when1 therefore1 the 
,christian ,religion employs interested 
motives to work upon the human mind1 it 
carries a clear mark of its             
reasonableness1 and adaptedness to the  
circumstances1 in which we are placed in
 this world1 and is no proof1           

consequently1 of its being defective in 
benevolence1 or a mercenary and selfish 
religion4----,again1  #dthly4 ,if       
,virtue or holiness shall be rewarded   
forever1 and ,vice or wickedness shall  
be punished forever3 or if the effects  
of the one shall be the most happy1 and 
of the other the most unhappy4 ,ought   
not this to be known8 ,is it not fit and
 proper that the exact truth1 in things 
of such infinite moment1 should be      
revealed8 ,must the truth be secreted   
lest it should have weight to induce us 
to act agreeably to it4 ,if ,god have   
annexed1 in his ,providence1 or in the  
nature of things a reward to piety1 and 
evil to impiety1 where can be the harm  
for us to be plainly informed of it1    
that we may practise the one1 and shun  
the other8  ,we proceed--to observe--on 
the great subject before us--  ,sixthly1
 ,a further evidence of the internal    
worth and merit of the ,christian       
,religion is that it strictly prohibits 
all moral evil1 and whatever would      

interrupt our peace and comfort as      
individuals1 and the harmony and benefit
 of society4 ,no religion is of any     
value or worth any further than it is   
good1 or tends to good4 ,the beauty of  
holiness is its tendency to happiness2  
and where it obtains in a full measure1 
there misery is expelled with all its   
train of evils4 ,and the beauty of      
religion is its tendency to promote the 
real welfare of man1 as an individual1  
and as connected in civil society4 ,by  
cultivating in men the principles of    
honour1 faith1 integrity1 and           
conscience2 and calling them off from   
vain and hurtful courses1 they are made 
the best members of society4 ,the best  
interests of civil government and of    
society are1 consequently1 most promoted
 by ,religion4 ,it gives to civil       
government faithful rulers and quiet    
subjects4 ,nothing is good or           
praise-worthy1 in a moral view1 any     
otherwise1 or any further than in fact  
it actually does or aims at good4 ,it   

would not be worth while to embrace a   
system which pretended to be religion1  
if it had no power or tendency in its   
principles and duties1 promises and     
exercises1 institutions and precepts to 
do us good1 to do good to others--to the
 world at large--to the various orders  
and ranks of society4 ,most certainly   
that ,being1 who has infinite wisdom and
 infinite goodness1 would never reveal  
or institute1 or require us to believe  
and practice a religion1 which had no   
tendency to promote our own or the      
welfare of others4 ,for it would be to  
no purpose4 ,it would be useless and    
vain4--,all false religions1 it will be 
acknowledged1 actually do hurt4 ,error  
and imposture1 are so far from being    
harmless1 that they are always1 in a    
greater or less degree pernicious4 ,they
 mislead and bewilder the mind4 ,they   
create dissensions3 they nourish evil   
passions--they pollute of course the    
morals4--,now the ,christian ,religion  
appears excellent and glorious1 worthy  

of all acceptation and praise1 as it    
consults1 and tends most directly1 and  
powerfully1 to secure the welfare of    
man1 here and hereafter1 in time and in 
,eternity4 ,its grand design is to      
render us happy in this state of being1 
and blessed when another shall open upon
 us4 ,and the way1 it takes to render us
 happy1 is by subduing all our evil     
appetites and propensities2 and         
forbidding whatever is hurtful to our   
own peace1 or to society around us4 ,if 
it secure the morals of individuals1 it 
in effect secures the public morals2 for
 of individuals is the public composed4 
,a government or people are then        
prosperous1 when rulers and the ruled   
conduct aright1 in their several places2
 when the morals are most pure2 and when
 disorders1 licentiousness1             
extravagance1 and other evils1 vice and 
iniquity1 are most suppressed4 ,the more
 pious and virtuous the members of a    
,community the happier is that          
,community4 ,it ever has been1 and ever 

will be found1 that righteousness       
exalteth a nation1 and that sin is the  
reproach of any people1 in greater or   
less societies4 ,blessed is that people 
whose ,god is the ,lord4--,the ,gospel  
indeed was never originally designed by 
its divine author to be an instrument of
 civil government1 or merely an aid of  
civil society4 ,it hath something       
infinitely higher in view4--,but1 at the
 same time1 it as directly tends1 in its
 great doctrines and moral precepts1 and
 as much promotes the highest and most  
valuable interests of society1 as if it 
had no other object in view1 or were    
instituted for this sole purpose4--,here
 it ought to be particularly remembered1
 that those who regard religion1 in no  
other light1 than as an excellent       
expedient to civilize and humanize man1 
and to strengthen the bands of          
government and society1 debase its      
design and nature1 and err widely from  
the truth4--,religion1 however1 brings  
people to order1 to regular conduct1 to 

humanity1 to love moral duties1 and to  
the practice of all the social and      
relative duties1 and then they are      
prepared to be good subjects of civil   
government1 and good members of civil   
society4 ,it1 then1 most essentially    
co-operates for the happiness of the    
,community1 when it checks growing vice1
 when it liberates and humanizes the    
rough pieces of human nature4 ,and by   
forbidding all moral evil1 and laying   
before the mind the terrors of the      
,lord1 to dissuade from all iniquity1 by
 revealing from heaven the wrath of ,god
 against all unrighteousness and        
ungodliness of men1 it contributes      
powerfully to the best good of civil    
society4----  ,whatever can be to the   
glory1 ornament1 and dignity of the     
social intercourse is commanded in the  
,gospel2 and whatever tends1 even1      
though in the remotest view1 to debase  
or injure man1 in his rights as a member
 of the community1 is most expressly    
prohibited4 ,industry1 order1 frugality1

 economy1 diligence1 faithfulness1      
honesty1 truth1 humanity1 and all the   
civil virtues and duties1 as well as the
 moral and ,christian1 are abundantly   
inculcated4 ,we are taught not only the 
laws of virtuous friendship1 but in that
 general philanthropy which as          
,christians is incumbent on us1 we are  
taught a real love to our ,country2 and 
we are bound to submit to all the       
regulations of government1 and its      
wholesome ordinances1 not only for      
wrath1 but for conscience-sake--not only
 as a duty which we owe to the          
,community1 but as a duty which we owe  
to ,god4 ,for to break the laws of man1 
is to offend against the laws of        
,christ4  ,besides1 in our prayers and  
wishes1 as well as in our words and     
actions1 are we to seek the good of     
others4 ,christians are bound to pray   
for others--to wish well to them in all 
lawful pursuits--to seek the peace of   
government1 its honour and              
stability--and to do nothing which is   

contrary to the peace of society4       
,banish religious principle1 and you    
loosen all the bonds which connect      
mankind together2 you shake the         
fundamental pillar of mutual confidence 
and trust2 you render the security      
arising from laws1 in a great measure1  
void and ineffectual4--,for human laws  
and human sanctions cannot extend to    
numberless cases1 in which the safety of
 mankind is deeply concerned4 ,they     
would prove very feeble instruments of  
order and peace1 if there were not      
checks upon the conduct of men1 from the
 sense of divine legislation--if no     
belief of future rewards and punishments
 were to overawe conscience1 and to     
supply the defects of human government4 
,again--,christians are by their example
 to recommend regularity of deportment1 
sobriety1 temperance1 righteousness and 
truth4 ,they are to put away all guile1 
hypocrisy1 wrath1 evil speaking1 malice1
 and deceit4 ,not only all that would   
hurt society is prohibited1 but all     

moral evil1 indeed of every kind and    
degree4 ,not a wish or passion1 which is
 inconsistent with1 or contrary to      
purity1 to justice1 to benevolence1 is  
to be indulged4 ,no line of conduct or  
business which is unlawful1 or          
incompatible with moral obligations is  
permitted by the laws of ,christ4 ,so   
far therefore as religion really        
obtains1 so far society and civil       
government are essentially benefited4   
,perjury1 falsehood1 theft1 robbery1    
oppression1 extortion--and all the train
 of crimes which embroil and render     
society miserable1 are driven away by   
the influence of religious and moral    
duties4 ,and were the ,christian        
,religion to obtain in all hearts1 and  
over all nations1 society on earth would
 resemble1 in sweetness1 the music of   
the spheres--the harmony of nature2 and 
the abodes of eternal felicity4 ,for it 
is religion in its perfection which     
constitutes the chief ingredient of     
heavenly glory and blessedness4--,if we 

