DISCOURSES (continued 5)

DISCOURSE XII.

The right way to understand the inspired writings.

LUKE xxiv. 45.

Then opened he their understanding, that they might understand the scriptures.

The design of the scriptures is to make us wise unto salvation. They contain all that is requisite as a rule of life or standard of faith. They instruct us what to believe concerning our Maker, our Redeemer, and a future State. They place before us all that is necessary to be believed, and to be done, in order to be accepted of God, and entitled to life eternal. Those, therefore, who really desire salvation, will feel it to be a duty of very great importance to study, as accurately as they are able, and to read diligently, the inspired writings. A frequent, daily, and serious reading them is incumbent upon us all. He that is of God, heareth God’s words, ye therefore hear them not, because ye are not of God, said our Lord to the unbelieving Jews. And he directs us thus, search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me. If people refuse to search them, or to read them with care, frequency, and a serious endeavour to understand them, how is it to be expected, that they can know the character of the Saviour, or their duty.—The inhabitants of Berea are commended for their care in searching the scriptures. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so.—It is a noble duty—a rational, and commendable duty to study, and daily peruse them, that we may know the truth, and be excited to practise it.—And the best way to gain entire and full satisfaction, with respect to the divinity of them, or whether they be, what they pretend to be, divinely inspired, is carefully and critically to read them. As the most satisfactory way to be convinced whether there be a God, is to open our eyes on his works! so the most satisfactory method to know whether the holy scriptures be from God is to read them, with seriousness and diligence, and with a candid and unprejudiced mind. He who will read them, in this manner, and practice according to their precepts; and sees their tendency and aim, which most apparently is to glorify God and save man, cannot long retain any scruples about their celestial origin.—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

The pains we are to take to read and understand the scriptures may be seen, in a beautiful manner, in the following words: And these words which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy Children, and shall talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. The advantages of heedfully and seriously reading and studying the word of God are many and great. It will make us knowing and wise, in things heavenly and divine. It will tend to render us pious and devout. It will lead us to God and duty. It will be a safeguard against error and infidelity, against superstition and enthusiasm.——

Considerations of this nature render the subject, proposed now to be discussed, peculiarly important and interesting. The subject is the right way to understand the inspirited writings.—Then opened he their understanding, that they might understand the Scriptures. The occasion of these words is this;—Jesus had risen from the dead, and took the most prudent and eligible method to convince his disciples and friends of the fact, upon which rests the truth of his religion. Two of them, Cleopas and another, were going to a village, called Emmaus, about threescore furlongs distant from Jerusalem. On their way, they conversed about the strange things, which had happened—the crucifixion of the expected Messiah, and his wonderful resurrection on the third day.—Jesus joined himself to them, as a stranger, in the midst of their interesting conversation. He enquired what the subject was, upon which they were conversing; and upon which they seemed so anxious and deeply engaged. They informed him. And Cleopas expressed much surprise, at his enquiry. Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?—Upon hearing the subject of their conversation—and which indeed was the general topic at that time, in all the city, he took the lead in it.—And the disciples were all attention—they were all ear—and their hearts burned within them, with a heavenly flame, while the appearing stranger, though in reality their risen Lord, discoursed on the pleasing theme, and expounded to them the scriptures, which related to himself. They were delighted. They were improved. Light broke in upon their understandings, and devout affections were inkindled. Then said he unto them O fools and slow of heart to believe all that the prophets have spoken. Ought not Christ to have suffered these things; and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.—He, then, discovered himself unto them. They could hardly believe, what their eyes had seen and ears heard, for joy. He again showed himself to his chosen witnesses, and expounded to them also, the word of God, as in the verse next above the text, And he said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.——Then he opened their understanding, that they might understand the scriptures. Saying thus it is written, and thus it behoved Christ to suffer, and to rise from the dead on the third day. And that repentance and remission of Sins should be preached in his name, among all nations, beginning at Jerusalem.

How did he open their understanding, that they might understand the scriptures? It was by a just and true expounding them as well as deeply impressing their hearts. He laid their real and true meaning before their minds. He showed them the connexion, and reference to himself. And they understood him, and plainly saw the meaning, design, and intention of the Sacred writings. He gave them no new faculties and powers. He directed them how to use and employ their reason rightly to apprehend, and duly to apply scripture. We are, consequently, to exercise our rational powers in seeking the meaning and design of divine revelation.——Christ opens our understanding to understand the oracles of God, by using with us the proper means of information and instruction, and by saving influences on the soul. We are rational beings. And he treats us as such, not as machines, or beings that had no reason or conscience. He opens the understanding, by enabling us, in the exercise of reason, and our reflecting powers and capacities, to study into, and seek the meaning of holy Writ—to search into the meaning of the words used, and the order and connexion of them; and to divest ourselves of all corrupt biases and prepossessions. By reason of sin, or through the depravity of the heart, the mind is blinded to the spiritual beauty and glory of divine objects.——The purpose of the present discourse, is to point out the right way to gain a true and just understanding of the holy scriptures.

And in general, it must be allowed, that they are capable of being rightly understood. If the Supreme Being, in his infinite wisdom and goodness, be pleased to grant us a revelation of his will at all, he would give us such an one, as, with honest and upright intentions, could be easily understood, in its great and essential principles and duties, ordinances and doctrines. For to give us one that was involved in mystery, and could not be comprehended after a diligent, painful and careful examination, could answer no valuable purpose; nay, it would be altogether improper. It would, in truth, be to insult our misery. The language of it would be this. “Here is poor fallen man, blinded with prejudices—carried away with evil passions—plunged in the ruinous effects of the Apostacy—unable by the mere light of unassisted reason to find the path of duty and happiness. He is in perishing need, consequently, of a safer guide, an infallible directory, in the way to glory. Behold I will provide a Saviour for the helpless: a sanctifier for the unholy: I will grant him a revelation of my will.——But such an one as cannot be understood by him, even when he hath used most sedulously all possible pains and care, and means to understand it. Such an one as is insufficient to answer the intended purposes.” To urge, then, that the revelation, which we enjoy, of the divine will and our duty, cannot be truly and really understood, in all its essential principles, when no exertions or honest endeavours and faithful care, on our part, have been wanting, is to reproach the wisdom and goodness, grace, and justice of God: nay, it is to blaspheme his name: to represent him as trifling with his creatures; and mocking them in their misery. Far be such folly and impiety from us! We do therefore plead, and strenuously insist, that all things necessary to salvation, are laid before us, with sufficient clearness, both in regard to doctrines and practice, both what we are to believe, and what we are to do. The design of all the inspired writings is to save fallen man—to teach him that he may be pardoned and accepted of his sovereign Lord and Maker—to open the method, in which pardon here, and happiness hereafter have been procured—and the terms upon which they will be granted. As these things are of infinite importance to all, high or low, learned or unlearned, so they are revealed with as much plainness as possible. What the Psalmist says of the divine law, may with equal truth be applied to the Gospel. The law of the Lord is perfect converting the soul: The testimony of the Lord is sure, making wise the simple: the commandment of the Lord is pure enlightening the eyes.