had no reference1 therefore1 to another 
world1 it would be wise to maintain the 
,gospel for the purposes of carrying the
 happiness of civil society to the      
zenith of glory4--,this is no small     
proof of the internal worth and merit of
 the ,christian religion2 and displays  
in a most amiable and illustrious       
manner1 the wisdom and goodness of the  
,supreme ,being3 for he has consulted   
and aimed at both the temporal and      
spiritual good of man1 and both at once 
in the very frame of that religion1     
which he requires us to receive and     
practise2 and has joined together our   
interest and duty4 ,an habitual omission
 of duty and moral ,virtue is of course 
a rejection of our happiness1 a         
forsaking our own mercy4 ,what an       
exalted idea this ought to give us of   
the ,,excellence of the ,christian      
,religion6--,let us therefore1 to       
conclude the present discourse1 admire  
its doctrines1 and conform ourselves to 
its precepts1 that we may experience its

 consolations--and finally1 when time is
 no more1 enjoy its rewards4 ,for such  
as obey it1 shall be recompensed in the 
resurrection of the just4--             
,,discourse ,,xxiv4  ----------  ,the   
general excellency of the ,christian    
,religion4  #a ,,corinthians xii4 #ca4  
,but covet earnestly the best gifts2 and
 yet show ,i unto you a more excellent  
way4  ,what was proposed1 in attending  
to these words1 through divine help1 was
 to consider the ,,general ,,excellence 
of the ,christian ,religion4 ,could a   
deep impression of this be made upon the
 mind1 a very material point would be   
gained4 ,for when people are once       
convinced in their judgments1 of this1  
they will be1 in some good measure1     
prepared to listen to the proposals of  
mercy made to them1 and their attention 
will be excited4 ,of course they may be 
said to be not far from the kingdom of  
heaven4  ,if possible1 ,i would offer   
such arguments and considerations1 as   
that you shall be unable either to      

resist1 or to hear with cold unconcern4 
,let reason and reflection work4 ,weigh 
all that has been1 or may be still      
offered to you1 in the even balance of  
candour and deliberation2 and be        
resolved that your minds shall be open  
to truth and reason3 and if you find1 as
 ,i trust you will1 upon the closest    
examination1 and most impartial         
attention1 that the proofs of the       
,,excellence of the ,christian ,religion
 are full1 clear1 and satisfactory1 let 
your lives and future practice be       
consonant to your conviction4  ,we have 
already in the progress of our          
discussion adduced six arguments to     
establish the point before us1 and      
enlarged upon them1 according to what   
propriety demanded of us4  ,we now pass 
to observe----  ,seventhly1 ,the        
excellence of the ,christian ,religion  
appears from the gracious influences of 
the divine spirit1 which it offers1 and 
the reasonableness and moral and        
doctrinal nature1 as well as great      

simplicity and plainness of the divine  
,ordinances1 or ,sacramental            
,institutions1 which it bids us         
celebrate4  ,the gracious influences of 
the holy ,ghost are offered to enable us
 to comply with the whole of our duty1  
as ,christians1 and to triumph over all 
opposition and enemies in our road to   
happiness4 ,these influences are usually
 distinguished into the renewing or     
sanctifying--the awakening and          
convictive--the supporting and          
comforting--the restraining and         
confirming1--the abiding and indwelling1
 operations of grace4 ,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     
duty4 ,we depend upon the sovereign     
grace of ,god for salvation4 ,and such  
assistances of the holy spirit are      
promised1 in the ,gospel1 as are        
altogether proper and sufficient4 ,it   
doth not offer us salvation1 and leave  
us in the dark1 as to the means of      

obtaining it1 or destitute of the help1 
which is necessary to fit us for all    
that we are either to do1 or to suffer4 
,a merciful and wise ,god never imposed 
on any of his rational creatures1 any   
thing as duty which was not in its own  
nature proper1 or for the performance of
 which neither power1 opportunity1 nor  
means were given4 ,he hath graciously   
appointed all the means which are       
necessary to comply with his revealed   
,will4 ,and natural strength and power1 
or rational faculties and capacities    
abundantly adequate4 ,nothing but a     
disposition to comply with duty is      
wanting4 ,ye will not come unto me that 
ye may have life4 ,thy people shall be  
made willing1 says ,david1 in the day of
 thy power4 ,nothing prevents our       
immediate compliance with the gracious  
proposals of mercy and salvation made   
us1 in the ,gospel1 but the wickedness  
of the heart4 ,to overcome this         
wickedness of heart1 or enmity against  
,god1 the powerful operations of the    

holy ,ghost are promised4 ,he must      
sanctify or regenerate the soul4 ,he    
must call1 convince1 awaken1 and renew  
us4 ,the voice of the ,almighty must    
effectually call us4 ,he who made and   
upholds the ,universe1 by his divine    
energy must rouse us from our supineness
 and lethargic state4 ,by his spirit he 
awakens--convinces--and savingly        
illuminates the soul4 ,the peculiar     
office or work of the divine spirit is  
to apply the redemption purchased by    
,jesus ,christ4 ,the remedy provided1 in
 infinite mercy1 to heal the moral      
disorders of the heart and to wash away 
our sins1 is all-powerful2 and is       
rendered effectual by the kind and      
quickening influence of grace4 ,the     
regeneration of the sinner is the work  
of ,god's spirit4 ,motives and arguments
 are unequal to this4 ,it must be       
effected by the operations of the holy  
,ghost4 ,he creates the soul anew unto  
good works1 which were before ordained  
that we should walk in them4 ,except a  

man be born again he cannot enter into  
the kingdom of ,god4 ,we are said to be 
chosen to salvation through the         
sanctification of the spirit and belief 
of the truth4 ,in the following words1  
the renovation of our nature is         
attributed to divine influence--which   
were born not of blood1 nor of the will 
of the flesh1 nor of the will of man1   
but of ,god4 ,and in the whole progress 
of the christian life1 as well as in our
 entrance upon it1 the gracious aids of 
the divine spirit are requisite4 ,divine
 grace enters us on the christian course
 at first4 ,and it must aid us along1 in
 every step of our way1 till we shall be
 admitted into the regions of eternal   
blessedness4 ,and how free and ready    
,god is to impart the efficacious       
influence of his spirit1 even all that  
influence which is needful for us1 our  
,lord himself1 who came to reveal his   
,father's ,will1 informs us in the      
following remarkable passage ,luke xi4  
#e1 to the #adth verse4--,and he said   

unto them1 which of you shall have a    
friend1 and shall go unto him at        
midnight1 and say unto him1 friend lend 
me three loaves4 ,for a friend of mine  
is come unto me1 and ,i have nothing to 
set before him3 and he from within shall
 answer and say1 trouble me not2 the    
door is now shut1 and my ,children are  
now with me in bed3 ,i cannot rise and  
give thee4 ,i say unto you1 though he   
will not arise1 and give him1 because he
 is his friend1 yet because of his      
importunity1 he will rise and give him  
as many as he needeth4 ,and ,i say unto 
you ask1 and it shall be given you3 seek
 and ye shall find3 knock and it shall  
be opened unto you4 ,for every one that 
asketh1 receiveth3 and he that seeketh1 
findeth2 and to him that knocketh1 it   
shall be opened4 ,if a son shall ask    
bread of you that is a father1 will he  
give him a stone1 or if he ask a fish1  
will he for a fish give him a serpent8  
or if he shall ask an egg1 will he offer
 him a scorpion8 ,if ye then being evil1

 know how to give good gifts unto your  
,children3 how much more shall your     
heavenly ,father give the ,holy spirit  
to them that ask him4 ,how ready is a   
gracious ,god to bestow upon us1 on our 
earnest1 continued1 and devout pleadings
 with him therefor1 all the influence to
 renew and sanctify us which we need8   
,he is as ready as tender earthly       
parents are1 and how ready they are1 let
 their own feelings and the history of  
all ages and nations declare1 to confer 
when in their power1 on their ,children1
 good gifts of a temporal nature4 ,he is
 not backward or reluctant4 ,on the     
other hand1 he is willing to bless1     
pity1 and save us4 ,indeed he waits to  
be gracious4 ,and therefore will the    
,lord ,,wait that he may be gracious    
unto you3 and therefore will he be      
exalted that he may have mercy upon you3
 for the ,lord is a ,god of judgment3   
blessed are all they that wait for him4 
,he bears long with us on purpose to    
reclaim us from our evil ways1 and to   