St. Paul takes it for granted, that the principal and fundamental points of christianity, which he calls the first principles of the oracles of God, are easy for all to comprehend and to learn. And when for the time ye ought to be teachers; ye have need that one teach you again which be the first principles of the oracles of God. There are certain doctrines and duties of the Gospel, which are essential to the very existence of all religion, and which may, with the utmost propriety, be called the first principles of the oracles of God; upon which all the rest are built, and to which they constantly refer. These are plainly expressed, often illustrated, and warmly inculcated. None can mistake them, who honestly and faithfully attend to the scriptures. All that is wanting is to care to read them, and an honest heart, free from wrong biases, to receive the truth, as they exhibit it. Among these first principles of the oracles of God, may be, enumerated, the lost state of man by nature: the absolute need of regeneration: the nature of it as consisting in the implantation of a holy temper of heart or true love to God:—that what Jesus Christ did and suffered for fallen man is the sole meritorious ground of our pardon, and acceptance with a holy and sin-hating God:—the incarnation of the divine Saviour, and his sufferings to expiate human guilt:—the universal resurrection: a righteous judgment:—and eternal retribution. To these we may add, the great and essential duties and virtues of piety and morality or of the gospel—the need of repentance towards God and in what it consists: faith towards Jesus Christ: constancy in the exercises of devotion:—strict justice—benevolence, peace, and condescension—forgiveness of injuries—love to enemies—humility, patience, temperance, and self-denial. Can any one, who has ever read the sacred pages with any care, affirm that these are not set before us, as strongly as language can express them? Are they not often repeated? Are they not pressed upon the conscience, in a variety of ways, and elucidated by beautiful metaphors and figures? And they are pleasingly illustrated, I mean the duties of piety and Virtue, in the life and character of the divine author of Christianity. He, indeed, hath set us an indefective example of goodness—left us an example that we should follow his steps.

While it is asserted that the leading and fundamental doctrines of the Gospel are most clearly and repeatedly laid before us, it cannot be denied that some things in it, are hard to be understood. These are revealed as clearly as the nature of the subject would admit. Some things must be in their own nature mysterious and incomprehensible. Such things there are in the volume of nature, and we have no reason to suppose, it would be otherwise in the volume of revelation. They are so sublime as to transcend our scanty powers of mind. They are revealed, however, as far as they are capable of being revealed, or as far as we are capable of receiving them—or as far as may be needful, either for the glory of God, or our own salvation. Prophecies, for example, in the very nature of things, will be obscure. The event only can expound them. We may easily see what the grand design is: but the precise circumstances of the predicted event will remain a secret to us, till the event lay them before us.—We cannot pretend to comprehend the great points of Christianity relative to the Trinity, or a threefold subsistence in the divine essence—the human nature united to the divine to constitute the one mediator between God and man—the resurrection of the body—and the change which will pass upon those who shall be found alive at the coming of Christ to judge the world. These, we readily admit, are mysterious and incomprehensible doctrines. But their being so, is not proof that they are unreasonable and absurd. To say that whatever is incomprehensible in Religion is unreasonable, is a mark either of inattention or ignorance. God’s nature is incomprehensible. His works of creation are full of wonders. And a revelation from him to the children of men would be justly suspected, if it contained nothing incomprehensible, and above reason.

You will be pleased to observe also that, besides some doctrines which are beyond our reason, inexplicable difficulties may attend some particular passages of scripture. These difficulties originate not from any defect or impropriety of manner, in which they are expressed; but from our being unacquainted with the customs or usages, to which an allusion is made. These passages are not numerous. And our salvation depends not on our rightly understanding them. No essential duty or doctrine of the Gospel depends on a doubtful text. What is necessary to instruct us, in things divine, and to guide us safely to God and happiness, through the dangers, snares, and temptations of human life, is clearly made known unto us, and repeatedly urged by all suitable arguments, and the most serious and weighty considerations.

The scriptures, therefore, are as a light to our feet, and a lamp to our paths: a light shining in a dark place, with a steady brightness—able to make us wise unto salvation through faith in Jesus Christ—And——

1stly. One way rightly to understand them is to interpret them by themselves. They are their own best interpreter. It is one of the most rational principles can be adopted relative to understanding the inspired writings to make them expound themselves. They are to declare their own meaning. No explanations of men, decisions of councils, or tenets collected into creeds are to be admitted as perfect guides, in things pertaining to our salvation. Men may be wise and learned: Councils may be judicious and pious in their intentions, but after all are liable to mistakes. This is not said to detract from the wisdom, piety and learning of men—or of venerable councils. A wise and candid Christian will honour their opinions—carefully weigh them, and be diffident of himself: will be modest and pay all due deference to the opinions of others, especially men of study, erudition, and piety. But still we must all think for ourselves, and must adhere undeviatingly to the scriptures, as our only infallible guide. We must stand or fall to our own Master. Another man’s faith cannot save us, or his want of faith destroy us. We are, in things divine, to call no man Master or Father, for one is our Master even Christ; and one is our Father who is in heaven. But be not ye called Rabbi; for one is your Master, even Christ, and all ye are brethren. And call no man Father upon the earth; for one is your Father which is in heaven. No man has a right to interfere, by compulsive measures, in another man’s religion. Reason, argument, and persuasion and a pious example are the only weapons to be employed to spread the glories of that mild and benevolent system of Religion, which Jesus of Nazareth instituted. The first rule of rightly understanding the Oracles of God, is to make them their own expositor. This is the maxim of protestants. It is a just and important maxim. We are not to put upon them, the interpretations and constructions of imagination, or fancy; or to suppose that we have any impulses or inspiration in the mind to give us, the spiritual meaning of them.

2dly. Another method rightly to understand the Scriptures, is to take them according to the general, established, and well known import of the words used. All learned men, who alone can be competent judges, in the case, agree that they are well translated. And through the peculiar care and blessing of divine Providence they have been preserved pure and entire, during such a length of time, and so many revolutions of literature and of states and kingdoms. The men who were engaged in, and by authority appointed to the work of translating them into the English language (and the translation of them was a most arduous work) were men of great integrity, extensive learning, and, in the judgment of charity, undissembled piety. Opposite sects have all allowed them to be a faithful and just translation. When we, therefore, take them into our hands to peruse them, we should understand them precisely, as they are written, in the common import of the words, according to the plain rules of grammar, and the necessary construction of sentences. An attention to these things is absolutely necessary, in order to a true understanding of them. We are not to seek after any hidden, mystical sense of the words or sentences. The very letter and meaning of the scriptures is to be strictly attended to. We are to take the words used in the sacred, just as we would, in any other good writings. For the inspired writers always used words properly, and had good sense. They were not guilty of obscurity or self-inconsistency. Their sole end was to state and convey the truth, which they were commissioned to deliver, with propriety and fulness. This they did most admirably, and with great beauty and energy. The true meaning of scripture, is its very life and power, its spirit. The words that I speak unto you, says Christ, they are spirit, and they are life. They reveal true, spiritual and saving doctrines: doctrines all-important—doctrines that lead to life eternal.—

3dly. A third way rightly to understand the scriptures, is carefully and critically to observe the connexion and subject matter of discourse, or the occasion—the characters to whom or of whom the words are spoken. It is not to be expected that readers of the Bible will attain to a right understanding of it, if they overlook the connexion and occasion; and take single and detached passages by themselves, and shape them into a conformity to their own pre-conceived opinion or scheme of doctrines. The right way not to be deceived by our own reflections, or the artful insinuations of such as lie in wait to deceive, is to bring our opinions or tenets, our principles, whatever they may be, to the scriptures; to examine them by their light; and to make them bow to their decision. And not, as is too often done, to bend them to our tenets and principles. We are to search them, that we may thence take all our articles of faith, and maxims and rules of conduct. Learned and unlearned ought to do this; and to reject whatever will not bear the test, when applied to them. To the law and testimony ought to be our Motto as Christians or believers in a divine revelation. If any of our religious opinions be contrary to scripture, we are bound by our regard to their authority to abjure them. And that we may not inadvertently be led into error and delusion, we are to consider as accurately as may be, the connexion, the occasion, the design of the inspired penman, to whom, and of whom he is speaking, comparing one passage with another: that which is figurative, and less plain, with that which is unfigurative and more obvious: examining all, with diligence, by the general and ruling principles of the Gospel: with an honest desire to discover our duty and the will of God, even, if our favourite notions, (as almost all sects and individual Christians have their peculiarities of belief and practice) should be found to be directly repugnant to scripture. Thus we shall rightly understand scripture. Thus we shall be led into all truth and duty.—It appears, then, with an evidence exceedingly bright, that all our opinions, whether gleaned from authors uninspired, or taken up by reflection, or fallen into by accident, should be tried ty the word of God. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

4thly. A further way rightly to understand the scriptures, is to divest ourselves, as far as is possible, of all prejudices, and to read and hear them, with a sincere and honest intention to know the truth. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word which is able to save your souls. Perhaps to divest ourselves, wholly, of all wrong and corrupt biases is impracticable, what no person was ever yet able to do, after his most vigorous endeavours. Sinful prepossessions cleave to the most candid. We may be prejudiced many ways, and not be sensible of it, against the only true system of Religion. There is but one right way of belief and worship. Truth is uniform and one. There is one God, one Lord Jesus Christ, one faith, one baptism—one hope. Many different denominations of Christians may hold essentially to this one true system, and still drink in many small errors, unessential and circumstantial things, about which, they may violently contend to the loss of charity. We are, then, to do all that in us lies to get into this right way: not only to think we are right, but actually to be right. For this end, we must be faithful and impartial: faithful to God and our own consciences, and impartial in our enquiries; or be anxious lest our fondness for a party lead us into error, or into tenets which are subversive of the very foundation of the Gospel. We are to take heed how we read, as well as how we hear.

5thly. If we would rightly understand the inspired writings, it is incumbent upon us to use all the helps in our power. We are to exercise our own rational faculties. Religion is the most reasonable thing in the world, as well as most important. About what therefore can our reason be better or more worthily employed? For what was reason, by which man is so remarkably distinguished from the brutal herd, given us, if not to use it, to learn the duties, and doctrines of Religion, and to aid us in searching out the truth, and substantial happiness?——

There is a great variety of helps or advantages to gain the right sense and meaning of Scripture, for which we ought to be sincerely thankful, and which we ought most wisely to improve. We can read them in our own language. And by the wise institution of common schools, in our favoured Land, almost all classes of people are able to read them. They have, by a wonderful Providence, been handed down to us pure and uncorrupted to a sufficient degree. Many judicious and excellent Commentaries have been written upon them by pious and able men, which we may consult at pleasure, or as we may have opportunity. And here it would be a criminal omission, not to observe, that public worship on the Lord’s day, to which we may constantly repair, is designed to open, explain, and apply them. And when any are in doubt about the true way of worship, or of understanding the Scripture, the regular and appointed Teachers of Religion may be, and ought to be resorted to. For the Priest’s lips were to keep knowledge. And they will esteem it a happiness to instruct the unlearned—to confirm the unstable—and to guide the doubtful.—Such people as have a real desire to know the truth, an honest heart to enquire after the right way of the Lord, will not fail to apply and use all these helps. Plain is it, that no person can, with any consistency or honest impartiality, profess to be seeking the true way of the Lord, who doth not use and improve all these helps and advantages.—It may here be remarked, that it is a work of much labour and care, painful study and diligent enquiry to understand the scriptures. Knowledge, whether human or divine, is not easily acquired.—And ignorant and uninformed people are the most confident and self-sufficient.—It is to be regretted that it is so. But fact and experience verify it. Many too, shut their eyes upon the light, through prejudice. Vicious and profane persons hate the light and will not come unto it, lest their deeds should be reproved.

6thly. A further way to understand aright the inspired writings, is to seek to heaven for light, guidance, and instruction. We are not to lean to our own understanding, or confide in our abilities or learning. Man is a poor, imperfect frail being. He has prejudices, which he knows not. He is at all times prone to err, through the corruptions of his nature. Sin has brought a thick cloud over his mind. He needs divine illumination. The most acute and learned need this, as well as the unlearned and weak. The divine assistances are to be prayerfully sought. If any man lack wisdom, let him ask of God. would we, consequently, understand aright the holy Oracles, we must not only peruse them, with industry and care, but devoutly and fervently implore the God of all grace to open them to us, to spread a divine light over them, that they may instruct, warn, and quicken us. We should seek to him, who gave them to us, to enable us to perceive their true beauty and glory, and to conform our hopes, hearts, and lives to them: to be animated by their promises—warned by their threatenings—comforted with their hopes; and guided to heaven by their precepts. The teachings of the holy spirit are to be devoutly implored, that they may be savingly profitable to us. Rightly understood, and duly improved, they are able through faith in Jesus Christ, to make us wise unto salvation. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect, thoroughly furnished unto all good works. Divine grace must sanctify us by them, and them to us. The teachings of Christ, as the true prophet are requisite to open the mind, to remove prejudices, and to enable us to see the beauty, glory and importance of them. Being born again, says the Apostle Peter, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is grass, and all the glory of man, as the flower of grass. The grass withereth, and the flower thereof falleth away. But the word of the Lord endureth forever. And this is the word which by the Gospel is preached unto you.

7thly. A renewed heart is the best help to understand aright the sacred writings. A holy temper of heart will dispose us to sit, like Mary, at the feet of Jesus to receive with joy his instructions. If we have this, we shall feel most sensibly when we read and hear—read the written, and hear the preached word. This will enable us to see the beauty and glory of the divine character—the excellency of the Mediator’s character—to behold the equity of Providence, the riches of divine grace, the wonders of a Redeemer’s love, and give us a lively view—of all the truth, duties, doctrines, and ordinances of the Gospel. A very different sense of scripture has the saint from the sinner, the penitent believing Christian, from the thoughtless and profane sinner, the sanctified from the unsanctified heart. The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. This doth not mean that an unrenewed person cannot understand the true meaning of scripture, or the doctrines of it. For, then, it could be of no benefit or use to him. What cannot be understood, cannot work any good effect upon the heart or life. To assert that none can understand the word of God, unless inspired by the same spirit, which gave it, is inconsistent with every principle of reason, common sense, and scripture. For it, that is, the scripture, addresses itself to all, good and bad, saints and sinners.——Finally—

8thly. In order to understand the written word of God aright, we must practise what we do know—practise according to its divine precepts. A right and saving knowledge, is a practical knowledge. We must not only be willing to receive all our doctrines and principles from the holy scriptures, but to be guided by them altogether, in our conduct and conversation:—to embrace them as the only rule of faith and practice.—Then shall we be safe. Then shall we have a guide that cannot mislead us. If any man do his will, he shall know of the doctrine whether it be of God.——Thus we are to do, in order rightly to understand the scripture——Then opened he their understanding that they might understand the scriptures.—

DISCOURSE XIII.