bring us to repentance4 ,considering the
 number and aggravations of our sins1   
our slowness of heart to believe1 how   
astonishing the long-suffering of the   
supreme ,being6 ,how pleasing the       
thought1 that he is ready to bestow all 
,,that ,,divine ,,influence1 which is   
needful to renew our souls1 to subdue   
within us the power of sin1 and to      
prepare us1 in the way of holiness or   
progressive sanctification1 for the     
kingdom of heaven6 ,were he not more    
ready to impart spiritual blessings1    
divine grace1 than man is to give aid to
 his fellow-men1 when in his power1 who 
then would be saved4 ,we might justly   
complain and object against his ways4   
,with respect to the two sacraments of  
the ,gospel1 ,baptism and the ,lord's   
,supper1 they are plain in their design2
 and viewed as means of religious       
instruction1 and considering our make   
and condition in the world1 they are    
altogether reasonable4 ,we are composed 
of body and soul1 which strongly and    

reciprocally affect each other4 ,jesus  
,christ1 our only ,redeemer is gone to  
,heaven1 and we expect his return again 
into this world to judge it1 at the last
 day4 ,we are exceedingly apt to forget 
him1 like servants their absent ,lord2  
we need1 then1 some special monitors to 
bring him often to our grateful and     
affectionate remembrance1 in his        
wonderful condescension and meritorious 
sufferings1 and bitter death on the     
,cross4 ,for he hung on the bloody      
,cross to expiate human guilt4 ,the     
,ordinance of the supper is happily     
calculated to keep alive1 the memory of 
his sufferings and death for sinners1 by
 an affecting symbol3 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 grace4 ,they both  
aid the devotions of the mind by outward
 and sensible signs4 ,much instruction1 
in the things of ,god and our           
everlasting peace1 is contained in them4

 ,they teach us more affectingly than we
 could1 perhaps1 be otherwise taught1   
some of the most important truths of the
 ,gospel4 ,they1 in fact1 do us good    
just as the other means of religion do  
us good1 by making us better2 by        
enlightening the mind and impressing the
 heart4 ,they do not operate for our    
benefit1 like a spell1 or charm4 ,they  
are rational institutions1 and tend to  
promote our spiritual edification and   
comfort1 as means of religion4 ,we most 
sincerely regret1 that1 in any instances
 or age1 they have been misapprehended1 
and made to subserve the purposes of    
superstition4 ,but doctrines as well as 
ordinances have been1 through the       
ignorance and perverseness of men1      
misunderstood and abused4 ,all the      
friends of virtue lament that this has  
been the case1 but it cannot be pleaded 
as an objection against the reality of  
divine ordinances4--,it is we conceive1 
a mark of great wisdom as well as of    
goodness1 that it has pleased the ,god  

of all grace and mercy1 to take this    
way1 by divine ordinances1 to quicken1  
to instruct1 to warn our hearts in the  
things of his kingdom4 ,he knows        
infinitely well1 what means to employ to
 bring us to himself1 the fountain of   
all good1 to induce us to repent of sin1
 to lead pious lives1 and to prepare us 
for future rest and glory4 ,we should be
 sincerely thankful for all the means he
 has appointed2 and most diligently     
improve them1 for the important purposes
 of his glory and our eternal           
,salvation4 ,exceedingly wrong1         
therefore1 are those pretended          
,christians who deem divine ordinances  
useless--who turn them into allegory and
 figures1 who treat them with impious   
scorn2 as if wholly unworthy the nature 
of the spiritual religion of ,jesus     
,christ1 and hindrances in the way to   
eternal life4 ,for they are really      
,,well ,,adapted to answer important    
moral and doctrinal purposes1 and to    
fill the mind with fervent piety4       

,instead1 then1 of being a disadvantage 
to1 they are a powerful recommendation  
of the ,christian ,religion4 ,they are a
 part and instance1 indeed1 of its      
excellence4----,further2----  ,eighthly1
 ,another proof of the ,,excellence of  
the ,gospel is1 that it contains a      
system of the most perfect and finished 
morals4 ,in respect to the morality of  
the ,gospel1 even its most inveterate   
enemies allow it to be excellent2 and   
much superior to any rules of conduct   
and happy living to be gleaned from all 
the writings of the sages of pagan      
antiquity4 ,without morality there can  
be no true ,religion4 ,morality is an   
important branch of ,religion--is       
essential to it4 ,to place religion     
altogether in piety1 or altogether in   
,virtue is a very great error4 ,it is an
 error1 too1 peculiar to no times4 ,it  
has prevailed more or less in every age 
of the ,christian ,church4 ,it has run  
through all the different modes of false
 religion4 ,it forms the chief          

distinction of all the various sects1   
which have divided1 and which still     
continue to divide the                  
,church--according as they have leaned  
most to the side of belief1 or to the   
side of morality4  ,did we listen       
candidly to the voice of scripture1 it  
would guard us against either extreme4  
,the ,apostle ,paul every where         
testifies1 that by no works of our own1 
we can be justified2 and that without   
faith it is impossible to please ,god4  
,the ,apostle ,james as clearly shows1  
that faith1 if it be unproductive of    
good works1 justifies no man4 ,between  
those sentiments1 there is no           
opposition4 ,faith without works1 is    
nugatory and insignificant4 ,it is a    
foundation1 without any superstructure  
raised upon it4 ,it is a fountain which 
sends forth no stream--a tree1 which    
neither bears fruit1 nor affords shade4 
,good works1 again1 without good        
principles1 are a fair1 but airy        
structure--without firmness or          

stability4 ,they resemble the house     
built on the sand--the reed1 which      
shakes with every wind4 ,you must join  
the two in full union1 if you would     
exhibit the character of a real         
,christian4 ,he1 who sets faith in      
opposition to morals1 or morals in      
opposition to faith1 is equally an enemy
 to the interests of ,religion4 ,he     
holds up to view an imperfect and       
disfigured form1 in the room of what    
ought to command respect from all       
beholders4 ,by leaning to one extreme1  
he is in danger of falling into vice2 by
 the other of running into impiety4     
,morality therefore being so essential  
to1 and so important a part of pure and 
undefiled ,religion1 it is one great    
recommendation of the ,christian        
,religion1 that it contains a system of 
perfect and finished morals4 ,there is  
not a single defect in its morals--not a
 single false virtue to be found in it1 
or one vice1 however specious           
countenanced4 ,this cannot with truth be

 affirmed of any1 or all the best       
systems of heathen philosophy and       
morals4 ,the heathen moralists have1 we 
concede1 said many fine and beautiful   
things of ,virtue3 and given many rules 
of moral conduct which are both just and
 weighty4 ,they painted too1 in lively  
colours1 the frailties and miseries of  
man4 ,but the most amiable and pure     
systems among them allowed of           
self-murder1 and many other absurd and  
inconsistent follies and vices4 ,they   
either had no idea at all1 or not any   
just one concerning the high moral      
duties of forgiveness of injuries--the  
love of                                 
enemies--self-denial--humility--and     
unlawfulness of revenge4 ,on the other  
hand1 in the morals of the ,gospel there
 is not one blemish4 ,they are above    
censure1 and demand admiration4 ,they   
are both pure and sublime4 ,only hear1  
as one instance1 among many others      
equally noble and beautiful1 how the    
,apostle ,paul sums up1 and presses home

 moral duties4 ,finally1 brethren1      
whatsoever things are true1 whatsoever  
things are honest1 whatsoever things are
 just1 whatsoever things are pure1      
whatsoever things are lovely1 whatsoever
 things are of good report3 if there be 
any virtue1 and if there be any praise1 
think on these things4--,when our ,lord 
had finished his sermon on the ,mount1  
in which we have a glorious epitome of  
the morals1 which he taught1 and the    
motives from which they should flow1 the
 great concourse of people1 who had     
convened to hear him1 were astonished at
 his doctrines4 ,and it came to pass    
when ,jesus ended these sayings1 the    
people were astonished at his doctrine3 
for he taught them as one having        
authority1 and not as the scribes4 ,he  
delivered truth with so much force and  
energy2 his address and eloquence were  
so much the perfection of propriety3 for
 he spake1 in this sense1 as never man  
spake3 the doctrines were so plain and  
pure3 and the principles from which he  

taught us our actions should proceed1   
were so holy and sublime1 that we need  
not be surprised1 that the multitude    
were full of admiration4 ,the ,christian
 ,religion1 therefore1 is most          
,,excellent on account of the purity1   
perfection1 and sublimity of its morals2
 and of course1 worthy of all           
acceptation4----  ,ninthly1 ,a further  
argument to prove the inherent worth and
 beauty of our holy ,religion1 is that  
it gives us so much light1 in to the    
great plan of the divine government4    
,without this revealed light1 we could  
never know any thing about the grand end
 of ,god in the ,creation1 preservation1
 and government of the world4 ,reason   
cannot open to us these ends4 ,the      
,bible is a history of divine           
,providence and the work of redemption4 
,it is a comment upon the works of ,god4
 ,this is a most convincing proof of its
 divinity2 and of the glory of that     
religion which it contains4 ,without it1
 all would be mystery to us4 ,we could  