The Gospel to be supported by those who enjoy it.

GALATIANS vi. 6.

Let him that is taught in the word, communicate unto him that teacheth in all good things.

The system of doctrines, duties, and ordinances revealed in scripture is exceedingly plain, level to every capacity, and easy to be comprehended. That it is so, is one of its most engaging recommendations. Were it unintelligible, or wrapped up in obscurity and mysticism, this of itself would be a valid plea for rejecting it as an imposture or fraud. So plain is it, in its essential principles, that nothing but a willing mind to hear, receive, and attend to truth and duty is wanting. Were we sincerely and candidly disposed to hear and admit the truth, we should differ but little, in our opinions, about the distinguishing peculiarities and glories of Christian doctrine and practice. The reason, or at least, chief reason, why we omit what is clearly revealed to us as duty by God, is because we in heart are opposed to it. An unwillingness to believe and do, as we are expressly commanded, is the real difficulty in the way of our salvation. This unwillingness at heart puts us upon making objections against a duty, which is clearly revealed, and repeatedly revealed, raises prejudices against it, forms apologies for the omission of it, and sets to work, most vigorously, all the system of the selfish affections. For what we are really and deeply unwilling to do, or wish not to be true, we can easily work ourselves up to disbelieve.

On subjects of a moral and religious nature, a man by nourishing prejudices, by false reasoning, by artifice and delusion, can persuade himself to believe any thing, however absurd or impious or contradictory—even to admit that he is inspired,—or may lawfully murder himself and family; or that there are no Gospel ordinances, or stated worship of the Deity, or that a divine revelation, which bears all the marks of credibility and authenticity, that could be desired, is only a cunningly devised fable. This being the case, we ought in all conditions, to be most vigilantly upon our guard against the illusions of our own minds; and also against the temptations of the great adversary of souls, who always joins in with those illusions. He artfully attempts to rivet them, full well knowing that this is the most probable way to succeed in his designs to ruin us forever, and to make us the occasion of disturbance and divisions in society. A heated imagination, an erroneous conscience, and selfish affections of the heart, together with bitter prejudices against the truth are the most successful engines ever employed by the adversary of souls to deceive and ruin them. They are dangerous things, more so than can be easily conceived.—Nay, no person can, to a sufficient degree, dread the unhappy influence of an erroneous Conscience—heated imagination—inflamed passions—and intemperate zeal. They have led away many thousands from truth and duty, and sealed them down in fatal delusions. We are surprised to find what, we must acknowledge, is found by daily experience, that many, who profess sincerely to believe the truth of Religion, are notwithstanding discovered to be capable of rejecting some of its most important principles, and plainest duties.——Among these plain duties, that of supporting the Gospel may justly be reckoned one.

In the sequel, I shall attempt to offer the scripture-arguments

I. In favor of this duty.

II. To consider the manner, in which it is to be discharged.

III. And to invalidate the objections, which have ever been made against it.

1. The first thing intended is to offer the scripture-arguments to prove, that it is a plainly revealed duty, that the precious Gospel of our blessed Saviour should be supported by the people, who enjoy it. There is no part of God’s revealed will that may be kept out of view, or be omitted to be set before mankind. The whole truth, which he hath made known to us, whether pleasing or displeasing to the human mind, is to be exhibited. We may not stop short of it, or go beyond it. If it be a part of the counsel or will of God made known to man, in the holy scriptures, that the Gospel is to be supported by those who enjoy it, it may not, with a good conscience, be withheld or denied. A denial of it, it must be obvious to remark, has a great and unhappy influence upon the interest of the Gospel, and the Redeemer’s kingdom. It tends to the decay of piety and virtue. What is extremely painful to observe, is that it appears from the experience and the history of the Church, in past ages, and in the present age, that those who wish to break up the peace and order of particular Churches, and to foment divisions, pretty generally commence their operations, with a loud and absolute denial of this duty. They raise a loud cry, and vehemently declaim against it. They speak of it, in language not only bitter but scornful. They say it is utterly unlawful and exceedingly wicked; nay, and directly contrary to scripture. Mean while, they do not forget to impute to those who receive the support, the worst motives—the most selfish and mercenary; as having no eye to any thing beyond the pecuniary advantages of their sacred calling.

Such clamours set on foot against the obligations of supporting the Gospel, as they proceed either from ignorance, wilfulness, or parsimony, so they fall in with the current of the selfish passions of corrupt nature. And as interest is the idol of every man, who is unacquainted with the divine force of Virtue and piety, so whatever affects or touches this idol, nearly affects his heart: readily does he listen and easily makes himself believe what he, in his perverted mind, concludes to fall in with his supposed interest. The love of money, or an inordinate attachment to property, is the root of all evil. Thence most of the crimes which disgrace human nature, and disfigure the page of history. We full well know, that a man can easily collect arguments, sufficient to convince him, that he is justified in not doing, what he is totally opposed to doing.—

I am entering on a subject of great moment, affecting in its consequences, the very being and existence of public worship; and of course, the Christian Religion itself. It is a subject too, which is not often discussed, lest what we offer, should be considered either as a censure on people for failures in their duty, or implying a suspicion of their friendship or good will. But there may be circumstances, which may require that the obligations of supporting the Gospel, should be fully stated. They need not be often urged, and are not. But whatever doctrine, truth, or duty may at any time be opposed, or Providence may suffer individuals to rise up and deny: that doctrine, truth, or duty must not be relinquished; but there is a plain call to vindicate it.—Painful as it is to me, to speak where motives of self-interest, and not a sense of duty, may be but distantly inferred to influence me, or where malice and prejudice may accuse me of pleading my own cause, I shall proceed, regardless of reproaches, to adduce the Scripture-proof that the Gospel is to be supported by those, who enjoy it according to the express will of Jesus Christ.—

And, in the first place, we argue the obligations of supporting the Gospel, in a decent and honourable manner, from this consideration, it is the will of God that there should be stated public worship, and an order of men appointed to preside over, and to dispense to worshipping Assemblies, Gospel-truths and ordinances. The office of a Gospel-Ministry is sacred. It is derived from the great head of the Church. This is a true saying, if any man desire the office of a Bishop, he desireth a good work. That the work and office of an evangelic Ministry are of divine appointment, has often been proved on particular occasions. And the proof has very often been laid before us, in printed discourses. To enter largely on the proof now, would carry me beyond my design. But a brief stating of the most material parts of the proof, is now necessary, in order to establish the duty of supporting public worship and the Gospel. Is it, then, clear from the word of God that there should be Gospel-Teachers, regularly inducted into the work, in the New-Testament-Church, to the end of the world? To be satisfied on so interesting an inquiry, let us candidly listen to the voice of the Saviour. Hath he, who is the king of Saints and Bishop of souls, appointed and commissioned such an order of men to be the mouth of God to his people? That he actually hath, appears from those large and particular descriptions, in his Gospel, of their work and office. And he expressly declares that the office shall remain in his kingdom till the close of time.——There are many very express and marked passages of scripture, which inform us of the Institution of a Christian Ministry, and of its continuance in the world, as long as the world shall stand. Suffice it just to repeat, as a specimen, the subsequent ones. He, that is, a risen Redeemer, gave some, prophets, some Apostles, some Evangelists, some Pastors and Teachers, for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the fulness of Christ. Here is an account of what Christ, as risen and glorified, did with regard to Teachers in his Church, both extraordinary, such as prophets, Apostles, and Evangelists, and ordinary, such as Pastors and Teachers. And how long the institution of such an order of men as Pastors and Teachers, was to be continued: what their business and work were: and the ends of the institution. The ends, were the perfecting of the saints, the unity of the faith and promotion of religion. It was to continue as long as there were any among mankind to be called into the faith and fellowship of the Gospel, that is, as long as time should last.

Again, Christ as head over all things to the Church, commanded his Apostles and disciples, to go into all the world, and to preach the Gospel to every creature. Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo! I am with you always, even unto the end of the world. As long, therefore, as the world shall stand, so long shall there be a Christian Ministry.—The charge which the Apostle gave to Titus as a Gospel minister, and which is to be given to all, who enter the sacred office of the evangelic Ministry, is a full proof that the office is of divine appointment; and that the institution of such an order of men, as Gospel Ministers, is not the result of human invention or human policy. The charge is most weighty and solemn. It is awfully serious. We cannot hear it without feeling a reverential awe. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, and his kingdom; preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come, when they will not endure sound doctrine: but after their own lusts shall they heap to themselves, teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. No words can more expressly reveal to us the certainty that there is, in the New Testament, such an order of men, as Gospel Ministers; and that there are times when people will not bear sound doctrine, but will, as if infatuated, run with strange avidity after self-created Teachers, or impostors; will multiply them, having itching ears; and are unaccountably restless and uneasy till they find strange doctrines, and strange teachers of such doctrines. They turn away their ears from the truth. And turn unto fables. We need not hesitate to admit the reality of the Christian Ministry, when we find those bearing the office, represented as being called of God—embassadors of Christ—the servants of the most high—New-Testament-ministers, whose work is to publish the laws, and offer the grace of Christ. They are said to be sent of God: they are to speak in his name—they hold up the laws and grace of the Saviour, dispense his truths—deliver his doctrines—administer his ordinances, proclaim his promises—denounce his threatenings—and in Church-processes inflict his censures, or exercise his discipline. It appears, then, with an evidence, complete and full, that the work and office of the Gospel Ministry are of divine appointment: or that it is the express revealed will of God that there should be, in his Church, or in the New-Testament-dispensation, stated Teachers, Pastors, or Ministers; and that they should declare his counsel in his written word, and not the fictitious revelations of a supposed inspiration, or their own opinions or dreams. They are to preach Christ and him crucified: and not themselves.—If there be such an order of men, they must be supported. The people, among whom they labour, in word and doctrine, are obliged to see that they are decently subsisted. Their time and talents are consecrated to God in his Gospel, and they must be, as to temporal things, provided for, honourably. What may be deemed an honourable subsistence, must be determined by the attending circumstances. The age in which they live. The place where they live. The modes of living are very different, in different ages, and places. What may be honourable in one age or place, may be totally inadequate in another.—The divine appointment of the Christian Ministry is a conclusive argument in favour of the duty of supporting the Gospel.—

In the second place, we argue the duty from the principles of justice. Justice between man and man is a great and indispensable obligation. It is a moral Virtue of such high importance as to be the very pillar, upon which society rests. Injustice towards any man, or body of men is a heinous violation of the law of God. That which is altogether just, he would have us practise. He is a being of strict and impartial righteousness. The righteous Lord loveth righteousness and his countenance doth behold the upright. As all orders of a community ought to exercise honesty in their dealings with others, so it is fit for them to call for exact justice from others. Exterior circumstances alter not the claims of justice. It is a moral Virtue which binds all men. And it is to be observed to those in high as well as low life, to those that are affluent, as well to those that are indigent, to those who are clothed with sacred, as well as civil office—to those placed in seats of honour, as well as to those in the shades of retirement, enjoying the sweets of a private life. Is there a more obvious dictate of justice, than that such as labour for others, or spend their time for their benefit, should receive a compensation? Doth God, who is perfectly just and right, require one man to devote his talents and time to another, without receiving a due return? Can a case be named, where, in things temporal or civil, a labour done or service performed, may not righteously claim a reward? But if the labour done or service performed, be, in things religious or divine, is a compensation to be denied? Is a labour, undeserving of a reward, merely because it is a religious labour? Will any one, who exercises any reason at all, or who has any sense of the ties of common honesty, repudiate the notion of a compensation, because Religion is concerned? St. Paul makes an appeal to the principles of strict justice, to prove that Ministers under the Gospel should not be unrewarded for the service or labour of love, which they perform. 1 Cor. ix. 7. Who goeth a warfare at his own charges? Who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? These questions carry their own answer. It is supposed that every reasonable person, the moment he hears them is prepared to give the right answer. Three cases, or states of life are mentioned; the soldier who goes a warfare, the planter and dresser of a Vineyard, and the shepherd who watches and tends anxiously his flock. Such reasonably look for a reward. They could not perform the work, in common, without a reward. All mankind feel that it is entirely fit that they should receive a due recompence for their toils, care, and tenderness. It would be barbarous cruelty, as well as high injustice, to deprive them of a due recompence.

In the third place, the duty of supporting the Gospel may be proved from, not only strict justice, but from this consideration, that the general rules of equitable dealings, make it fit and proper that those who labour, in word and doctrine, in the Gospel, should not be cut off from a living among their fellow-creatures. Let me urge this argument. You know that it is impossible for any class of men to subsist upon nothing. Our being employed about heavenly and divine things, does not supersede the necessity of having temporal provisions to support us. Food, raiment, and a dwelling, the necessities and conveniences of life are as requisite for those, who are engaged in the arduous work of the Gospel-Ministry, as for other orders of men. In order to be workmen that need not to be ashamed, Ministers must study. And they must study much—must read extensively—must give themselves to reading, meditation, and prayer—they must visit the sick—must attend the dying—must console the sorrowful.—The duties of their office are so arduous and various, that they will take up all their time:—employ all their abilities, though the most splendid.—The education necessary must be a learned one. This is expensive. Much previous pains, study, and care are needful, in order to be, as far as human exertions can go, competent to the duties of their office. I say, as far as human exertions can go:—for divine grace sanctifies the heart.—Now can any one so far lay aside reason, as to assert that one man is bound to devote himself to the advantage of another, in spiritual concerns, to promote them—to instruct him—without a compensation?—Shall ministers of the Gospel go unsupported—their families be neglected, and they go from house to house, begging their daily bread? The more high and honourable their calling, the more need of a comfortable maintenance. Reason always agrees with revelation; and as fully establishes the duty of honourably supporting the Gospel. Thus argues the Apostle Paul: 1 Cor. ix. 11. If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things. The meaning of this passage is this: think it not hard—think it not a burden—complain not that you support with your substance, those who minister unto you in holy things. It is utterly impossible for any set of men to be fit, or qualified to teach others, without diligent study, and devoting their whole time to the business of treasuring up knowledge. We are not to look for miraculous assistances, or that knowledge in religion is to be imparted by divine inspiration.—If knowledge in Divinity be acquired by the ordinary methods, as the Apostle supposes, by reading, meditation, and prayer; and if Ministers of the Gospel are to give themselves wholly to these exercises; the necessary consequence is, they must be supported by the people, among whom they preach.—