not satisfy ourselves with respect to   
any thing around us4 ,we could not go so
 far as to prove that the world had a   
beginning in time1 or that it did not   
exist from everlasting4 ,we could not   
offer any rational view1 why we were    
made2 much less could we give any       
satisfactory account1 why so many evils 
take place1 or so much disorder is      
permitted in the system of the world4   
,reason1 though it may lead up the mind1
 through nature's works1 to nature's    
,god2 though it may discover to us many 
parts of duty1 could never be able of   
itself1 to give us any light into the   
end of ,god1 in the formation of man1   
and government of the universe4 ,but the
 ,gospel informs us fully1 what this    
world was brought into existence        
for--what man was placed in the scale of
 rational being for1 and that the       
present life is a state of probation and
 education to prepare us for another1 a 
state of remuneration4 ,this is         
confirmed by every thing we see around  

us4 ,man is to live hereafter4 ,time is 
to introduce an ,eternity4 ,all the     
events of ,providence are ordered or    
permitted with a view to another world4 
,this is the only key which can open to 
us the designs of ,providence1 in the   
permission of sin3--the continuance of  
moral evil1 and1 of course1 natural     
evil3--in the disorders of the          
world3--the inequities1 which we cannot 
help beholding3--the oppression of      
,virtue3 the triumphs of vice--so often 
observed1 and so deeply afflicting to   
the pious in all ages4 ,without the     
supposition that this is a probationary 
state1 and that it looks forward to a   
retribution state1 all would be to us1 a
 pathless wilderness--a labyrinth1 out  
of which we could have no clue to guide 
us4 ,this world could not possibly be   
formed on any other plan4 ,and the      
history of it cannot be understood or   
explained on any other ground4 ,if this 
were the last state of man1 certainly we
 might expect a very different          

arrangement1 in the government of it4   
,we should either see perfect happiness 
every where enjoyed--no storms          
arising--no clouds interposing--but one 
continued scene of order1 peace1 and    
delight2 or complete wretchedness4 ,had 
,god intended it for a place of perfect 
happiness1 we should not see it         
overspread with innumerable miseries2 we
 should not be pained with the sight of 
so much folly and vice4 ,had he intended
 it for a place of sorrow only1 we      
should not see human life blessed with  
such a rich profusion of mercies4 ,but  
when we consider this world as          
represented1 in the sacred ,volume1 as a
 probationary state1 all is ,,light2    
every thing we meet with may be easily  
solved4 ,this mixture of good and evil  
is necessarily implied in a state of    
probation4 ,we are here to exist with a 
reference to a future world4 ,we are    
upon our trial4 ,if we abuse our        
advantages and neglect our duty1 we     
shall sustain hereafter all the         

ill-consequences of our folly and       
madness4 ,if we rightly improve this    
state of probation1 ample rewards will  
be conferred upon us4 ,we are here in   
our education for another stage of our  
existence4 ,according to ,christianity1 
,god's end in all things is his own     
name--or glory--and the best good of the
 ,universe--its greatest eventual       
perfection4 ,it assures us1 which is a  
cordial to support us1 under all dark   
and distressing calamities1 that in the 
last result of all things1 perfect      
justice will be done--order will be     
educed out of confusion--peace out of   
contention--light out of darkness--and  
happiness out of misery4 ,our ,god is in
 the heavens1 and doth whatsoever he    
will4--,alleluia1 for the ,lord ,god    
omnipotent reigneth4--,while            
,christianity informs us of ,god's last 
end in ,creation and ,providence1 and   
the nature of true ,virtue1 consisting  
in a conformity of heart to his moral   
image1 and conformity of life to his    

law1 it opens to us the only way of     
acceptance with him1 and the full       
remission of all sin4 ,this leads me to 
observe----  ,in the last place1 that   
the ,,principal glory of the ,gospel1 is
 its revealing to us a mediatorial      
,salvation1 the only way to pardon--the 
recovery of lost man by the sufferings  
and death of the ,son of ,god4 ,this1   
indeed1 as the attentive hearer will    
easily apprehend1 is the ,,great        
,,excellency of our ,religion4 ,that    
which more than any thing else1 or all  
things else1 shows its glory and worth4 
,this is the chief excellence4 ,all that
 hath been above illustrated1 if united 
together is far from being equal to     
this2 and was but preparatory to it4    
,this was designedly reserved for the   
last and crowning glory of all4 ,as     
sinners we want a method revealed1 or to
 be shown1 how we may obtain forgiveness
 and the divine favour1 acceptance with 
a holy and sin-hating ,god4 ,this the   
,gospel clearly reveals to us2 and in   

this consists its glory4 ,this          
distinguishes it from all false         
religions--from all the religions ever  
broached in the world4 ,there is one    
,god and one ,mediator between ,god and 
man4 ,other foundation can no man lay1  
that that is laid even ,jesus ,christ4  
,we are redeemed with his precious      
blood4 ,he is the lamb of ,god that     
taketh away the sin of the world4 ,no   
man can come unto the ,father but by    
him4 ,he is the way1 the truth1 and the 
life4 ,through him1 as an exalted       
,redeemer1 repentance and remission of  
sin are preached to an ,apostate world4 
,he came to seek and to save that which 
was lost--to call sinners to            
repentance4--,be it known unto you1     
therefore men and brethren1 that through
 this man is preached unto you the      
forgiveness of sins3 and by him all that
 believe1 are justified from all things 
from which ye could not be justified by 
the law of ,moses4 ,neither is there    
,salvation in any other3 for there is   

none other name under heaven given among
 men1 whereby we must be saved4 ,the    
,,chief ,,mercy of the ,deity to a      
ruined world is the gift of a ,saviour4 
,this is the unspeakable gift4 ,none can
 be compared to it4 ,it is infinitely   
above all others4 ,whenever the inspired
 penmen touch upon this theme1 the      
,,love of ,god in giving his son to make
 a propitiation for sin1 they seem to be
 carried out of themselves4 ,they       
delight to dwell upon it4 ,they are     
raised beyond their ordinary pitch4     
,they labour for language to describe   
it4 ,they know not how to speak worthily
 upon it2 where to begin1 or where to   
end4--,they exclaim1 ,o the length1 the 
depth1 the height1 the breadth of the   
love of ,god2 his redeeming love6--     
,all indeed that ,jesus ,christ did1 and
 suffered was to open a way for our     
pardon1 and to lead us to life eternal2 
a life of pardon and acceptance with    
,god1 which might be compatible with the
 claims of strict justice4 ,,for ,,this1

 he lived a painful life4 ,,for ,,this1 
he condescended to be clothed in human  
flesh4 ,,for ,,this1 he died on the     
,cross1 an ignominious death4 ,,for     
,,this1 he lay in the cold and silent   
grave4 ,,for ,,this1 at the destined    
moment1 he burst asunder the bonds of   
death1 and arose in triumph1 as a mighty
 conqueror over death and hell2 for as  
he was wounded for our transgressions1  
so he was raised again for our          
justification4 ,,for ,,this1 he         
ascended1 in a visible form1 before     
chosen witnesses1 into heaven4 ,when we 
behold him coming into the              
world--living--suffering--bleeding--dyin
g--numbered with transgressors1 for he  
was crucified between two malefactors1  
as if the greatest criminal of the      
three--and suspended on the cross on    
,calvary's top1 between the heavens and 
the earth1 as if unworthy of either--we 
see him as the ,,great ,,propitiatory   
,,sacrifice for sin4  ,the law came by  
,moses1 but grace and truth by ,jesus   