4thly. The duty of supporting the Gospel may be proved from the plentiful provision made by divine order, for the temporal subsistence of the Jewish priesthood. This was, indeed, large and honourable. God always provides for the subsistence of those, whom he calls to his work and service. He never lets his Ministering servants go, without a way prescribed for their support: and a very ample one, was, by himself, given to the tribe of Levi. The argument to establish the obligations of a people to maintain the Ministers of the Gospel, from the Jewish practice of supporting the Priesthood, and the Religion of the Temple is conclusive. For it is the very argument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. Say I these things as a man, or saith the law the same also? For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes no doubt this is written. For he that planteth shall plow in hope: and he that thresheth in hope, should be partaker of his hope. verse 13. Do ye not know that they which minister about holy things, live of the things of the temple, and they which wait at the Altar are partakers with the Altar. It is in vain to object against this reasoning. It is the Apostle’s own argument.—

5thly. The duty of decently and honourably maintaining the Gospel, is argued from the express command upon its true Preachers, to study and to meditate. They are, in so many words, commanded to study that they may be workmen that need not to be ashamed. Study to show thyself a workman that needeth not to be ashamed, rightly dividing the word of truth;—rightly dividing the word of truth requires great wisdom and care, study and meditation. It requires the wisdom of the serpent and harmlessness of the dove. Ministers of the Gospel are expressly enjoined to give themselves to reading, meditation, and prayer, that their profiting may appear unto all: they are to be able men; apt to teach; able to teach. They are most diligently to seek the teachings, and guidance, and illumination of the spirit. The duties of their office are various and numerous, arduous and difficult. They have the ignorant to instruct: the erroneous to reclaim: the gainsaying to confute: the doubtful to convince: the unstable to confirm: the afflicted to console: the unreasonable to treat with: and the scoffing and impudent to encounter. It is impossible, therefore, for them to engage in the secular callings of life as other men, to provide for their own decent and honourable support, and the support of their families. The consequence is, the people, among whom they minister, are bound to support them.

6thly. The support of the Gospel-Ministry and public worship, is the express Institution of Christ. He hath particularly ordained that his Ministers shall be supported in every age of his Church. 1 Cor. ix. 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. Preachers of the Gospel are to have a living in their work. It is the express will of their divine Lord that they should.—What can be plainer or fuller than these words? No words can. If these can be evaded, so may any that could possibly be used. What duty, or doctrine, or virtue is more clearly enjoined? The words are as full as though Christ had said, “I declare to all, that my Ministers, or the regular Preachers of my gospel shall have a sufficient temporal support from the people among whom they labour.” When he sent out his twelve Apostles to preach the Gospel, he forbid them to make any provisions for their own livelihood, as to food, clothing or expenses in travelling, because they should be supported by those, among whom they travelled. Mat. x. 9, 10. Provide, says he, neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat.

They were to be fully, in all respects, provided for by those, to whom they preached. He told them plainly that they were to be so. The workman is worthy of his meat. He has a title to a due compensation. It cannot therefore be withheld, or denied without evident injustice, and cruelty. When he sent out the seventy disciples, he informed them that they might rely on an ample and sufficient maintenance, for their own comfort, and for works of mercy and beneficence. Luke x. 7. The labourer is worthy of his hire. This is applied to things spiritual, as well as secular. I ask—for what purpose, did our blessed Lord tell his own appointed Preachers this, the labourer is worthy of his hire, if they were to have no compensation, or were to subsist, or to support themselves?—It would have been altogether impertinent and absurd.—But he knew they must be supported—and he was not so unmindful of their happiness, as to deny them a living, while on his own divine work.—One passage more will be cited, and that is the text. Let him that is taught in the word, communicate unto him that teacheth in all good things. Here is a plain command of the Apostle to all, who sit under a preached Gospel, to give a due proportion of their substance, for the support of the Christian Ministry. And he enforces the duty by adding, be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap.—As much as if he had said—‘flatter not yourselves, deceive not yourself by any excuses. God requires you to support his Gospel, and he will not be mocked. As you sow, you shall reap. As you deal with him, in this matter, so he will deal with you. If you, through prejudice, party spirit—or parsimony decline utterly to impart a proper proportion of your substance to support the Gospel, you cannot expect his approbation.’

Thus it appears to be the will of God revealed in his word, that his worship and Gospel should be supported, in the world, by those to whom the Gospel is dispensed.

2. Our next enquiry is, in what manner public worship and the Christian Ministry are to be supported. The mode of supporting the Gospel is to be numbered among those indifferent things, which are left to the wisdom, prudence, and convenience of God’s people. They are at liberty to adopt that mode, which best suits their circumstances—the age—the place—the country—the government where their lot is cast. The word of God has prescribed no particular mode. It could not wisely do it, because what may be the best mode—the most convenient for one people, one age, one form of civil government, or one state of society would not be at all convenient in another age or place. All such things are left, in scripture, to be agreed upon, as may best suit the circumstances of God’s people. And what a disgrace to reason and Religion that there should ever be any contention or quarreling about them! What the majority adopt and agree upon, ought to be cheerfully acquiesced in by the minority, though not so agreeable to them. For no maxim is better founded or more reasonable, than that the majority must govern.——

Whether the Gospel shall be supported by a tax laid to each man’s property or by a free contribution—or by a subscription—or by voluntary donations—or by national funds—or by particular funds—or by the legacies of benevolent Christians, is a matter of total indifference:—ought never to be an affair of conscience or dissention—for nothing ought to be, or justly can be, a case of conscience, which is in itself totally indifferent. It is an erroneous conscience only which concerns itself about modes and forms, mere circumstances. The direction is, let there be an equality. What is most equal, just, or righteous is the preferable mode. But difference about the manner of supporting the Gospel should never be the cause of separations, divisions, or uncharitableness. And we may fairly conclude that such as are really willing to do their proportional part, will never greatly contend about the manner.

3. The last thing proposed, is to remove the objections, which have ever been urged against the duty of the text. So plain is the duty that it is, with surprise, that we ever hear any attempt to argue against it, on supposition they profess to admit the truth of scripture. All that ever has been offered, as objections against the duty may be comprised in the four following things.