,christ2 and he fulfilled all           
righteousness4 ,he put an honour1 by    
what he did1 and by what he suffered1 by
 his active and passive obedience1 on   
the divine character1 law1 and          
government4 ,to all worlds1 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 opened4 ,he indeed bore   
the sinner's shame and iniquities as his
 substitute2 and accordingly is made    
unto all that believe1 wisdom1          
righteousness1 sanctification1 and      
redemption4 ,through his peace-speaking 
blood a way of life and forgiveness for1
 even the chief of sinners on their     
repentance is made known4 ,a holy1 and  
righteous1 and sovereign ,god1 who is   
bound to consult the honour and glory of
 his own character1 law1 and government1
 and the welfare of the system of the   
,universe1 can be just and yet forgive  

the sinner1 who repents and believes in 
a ,saviour4 ,man may be saved1 and yet  
his salvation honour his ,maker1 as the 
all-wise and all-holy ,jehovah4 ,he is  
glorified in our recovery from sin to   
holiness1 and more glorified1 than if we
 had been left to perish1 unpitied2 and 
the law had been executed upon us1 in   
all its awful rigours4----,here         
consequently is the ,,peculiar ,,glory  
or ,,principal ,,excellence of the      
,gospel4--its revealing to us a         
mediatorial interposition--a way of     
pardon and felicity consistent with all 
the divine attributes4 ,it honours1     
indeed1 the ,,divine ,,being1 and all   
his perfections1 wisdom1 goodness1      
mercy1 and justice1 while it provides1  
in the most ample manner1 for the       
sinner's relief and salvation4  ,would  
any then enquire after the peculiar     
glory or excellence of the ,gospel they 
may at once receive a full answer1 on   
what ,i have now stated4--,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      
,gospel4 ,sin is expiated by an adequate
 sacrifice--everlasting righteousness is
 brought in--the divine honour is       
secured--and all the law magnified4     
,this is the ,,excellence of the        
,christian ,religion4 ,unless we see    
this2 we see nothing of the worth of a  
,saviour--and we know nothing either    
experimentally1 savingly1 or even       
speculatively of the ,,glory of the     
,gospel4  ,i have now considered1 at    
some length1 the general excellence of  
the ,christian ,religion4 ,had my       
illustrations and arguments been such1  
as the dignity and grandeur of the      
subject required1 ,i should hope that   
every hearer would receive such a sense 
of the excellence of that ,religion1 in 
which he was born and educated1 and     
which blesses1 with its salutary rays1  
as a divine light1 our happy ,country1  
as would never wear off1 but lead to a  

temper of mind and conduct of life      
conformable to its precepts4--,in as few
 words as they can be expressed1 permit 
me1 to recapitulate all the arguments   
and considerations which have been      
enlarged upon in these discourses1 and  
present them1 in one united view1 that  
they may all have their proper weight on
 the mind4 ,the ,christian ,religion    
then is excellent1 as it shines         
gloriously above all other              
religions4--,as it contains an admirable
 system of doctrines1 and a plain and   
rational mode of worship3--as it lays   
before us the best system of duties1 all
 of which are reasonable1 and the most  
weighty and solemn motives to enforce   
them3--as it comprises in it the most   
precious promises1 and furnishes the    
richest supports1 in days of adversity  
and misfortune1 far surpassing all that 
could be derived from reason and        
philosophy1 though these a wise man will
 by no means despise3--as it builds     
itself upon no selfish foundation1--as  

it prohibits all moral evil1 and every  
thing which would interrupt our peace   
and comfort as individuals1 or the      
harmony and benefit of society1 which it
 consults and secures3--as it offers the
 most gracious1 and sufficient          
assistances to enable us to perform all 
required duty1 and hath but two         
sacramental institutions1 both of which 
are reasonable1 having a doctrinal and  
moral tendency1--as it exhibits a       
perfect and sublime morality which the  
life of its ,,founder happily           
exemplified3 for the example which he   
set us of ,virtue and goodness is       
indefective3--as it gives us so much    
light into the great plan of the divine 
government3--and as it reveals a        
mediatorial salvation1 the only way of  
pardon and acceptance with the          
omniscient--and all-holy ,god4 ,well may
 the ,gospel1 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 peace4  ,the whole will be   
concluded1 with only one request to the 
hearer1 that as he would act up to the  
dignity of his rational nature--as he   
would admit nothing1 which is contrary  
to1 or reject nothing which is          
consistent with1 reason--that as he     
would be happy on earth--and happy after
 death1 so he would1 with fairness and  
candor1 with all due seriousness and    
deliberation1 examine the merits1 the   
internal worth and beauty1 the          
,,excellence of the ,christian          
,religion1 that from a full conviction  
of its being worthy of all acceptation1 
he may conform his life to its precepts1
 be interested in the righteousness of  
its author1 and build his hopes upon its
 promises--and1 then1 its rewards will  
be his portion1 when time is no         

more4--,and now to the ,king1 eternal1  
immortal1 and invisible1 be rendered1   
through ,jesus ,christ1 all honor1      
glory1 and praise1 from all on earth1   
and all in heaven6----,,amen6           
,transcriber's ,notes4  ,detailed       
changes3   - ,on page vii41 change the  
reference #b ,thessalonians1 #b4 #ae to 
#b ,thessalonians1 ii4 #ae1 for         
consistency4   - ,on page #aa1 change   
the reference from ,,ephes4 ,,ii4 #ab4  
to    ,,ephesians ii4 #ab4 to match the 
style used in the rest of the    book4  
- ,on page #ac1 in the first thing      
proposed paragraph1 change the    ,roman
 ,i to an ,arabic #a for consistency    
with later numbers4   - ,on page #ae1   
change all will berewarded according to 
their    character and works to all will
 be rewarded 4 4 4 4   - ,the break     
between pages #ae and #af is in the word
 denied3    denied4 ,in this and all    
subsequent cases1 the whole word was    
moved to the earlier page4   - ,on page 
#bj1 capitalize ,sirs and ,we in the    

quotation of    ,acts xiv4 #ae4   - ,on 
page #ba1 in point #c1 change           
indispensibly to indispensably    twice4
   - ,on page #bb1 change to do justly  
and and love mercy to to do    justly   
and love mercy4   - ,the break between  
pages #bb and #bc is in the word unto3  
unto4   - ,the break between pages #bc  
and #bd is in the word homage3          
homage4   - ,the break between pages #bf
 and #bg is in the word happy3 happy4   
- ,on page #bg1 the sentence ,we        
proceed--as was proposed-- was          
centered in the original1 which stands  
out in the narrow column    of the book4
 ,the ,transcriber removed the          
formatting4   - ,the break between pages
 #ca and #cb is in the word information3
    information4   - ,on page #cc1      
insert a period after 4 4 4 please their
 ,idol4    ,change ,carthagenians to    
,carthaginians4   - ,the break between  
paged #cf and #cg is in the word        
intended3    intended4   - ,on page #cg1
 in the first of these paragraph1 change

 preceeding    to preceding4 ,the       
sentence ,we now pass--to observe----   
was    centered in the original1 which  
stands out in the narrow column of      
the book4 ,the ,transcriber removed the 
formatting4 ,in point #c1    change the 
question mark after the sentence that   
begins ,when we    ponder deep to a     
period4   - ,the break between pages #cg
 and #ch is in the word appear3         
appear4   - ,on page #ch1 in the        
sentence that begins ,the anxious       
enquiry1    change the sentence-ending  
period to a question mark4   - ,on page 
#ci1 in the first paragraph that starts 
on the page1    change dispair to       
despair4   - ,on page #dj1 change       
incorigible to incorrigible4   - ,the   
break between pages #dc and #dd is in   
the word revelation3    revelation4   - 
,on page #dh1 change indisipenibly to   
indispensably4   - ,on page #di1 in the 
quotation of ,romans i4 #bb-ca1 change  
forefooted beasts to fourfooted beasts4 
- ,on page #ej1 insert a comma into the 

quotation of the text after             
commonwealth of ,israel1 update a       
scripture reference from    ,genesis #f4
 #e4 to ,genesis vi4 #e for consistency1
 insert    parentheses around that      
reference for clarity1 and insert double
    quotes around the quoted scripture4 
- ,on page #ea1 change all have sinned  
and come short of the glory    ,god to 4
 4 4 glory of ,god4   - ,on page #ec1 in
 point #b1 change condescention to      
condescension4   - ,on page #ef1 change 
dispise to despise4   - ,on page #eg1   
change ,gospel truths1 and or dinances  
are dispensed    to 4 4 4 and ordinances
 are dispensed4 ,also insert an         
apostrophe    into the phrase ,lord's   
will in the quotation of ,luke xii4 #dg4
   - ,the break between pages #ei and   
#fj is in the word acknowledge3         
acknowledge4   - ,the break between     
pages #fd and #fe in in the word        
destruction3    destruction4   - ,the   
break between pages #fg and #fh is in   
the word observe3    observe4   - ,the  

break between pages #fh and #fi is in   
the word contradicting3                 
contradicting4   - ,on page #gj1 change 
,each writers stile or manner to ,each  
writer's stile or manner4   - ,on page  
#gb1 in the paragraph that starts on the
 page1 change    erronists to errorists4
   - ,the break between pages #gd and   
#ge is in the word unfounded3           
unfounded4   - ,a quotation that begins 
at the bottom of page #gd and continues 
on    to page #ge has an opening        
quotation mark at the beginning of each 
line4 ,it was transcribed using one     
opening and one closing    quotation    
mark4   - ,on page #gf1 a rather long   
sentence begins ,the question is not    
and ends doctrines of the ,bible8 for   
this is readily    acknowledged4 ,the   
,transcriber changed the question mark  
to a    colon1 because this is an       
assertion1 not a question4   - ,the     
break between pages #ha and #hb is in   
the word spiritual3    spiritual4   -   
,on page #he1 insert commas into the    

list iniquity1 transgression1    and    
sin4   - ,on page #hh1 change           
indispensible to indispensable4   - ,on 
page #ia1 change ,what wise and great   
achievments have ever been              
accomplished without perseverance4 to   
,what wise and great    achievements    
have ever been accomplished without     
perseverance8    7spelling of           
achievements and period to question     
mark7   - ,on page #id1 change ,if1 says
 he1 you neglect the duty 4 4 4 to      
,if1 says he1 you neglect the duty 4 4 4
 to remove the speaker's    interjection
 from the quoted text4 ,remove the comma
 from    ,children's1 ,children4   -    
,the break between pages #id and #ie is 
in the word ,christianity3              
,christianity4   - ,on page #ajf1 change
 pinacle to pinnacle4   - ,on page #ajg1
 change harrassed to harassed4   - ,the 
break between pages #ajg and #ajh is in 
the word whatever3    whatever4   - ,on 
page #ajh1 change ,whereever any        
rational creature 4 4 4 to    ,wherever 

any rational creature 4 4 4 4   - ,the  
break between pages #aji and #aaj is in 
a unit that style    indicates should   
not be broken3 own4--,what4 ,the entire 
unit    in this and subsequent cases was
 moved to the earlier page4   - ,on page
 #aaj1 in the first paragraph that      
starts on the page1    change           
indispensible to indispensable and      
indispensibly to    indispensably4 ,in  
the second paragraph1 change            
indispensible    to indispensable4   -  
,on page #aab1 change however great     
cannot annul is to however    great     
cannot annul it4   - ,the break between 
pages #aag and #aah is in a unit that   
style    indicates should not be broken3
 ,god--one4   - ,the break between pages
 #aah and #aai is in the word any3 any4 
- ,on page #abf1 change indispensible to
 indispensable4   - ,on page #abg1 set  
the word ,again in ,roman type because  
it    represents the speaker's          
interjection between scripture          
quotations    7which are set in         

,italic47 ,remove the ,italic formatting
 from the    word preached because it is
 not part of the quotation of ,romans   
x4 #ag in ,,kjv4   - ,on page #abh1     
change indispensibly to indispensably4  
- ,on page #abi1 in the ,james          
quotation1 change ingrafted to          
engrafted4   - ,on page #aca1 change    
dispise to despise4   - ,on page #acc1  
change tranquility to tranquillity and  
practised to practiced4   - ,the break  
between pages #acf and #acg is in a unit
 that style    indicates should not be  
broken3 sanctified--when4   - ,the break
 between pages #acg and #ach is in the  
word mercy3    mercy4   - ,on page #aci1
 change indispensible to indispensable4 
- ,on page #ada1 capitalize ,platonic4  
- ,on page #adc1 change ,it's beneficial
 tendency to ,its beneficial    tendency
 7contraction to possessive7   - ,the   
break between pages #add and #ade is in 
the word even3 even4   - ,on page #adg1 
there is a lengthy quotation where1 in  
the original1    each line starts with  

an opening quotation mark4 ,transcribed 
using    modern style1 with one quote at
 the beginning4 ,in the sentence    ,but
 can you think1 change the              
sentence-ending period to a    question 
mark4   - ,the break between pages #adi 
and #aej is in the word esteem3         
esteem4   - ,the break between pages    
#aej and #aea is in the word being3     
being4   - ,on page #aed1 change        
practise condesention to practice       
condescension4   - ,on page #aee1 change
 prophecy to prophesy4 ,add a period    
after    the list ardour1 sublimity1 and
 purity4 ,change ,prayers1 says a       
mahomatan writer1 are the pillars 4 4 4 
to ,prayers1 says a    mahomatan writer1
 are the pillars 4 4 4 to remove the    
speaker's    interjection from the      
quotation4   - ,the break between pages 
#aef and #aeg is in the word forsaking3 
forsaking4   - ,on page #aei1 change    
whether the tribes to whither the       
tribes4   - ,on page #afa1 change the   
word break to brake to match the ,,kjv4 

- ,on page #agj1 change henceforth drank
 to henceforth drunk4   - ,on page #agc1
 correct a citation from ii             
,chapter--#db verse to    ii4           
,chapter--#da and #db verses4   - ,the  
break between pages #agc and #agd is in 
the word believers3    believers4   -   
,the break between pages #agd and #age  
is in the word common3    common4   -   
,on page #agg1 change to wash one       
anothers feet to to wash one            
another's feet and add a period after   
,john xiii4   - ,the break between pages
 #agh and #agi is in the word ordinance3
    ordinance4   - ,on page #ahj1 in the
 second paragraph1 change condescention 
to    condescension4   - ,the break     
between pages #ahc and #ahd is in the   
word remembrance3    remembrance4   -   
,on page #ahf1 in the concluding        
paragraph1 change intirely to           
entirely and pretentions to pretensions4
   - ,on page #ahg1 put a period after  
the chapter number in ,matthew          
xxviii4   - ,the break between pages    

#ahi and #aij is in the word ,sacrament3
    ,sacrament4   - ,the break between  
pages #aij and #aia is in the word      
ordinances3    ordinances4   - ,the     
break between pages #aic and #aid is in 
the word particular3    particular4   - 
,on page #aid1 change dispair to        
despair4   - ,on page #aie1 put a period
 after the chapter number ,mark xvi4 and
    change whereever you may to wherever
 you may4   - ,the break between pages  
#aig and #aih is in the word professed3 
professed4   - ,the break between pages 
#aih and #aii is in the word ,doubtless3
    ,doubtless4   - ,the break between  
pages #bjj and #bja is in the word      
baptized3    baptized4   - ,on page     
#bjj1 change indispensibly to           
indispensably4   - ,the break between   
pages #bja and #bjb is in the word      
proved3    proved4   - ,on page #bjd is 
a list of ,bible quotations in quick    
succession4 ,two    of them are         
identified as being from the #chth verse
 of ,acts    chapter #h4 ,the reference 

for the first one1 ,here is water1 was  
corrected to the #cfth verse and add me 
into what doth hinder me    to be       
baptized8   - ,on page #bjg1 add a      
period after the chapter number for     
,matthew    xxviii4   - ,on page #baa1  
change condescention to condescension4  
- ,on page #bac1 set that is ,christ in 
,roman type to distinguish it    from   
the quoted scripture4   - ,the break    
between pages #bad and #bae is in the   
word nations3    nations4   - ,on page  
#bae1 change condescention to           
condescension and divine    right of    
baptism to divine rite of baptism4   -  
,on page #bag1 change washing his       
disciples feet to washing ,his          
disciples' feet4   - ,the break between 
pages #bag and #bah is in the word over3
 over4   - ,on page #bah1 change        
exteriour to exterior and condescention 
to condescension4   - ,the break between
 pages #bah and #bai is in the word     
administer3    administer4   - ,on page 
#bbj1 change dependance to dependence   

and we and    our's to we and ours4   - 
,on page #bbd1 update ,to day to ,to-day
 to match to-morrow in    the next      
sentence4   - ,on page #bbg1 change     
,turky to ,turkey4   - ,on page #bbh1   
change inseperable to inseparable4   -  
,the break between pages #bbh and #bbi  
is in the word every3    every4   - ,the
 break between pages #bcj and #bca is in
 the word profess3    profess4   - ,on  
page #bca1 change those at ,coloss to   
those at ,colossae4   - ,on page #bcc1  
set the speaker's interjection1 that is 
,christ in    ,roman type because it is 
not part of the quoted verse            
7,colossians    ii4 #ab74   - ,on page  
#bce1 change all ,zions friends to all  
,zion's friends4   - ,on page #bcf1     
change indispensibly to indispensably4  
- ,on page #bch1 change hauling men and 
women to haling men and    women4   -   
,the break between pages #bci and #bdj  
is in a unit that style    indicates    
should not be broken3                   
celebrated--though4   - ,on page #bdj1  

change ,thiatira to ,thyatira4   - ,on  
page #bda1 change ,coloss to ,colossae4 
- ,the break between pages #bdb and #bdc
 is in the word exercised3    exercised4
   - ,on page #bdd1 change exteriour to 
exterior4   - ,the break between pages  
#bdh and #bdi is in the word behoved3   
behoved4   - ,on page #bej is a lengthy 
quotation that was originally set with  
an opening quotation mark at the        
beginning of each line4 ,it was         
transcribed conventionally1 with one    
opening and one closing    quotation    
mark4   - ,the break between pages #beb 
and #bec is in the word metaphors3      
metaphors4   - ,the break between pages 
#bei and #bfj is in the word important3 
important4   - ,on page #bfj1 insert an 
apostrophe into a quotation of ,malachi 
ii4 #g1 ,for the ,priest's lips were to 
keep knowledge4   - ,on page #bfd1 the  
discourse ends with a restatement of the
 text4    ,however1 this was not        
recognized by the typesetter1 so it was 
set    in ,roman type4 ,the ,transcriber