1stly. The words of our Lord, Mat. x. 8. freely have ye received, freely give. It is enough to reply there, that these words, so often abused and misapplied, have no reference to preaching the Gospel, as all reasonable people will see, by only reading them in their connexion. They relate merely to miraculous gifts. And accordingly we find the Apostles never received any pecuniary profit, or reward for working miracles.—

2dly. The word hireling used by our Lord, John x. 13. has been urged as a conclusive proof that no true teachers of religion ought to receive any support. He calls those hirelings, whose only or ruling motive was the reward, and who had no regard for the interest and good of the flock. It is strange what work designing men, and false Teachers have made of this word hireling. They never mind the meaning of our Saviour, or look to see how he uses it; but from the very sound raise a bitter and opprobrious cry against all true Ministers of Christ, and all regular and fixed support of such. This single word, hireling has put a handle into the power of such people as hate religion; and they have by it, broken up the peace of Churches—rent them asunder—and loaded with vile slander the most virtuous characters.—Every one, who looks upon this passage, where our Lord employs the word hirelings, will have a full evidence, if his eyes be not fast closed with prejudice, that it contains not the least shadow of an objection against the duty of the text.

3dly. Some object and say, that the Apostle Paul refused to take any reward for his preaching the Gospel, and therefore other ministers, in the ordinary ages of the Church, should never have any support or fixed maintenance. They appeal to Acts xx. 33, 34, as a proof that Ministers of Christ should have no provision made by people for their subsistence, but should rely wholly on extraordinary supplies from Providence. I have coveted no man’s silver, or gold, or apparel: yea yourselves know, that these hands have ministered to my necessities, and those that were with me: And 1 Cor. ix. 12.—We have not used this power. The power was that of demanding a support from them. But he does not say, that he did not want or call for a subsistence. In the case of other Corinthians, he actually took the contributions of the Churches to support himself among them, lest the false Teachers should raise a clamour against him, and against the Gospel, and so prevent its success. It is a sure mark of a false Teacher to deny and reproach the duty of our text. Paul assures us, he laboured with his own hands lest he should be chargeable. This boast he makes to the Churches at Ephesus, Thessalonica, and Corinth. But he tells the latter, he took wages of other Churches to do them service, and that what was lacking to them, the brethren from Macedonia supplied.—He took wages from other Churches, 2 Cor. xi. 8, 9. Wages all know are a stipulated reward, or a hire mutually agreed upon.——

4thly. But the greatest objection of all, is that true Gospel-Ministers have the immediate inspiration of the holy Ghost, miraculous gifts and teachings; and are supplied with matter, both thoughts and words, from God immediately, therefore, need no support. If they be thus inspired as the Apostles were, I own, they need never study any—or read any—or meditate any, previously, or even to have common learning—no not to know how so much as to read, or write, or speak: and consequently ought not to have any stated reward or maintenance. The more ignorant and grossly illiterate the better; for the more strikingly will be the evidence that they are only organs, or mere passive instruments in the hands of God. If any be so far deluded as to believe themselves immediately inspired, we are to commiserate their wretched delusions, and pray that the scales may soon—soon fall from their eyes, and that they may not, with their infatuated adherents, have the fate of the blind leaders of the blind. That none are now, in this age of the Church, immediately inspired, as the Apostles were, I shall prove in another discourse. The Apostles spoke as the spirit gave them utterance. The matter and manner of their discourse were immediately imparted to them, at least, on some particular occasions.

The arguments in favour of the duty of the text are full, plain, and abundant, from scripture, from reason, from justice, from equity. The objections are of no weight. And what a pity it is that so many divisions in congregations should be made, by men who are actuated by base, disingenuous, and selfish views in denying and raising a clamour against so clearly revealed a duty.——He who wishes well to the Christian Religion, must wish and fervently pray, that it may please God, to continue in his Churches, a pious, learned, and orthodox Ministry till the second coming of our Lord Jesus Christ to judge the world. Amen.

DISCOURSE XIV.

The Apostles, infallible guides in Religion, being commissioned and immediately qualified and inspired by the Redeemer.

2 THESSALONIANS ii. 15.

Therefore brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle.

The word traditions, here, means those orders, truths, doctrines, or ordinances which the Apostles, under the guidance and special direction of the holy Ghost, delivered to the Churches planted and formed by them. Tradition is what is transmitted from one to another, to guide and direct Christians, either in their belief or conduct. Two ways did the Apostles of our Lord employ in making known the mind and will of God to the Churches which were formed by them, in various parts of the world. And they gathered Churches and settled Ministers in almost all quarters of the then known world. These two ways were by word and Epistles, by public discourses or by private conferences, and by written Epistles. And the text is an exhortation to the Thessalonian Christians, and in them, to all Christians in all ages and Countries, where the Gospel in the course of divine providence should be preached, to be firm and unshaken in their adherence to the truth, duties, doctrines, and ordinances of the Apostles, whatever dangers might threaten, difficulties arise, or temptations assault.

Therefore, brethren, stand fast, and hold the traditions which ye have been taught whether by our word, or our Epistle. Their word and Epistle taught one and the same Religion, without the least difference or a single contradiction.

What is proposed, in the progress of this discourse, is to prove that the Apostles are infallible guides in religion, being commissioned, and immediately qualified and inspired by the Redeemer.

In order that my meaning in this proposition may be fully comprehended, it will be necessary to state, a little more at large, the idea intended to be illustrated and established in the present discourse. It is this: We as christians, are invariably to adhere to, and abide by Apostolic traditions, using the word, in the sense of the text; or by their precepts and examples. Jesus Christ, the author of the Gospel-dispensation, and head over all things to the Church, invested them with full power and authority to order, to arrange, and to direct infallibly, in all the concerns of the Churches: in the doctrines which we are to receive, as the articles of our Creed: in the duties to be performed by us, in all our various relations: and in the ordinances to be attended upon by us. They omitted no truth which they were to deliver. They preached no doctrine, which their divine Master, had not given them in charge to preach. They observed, as a standing ordinance, no institution, which he did not expressly appoint, or order them to observe. They were, moreover, secured from error both in doctrine and discipline. They never were mistaken or deceived respecting any points of the Religion, which our Lord came from heaven to erect. His kingdom is not of this world. It is like no worldly kingdom. It is injured, and its original purity and glory are defaced, whenever it is incorporated with any civil forms of government. In this kingdom, the Apostles acted altogether under their king. They taught nothing contrary to his mind. They practised, in things divine, or as inspired builders, nothing, which the great Master-builder did not approbate. We are to build upon the foundations of the prophets and Apostles, Jesus Christ himself being the chief corner-stone. We are safe, then, and only safe, when we take the Apostles for our infallible guides in the faith, order, worship, and institutions of our Churches. We are to build upon their foundation. They spake as they were moved by the holy Ghost. They were endowed with his miraculous gifts. They had such evidence of it, as was to them intuitive. And they could prove it to others, by the works, which they wrought.—As believers in a divine Revelation, we cannot be consistent with ourselves, if we admit that the Apostles or inspired penmen of the New-Testament, were mistaken, or acted without authority from their Lord, in any thing delivered by them; or observed statedly by them. To admit that they might not either know the mind of Christ; or knowing it, were ever neglectful of it, is at once to give up all divine Revelation. If we may say that, in one point, they acted as weak and mistaken men. Others may say they did in other points with equal propriety. How then is it possible to know what to hold, or what to give up? The whole must either be retained, or rejected. There is no selecting. If the Apostles, in their example and precepts, had not full power and ample authority, then we are under no obligations to keep, for instance, the first day of the week as the Sabbath, or holy time, because they did, or to receive any of their doctrines or ordinances, or to follow any of their directions. Of course, we must reject all the scriptures, except our Lord’s own particular discourses.—Let us, then, enquire after the authority of the Apostles. In the words now before us, St. Paul commands us to adhere, strictly and exactly to what he delivered to the Churches. Therefore, brethren, stand fast and hold to the traditions as ye have been taught. There is a peculiar force in the words stand fast. The meaning it to be firm: be fixed: never give up, deny, or depart from; but invariably keep to all that you have been taught by us, the Apostles of our common Lord.—To the Corinthian Christians, he has a similar direction. Now I praise you, brethren, that ye remember me in all things and keep the ordinances as I delivered them unto you. The arguments to prove that the Apostles are our infallible guides in Religion, being commissioned and inspired by the Redeemer, may be comprised in these six. They were his chosen witnesses to the world.—They received their commission from him.—The divine spirit was their perfect director.—Miraculous works were done by them.—They required intire submission to their teachings.—And they took care to commit the Gospel to writing—and the Gospel-ministry to faithful men, commanding them to deliver sound doctrine, and to shun all doctrines which they had not delivered.