 set it in ,italic1 and corrected       
understand the scripture to understand  
the scriptures1 to    match the text4   
- ,on page #bfe1 change ,,galations to  
,,galatians in the reference    for the 
text of the discourse4   - ,the break   
between pages #bff and #bfg is in the   
word dangerous3    dangerous4   - ,on   
page #bfg1 change surprized to          
surprised4   - ,the break between pages 
#bga and #bgb is in the word            
institution3    institution4   - ,the   
break between pages #bgb and #bgc is in 
a unit which style    indicates should  
not be broken3 promises--denounce4   -  
,on page #bgc1 change indispensible to  
indispensable4   - ,on page #bgd1 change
 a period to a question mark after the  
sentence    that begins ,can a case be  
named and ends may not righteously      
claim a reward8   - ,on page #bgf1      
change can any once to can any one4   - 
,the break between pages #bgf and #bgg  
is in the word study3    study4   - ,on 
page #bgh1 insert an apostrophe into it 

is the ,apostle's own    argument4   -  
,on page #bgi1 a lengthy quote is set in
 the original with an    opening        
quotation mark at the beginning of each 
line4 ,it was    transcribed            
conventionally1 with one opening and one
 closing    quotation mark4   - ,on page
 #bhj1 ,change maintainance to          
maintenance and that    teachest to that
 teacheth4 ,a lengthy quote is set in   
the    original with an opening         
quotation mark at the beginning of each 
line4 ,it was transcribed               
conventionally1 with one opening and one
    closing quotation mark4   - ,the    
break between pages #bha and #bhb is in 
the word conscience3    conscience4   - 
,on page #bhc1 capitalize the new       
sentence ,every one1 who looks    upon  
this passage 4 4 4 4   - ,on page #bhh1 
the first word of the paragraph1        
,therefore1 was set    in ,roman small  
caps because it was not recognized as   
part of the    text for the discourse4  
,the ,transcriber set it in ,italic with

 the    rest of the quotation4   - ,the 
break between pages #bhh and #bhi is in 
the word preached3    preached4   - ,the
 break between pages #bib and #bic is in
 the word dangers3    dangers4   - ,on  
page #bie1 change compleatly to         
completely4   - ,the break between pages
 #bih and #bii is in the word nations3  
nations4   - ,the break between pages   
#bii and #cjj is in the word agreeably3 
agreeably4   - ,on page #cjb1 change    
surprizing to surprising4   - ,on page  
#cjf1 change dependance to dependence4  
- ,the break between pages #cjg and #cjh
 is in the word sacramentally3          
sacramentally4   - ,on page #cji1 change
 preceeding to preceding4   - ,the break
 between pages #caj and #caa is in the  
word twinkling3    twinkling4   - ,on   
page #caa1 remove is from ,it is was    
necessary 4 4 4 4   - ,the break between
 pages #caa and #cab is in the word     
worshipping3    worshipping4   - ,on    
page #cac1 in the quotation of the      
fourth commandment1 change    thou shalt

 not no any work to thou shalt not do   
any work and    change heaven and earth1
 ,sea1 and all that in them is to heaven
    and earth1 the ,sea1 and all that in
 them is4   - ,the break between pages  
#cad and #cae is in the word ,sabbath3  
,sabbath4   - ,on page #cah1 set the    
scripture quotation introduced with ,it 
is    prefaced thus in ,italic4   - ,on 
page #cai1 change dispised to despised4 
- ,the break between pages #cai and #cbj
 is in the word ,sabbath3    ,sabbath4  
- ,the break between pages #cbb and #cbc
 is in a unit that style    indicates   
should not be broken3 benefit--that4   -
 ,on page #cbd1 change sabatism to      
sabbatism4   - ,on page #cbe1 change    
,let any man1 saith he1 show me 4 4 4 to
    ,let any man1 saith he1 show me 4 4 
4 to remove the speaker's               
interjection from the quoted text4   -  
,the break between pages #cbg and #cbh  
is in the word account3    account4   - 
,on page #cbh1 after the ,can any shut  
their eyes sentence1 change    the      

period to a question mark4   - ,the     
break between pages #cbi and #ccj is in 
the word ,christians3    ,christians4   
- ,on page #ccc1 the word ,pentecost    
appears three times1 the first    two in
 the original as ,pentacost4 ,they were 
changed to be    consistent4   - ,on    
page #cce1 insert an apostrophe into    
deny or disown the    ,lord's day4   -  
,on page #cci1 change ,that the forth   
commandment is of perpetual             
obligation 4 4 4 to ,that the fourth    
commandment 4 4 4 4   - ,on page #cdj1  
change lightening to lightning4   - ,the
 break between pages #cda and #cdb is in
 the word singularity3    singularity4  
- ,on page #cdb1 insert an apostrophe   
into in the purest times in the         
,apostle's days4   - ,on page #cdd1     
change whole ,christain world to whole  
,christian    world the first time that 
phrase appears in small caps on that    
page4 ,later on that page is a lengthy  
quote which is set with open    quote   
characters at the beginning of each     

line4 ,it is transcribed                
conventionally1 with one opening and one
 closing quotation mark4   - ,on pages  
#cde-f1 a long quotation is presented in
 the original as    follows3 ,if1 says  
he1 addressing himself to people on     
their abuse    of the ,sabbath4         
,however1 ,the ,transcriber is under the
 distinct    impression that the only   
word quoted is the first one1 and that  
the    rest is an interjection4 ,the    
closing quotation mark inserted after   
interest of ,religion is an educated    
guess4 ,the speaker returns    to the   
first person with the next sentence     
7,may ,i not    hope 4 4 474   - ,on    
page #cdf1 the last word of the         
discourse ,,amen follows a    scripture 
quotation4 ,in the original it is set in
 ,italic4 ,it has    been transcribed in
 ,roman because it is not part of the   
quoted    scripture4   - ,the break     
between pages #cej and #cea is in the   
word poisonous3    poisonous4   - ,the  
break between pages #cec and #ced is in 

the word unable3    unable4   - ,the    
break between pages #ceh and #cei is in 
the word proposal3    proposal4   - ,on 
page #cfj1 change ,while ,ministers1    
while ,magistrates1 while    ,parents1  
says one1 sleep1 4 4 4 to ,while        
,ministers1 while    ,magistrates1 while
 ,parents1 says one1 sleep1 4 4 4 to    
remove    the speaker's interjection    
from the quoted text4 ,change           
seperation to separation4 ,insert an    
apostrophe into the    ,apostles'       
doctrines4   - ,on page #cfb1 scripture 
that was quoted on page #cfa is quoted  
again4 ,the sentence ,then shall the    
righteous shine forever 4 4 4    was not
 recognized as part of the quotation and
 was set in ,roman    in the original4  
,it has been transcribed in ,italic4   -
 ,on page #cfd1 change immoveable to    
immovable4   - ,the break between paged 
#cfe and #cff is in the word employs3   
employs4   - ,on page #cff1 insert a    
period after a more spiritual way of    
serving ,god4 ,in the last sentence1    

correct kingdem of our    heavenly      
,father to kingdom of our heavenly      
,father4   - ,on page #cfg1 in the      
scripture quotation1 change prophesies  
to    prophecies and insert a comma1    
change the comma after fail to    a     
semicolon1 and insert a comma after     
knowledge4   - ,the break between pages 
#cfh and #cfi is in the word indeed3    
indeed4   - ,the break between pages    
#cfi and #cgj is in the word joyful3    
joyful4   - ,on page #cgb1 change the   
quotation of #a ,corinthians xiii4 #a   
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 mountains1 and have
 no ,charity to    4 4 4 have not       
,charity to match the ,,kjv text4   -   
,on page #cgc1 change benificent to     
beneficent and preceeding    to         
preceding4 ,in the quotation of #a ,cor4
 xii4 #a and #g-aj1 apply               
,reverential ,capitalisation 7,,rc7 to  

the word ,spirit throughout2    change  
gift of healing to gifts of healing and 
prophesy to    prophecy4   - ,on page   
#cgd1 in the scripture quotation1 apply 
,,rc to ,spirit4    ,at the end of the  
paragraph1 change ,heb4 iii4 #c1 #d to  
,heb4 ii4 #c1 #d and the final period to
 a question mark4   - ,the break between
 pages #cgd and #cge is in the word     
expressive3    expressive4   - ,on page 
#cgg1 change reject them as imposters to
 impostors for    consistency with other
 uses on the page4   - ,the break       
between pages #cgh and #cgi is in the   
word inspiration3    inspiration4   -   
,the break between pages #cgi and #chj  
is in the word inspiration3             
inspiration4   - ,on page #chj1 change  
every threatning to every threatening4  
- ,on page #chb1 change ,thy word is a  
light to my feet1 and a lamp to    my   
paths to ,thy word is a lamp unto my    
feet1 and a light unto my    path 7,ps4 
cxix4 #aje74   - ,on page #chd1 change  
guidence to guidance and1 in the list1  

insert a comma after body of men4   -   
,on page #chg1 change ,it is easier1    
says he1 to conceive than to    express 
4 4 4 to ,it is easier1 says he1 to     
conceive than to    express 4 4 4 to    
remove the speaker's interjection from  
the    quotation4   - ,on page #chh1    
change merchandize to merchandise4   -  
,on page #cia1 change imposter to       
impostor4   - ,on page #cie1 change but 
least this phrase to but lest this      
phrase4   - ,the break between pages    
#cif and #cig is in the word meaning3   
meaning4   - ,on page #cii1 change      
transcendantly to transcendently4   -   
,on page #djj1 change dependance to     
dependence4   - ,the break between pages
 #djj and #dja is in the word complete3 
complete4   - ,the break between pages  
#dja and #djb is in a unit which style  
indicates should not be broken3         
heart8--,and4   - ,the break between    
pages #djb and #djc is in the word      
sacrifices3    sacrifices4   - ,on page 
#djc1 a lengthy quote is set in the     

original with an    opening quotation   
mark at the beginning of each line4 ,it 
has    been transcribed conventionally1 
with one opening and one    closing     
quote4 ,change encreased to increased4  
- ,on page #djf1 insert right quotation 
mark after perfectly to keep    the     
commandments of ,god the first time the 
question from the    catechism is       
quoted4 ,also1 change ,it is very       
extraordinary1 says    he1 that this    
sinless perfection 4 4 4 to ,it is very 
extraordinary1 says he1 that this       
sinless perfection 4 4 4 to    remove   
the speaker's interjection from the     
quoted text4   - ,on page #dji1 insert a
 comma into a list after losses4   - ,on
 page #dac1 change letter of their's to 
letter of theirs4   - ,the break between
 pages #dag and #dah is in the word     
dictates3    dictates4   - ,the break   
between pages #dah and #dai is in the   
word diffused3    diffused4   - ,on page
 #dai1 change things of ,gods to things 
of ,god4 ,the text    alludes to        

,genesis xlix4 #c-d4 ,change ,reuben is1
 unstable as water    thou shall not    
excel to ,reuben is unstable as water1  
thou shalt    not excel 7move comma1    
shall - shalt74   - ,the break between  
pages #dai and #dbj is in the word      
pursuit3    pursuit4   - ,on pages      
#dba-b1 there are two lengthy quotes    
that in the original    have an opening 
quotation mark at the beginning of each 
line4 ,each    was set conventionally1  
with one opening and one closing        
quotation    mark4 ,also1 change ,i may1
 in the holy and righteous ,providence  
of    ,god1 should the ,christian say1  
be left to fall into error and          
delusion to ,i may1 in the holy and     
righteous ,providence of ,god1    should
 the ,christian say1 be left to fall    
into error and    delusion to remove the
 speaker's interjection from his advice4
   - ,on page #dbb-c1 there is a lenghty
 footnote4 ,from the first    paragraph1
 insert a period before the dash and    
remove left double    quotes after4 ,in 

the second paragraph1 insert double     
quotes around    the genius' statements1
 avoiding the asides4 ,remove right     
double    quotes from the end of the    
footnote4   - ,on page #dbc1 change     
false ,christ's to false ,christs4   -  
,in the footnote to ,discourse ,,xx1    
which is originally on page #dbb1       
change desirous of seing 4 4 4 to       
desirous of seeing 4 4 4 4   - ,on page 
#dbe1 in the #b ,peter ii4 #a quotation1
 change bring up    themselves to bring 
upon themselves4   - ,on page #dcj1 in  
the #a ,corinthians xv4 #eh quotation1  
change    steadfast and imoveable to    
stedfast and unmoveable to match        
,,kjv4   - ,on page #dcc1 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 beneficence4   - ,on page #dce1 there
 is a lengthy quote which in the        
original has    an opening quotation    
mark at the beginning of each line4 ,it 

was    transcribed conventionally1 with 
one opening and one closing    quotation
 mark4   - ,on page #dcf1 change ,and we
 may add ,deism1 if that may1 with any  
justice1 he called a religion4 to ,and  
we may add ,deism1 if that    may1 with 
any justice1 be called a religion4 7he  
to be7   - ,on page #dcg1 behold to     
beheld in the scripture quotation and   
change ever published to the word to    
ever published to the    world4 7word to
 world7   - ,on page #dci1 change       
unnatural and detestible vices to       
unnatural    and detestable vices4      
7spelling of detestable7   - ,the break 
between pages #dci and #ddj is in the   
word childish3    childish4   - ,on page
 #dda1 insert an apostrophe into ,for   
argument's sake4   - ,the break between 
pages #dda and #ddb is in the word      
forgiven3    forgiven4   - ,on page     
#ddb1 put a period at the end of the    
sentence ,it teaches    us1 also1 the   
nature of this atonement4   - ,on page  
#ddc1 set the phrase says the ,apostle  

,paul1 in ,roman type    because it is  
not part of the quotation of ,galatians 
v4 #bd4   - ,on page #dde1 change golden
 ,censor to golden ,censer4   - ,on page
 #ddg1 change preceeding to preceding4  
- ,the break between pages #ddh and #ddi
 is in the word rational3    rational4  
- ,on page #dej1 change reconcileable to
 reconcilable4   - ,on page #deb1 change
 benificence to beneficence4   - ,the   
break between pages #dec and #ded is in 
the word prescribed3    prescribed4   - 
,on page #dee1 insert an apostrophe into
 in the mind's view4   - ,on page #def1 
change dependant to dependent4   - ,the 
break between pages #def and #deg is in 
the word    encouragements3             
encouragements4   - ,on page #dei1      
change extatic to ecstatic4 ,change     
,moreover you    would there learn1 says
 he1 the important lesson 4 4 4 to      
,moreover you would there learn1 says   
he1 the important    lesson 4 4 4 to    
remove the speaker's interjection from  
the quoted    text4   - ,on page #dfj1  

set the phrase to his disciples in      
,roman text    because it is not part of
 the quotation of ,john xvi4 #cc4   -   
,on page #dfa1 change thing upon which  
it prays to preys and    fewel to fuel4 
- ,on page #dfh1 in the quotation of    
,mark x4 #ag-bb1 change thou shall      
have treasure to thou shalt have        
treasure4 ,change the comma    after    
follow me to a period4 ,change honour to
 honor twice to    match other uses in  
that paragraph4   - ,the break between  
pages #dfh and #dfi is in the word      
private3    private4   - ,the break     
between pages #dgj and #dga is in the   
word divine3    divine4   - ,on page    
#dgb1 change condescention to           
condescension4   - ,the break between   
pages #dgb and #dgc is in the word      
,father3    ,father4   - ,on page #dgc1 
change condescention to condescension4  
- ,on page #dgf1 after the ,if ,god have
 annexed sentence1 change the    period 
to a question mark4   - ,on page #dgg1  
change dissentions to dissensions4   -  

,the break between pages #dgh and #dgi  
is in the word happiness3    happiness4 
- ,on page #dgi1 in the list of virtues1
 change honestry to    honesty4 ,later1 
change persuits to pursuits4   - ,on    
page #dhj1 change benefitted to         
benefited4   - ,on page #dha1 change    
recompenced to recompensed4   - ,the    
break between pages #dhc and #dhd is in 
the word attention3    attention4   -   
,the break between pages #dhd and #dhe  
is in the word merciful3    merciful4   
- ,on page #dhf1 change our ,lord       
himself1 when he came to reveal his     
,father's will1 in forms us 4 4 4 to 4 4
 4 informs us 4 4 4 4   - ,on page #dhg1
 change reclaim us from our evils ways  
to reclaim    us from our evil ways4   -
 ,on page #dhh1 change condescention to 
condescension4   - ,on pages #dij-a1    
there is a lengthy quote4 ,in the       
original1 there    is one opening       
quotation mark and one closing quotation
 mark1 on    the following page4 ,it was
 transcribed with an additional opening 

quotation mark at the start of the new  
paragraph within the    quotation4