1stly. They were his chosen witnesses to the world. It seems to have been not only expedient, but necessary, that our Lord should have some chosen or special witnesses of his life, doctrines, works, and sufferings. These were indeed open to the view of all. The whole Jewish nation could not but know them. His mighty works were not done in a corner, or before a few partial and interested friends. They were done on the most public occasions, before all classes of people, enemies as well as friends. He did not retire to some private apartment to work his miracles, taking with him two or three particular adherents and then order these to publish them abroad. But notwithstanding the open and public nature of his mighty works, it was necessary that he should chuse a certain number of persons to accompany him constantly, through the whole course of his Ministry, to be to the ends of the earth, his faithful witnesses. They were to transmit to the latest ages a genuine account of his holy life, his heavenly doctrines, and the nature and end of the Gospel-dispensation. These witnesses he called Apostles. And he took them from the ordinary ranks of life, in order to cut off all occasion of objecting against his religion as the work and contrivance of man. They were illiterate. They were, also, destitute of riches. Had he selected his Apostles from, among the great, the rich, and the learned, their success, in preaching his Gospel, would have been imputed to human and natural causes. Once only did he, during his Ministry, send these chosen disciples to preach to the Jews. He kept them with him, to instruct them fully into all the concerns of his kingdom, that they might be under the best possible advantages to testify of him, and his doctrines, and life. But he did not leave the people destitute of the means of knowledge. He pitied them. He accordingly provided for their instruction in the truth, by appointing seventy disciples to preach the glad tidings of life eternal, through the whole province of Judea. He chose twelve Apostles, doubtless in allusion to the number of tribes, into which the people of Israel were divided. And the conjecture that the seventy were appointed, in allusion to the number of the great council of the nation, the sanhedrin, is founded in probability. The apostles, then, were appointed to bear witness for Christ to all the world. They were to testify, every where, to all he did, and to all he suffered as Saviour: his holy life, his divine doctrines, his wonderful miracles, his bitter passion, his cruel death, his glorious resurrection, his triumphant ascension. They were always about his person. And they were with him, during that interesting, that marvelous, that instructive period, of forty days from his resurrection to his ascension. During this term, our Lord gave them all the light and information, about their duty, and his kingdom, which they needed. Happy Apostles to converse, for forty days together, with a risen Saviour! He said every thing to them, that was needful, to convince them, to confirm them—to enlighten them—to console them—and to arm them to meet dangers and difficulties in their arduous work. He taught them in all that was requisite they should be taught. To whom he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God. They were eyewitnesses of his ascension. They saw him taken up from the earth. A cloud, miraculously prepared, received him. For while they beheld, he was taken up, and a cloud received him out of their sight. They were appointed to be witnesses of the truth of these things. Christ tells them, particularly, that they were to bear witness of these things to all the world. And ye also shall bear witness, because ye have been with me from the beginning. They only, of all men, were qualified to be witnesses of these things; for they had seen them, and heard them: they had constantly accompanied him, during his Ministry. They knew all those things, as well as it is possible for man to know any thing, which he sees with his eyes, or hears with his ears. Even at the very time of Christ’s ascension he tells them, ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.

2ndly. They received their commission from him immediately. If we attend to the commission which our Lord gave them, we shall see how clear the evidence is, that they are infallible guides in things of Religion, in doctrines, duties, truths, and ordinances. They were sent by Christ to proclaim pardon and salvation, and to set up his church among all nations. He told them what to expect, in the discharge of their duty—that the disciple was not above his Master, nor the servant above his Lord:—that he that receiveth you, receiveth me, and he that receiveth me receiveth him that sent me: on the other hand, he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. They bore his name, acted under his authority, and delivered his messages. They preached his doctrines, and not their own opinions. They celebrated his ordinances, not their own institutions. They never went beyond his will, or neglected it. When they speak; I hear the voice of the Lord. When they acted in matters of church-order and discipline; I feel, that it is precisely the same as if the Mediator himself bid us to do the like. During his personal Ministry, he once sent them through the whole land of Judea, to proclaim from city to city the glad tidings of pardon and salvation. They had a larger commission after his resurrection. They had power to carry the gospel of his kingdom among all nations, and to collect Churches. Their commission is as full as it can be. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you, and, lo! I am with you always even unto the end of the world. In these words we have the express institution of the ordinance of Christian Baptism. Public worship and the Gospel-Ministry, we are here told, are to be continued unto the end of the world. They, the Apostles, were to go among all nations without any distinction of Jew or Gentile, bond or free, barbarian or scythian. Wherefore there is neither Greek nor Jew, circumcision, nor uncircumcision, barbarian, or scythian, bond or free; but Christ is all and in all. They were to bring them all, if possible, to embrace the Gospel. They were to gather Churches: to ordain Ministers: to appoint all the orders of the Churches—to teach them what to believe—to elect deacons—and lay down the plan of worship and discipline. The whole forty days their Lord was with them, from his resurrection to his ascension, he was teaching and directing them. He spake of things pertaining to his kingdom. All power in heaven and on earth was his: and he gave them all the authority which could be needful. He failed not to furnish them completely for their work. And what he imparted to them, that they communicated, and no more. They made no additions of their own. How remarkable are these words, in their commission, teaching them to observe all things, whatsoever I have commanded you! They taught nothing of their own. They were the mere instruments or organs by whom Christ spake.

3dly. The divine spirit was their perfect director in all things, both as to doctrine and discipline. They delivered the whole counsel of God, and nothing but the counsel of God. They kept back nothing; they omitted nothing through fear of man; nor advanced any opinions of their own to gain the favour or affection of any man; or body of men. Wherefore, says the Apostle Paul, I take you to record this day that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. They never taught any false doctrine, or went into any wrong practices, or set up any institutions without a divine warrant. Their precepts and their example, consequently, are binding upon all Christians. Neither may be disregarded. Both are to be followed, for they were divinely inspired. No other men, since the holy oracles were completed, ever were divinely inspired; or ever will be. Those whom God inspires, are safe guides; are perfect guides in things pertaining to his kingdom. They are infallible guides, because our Lord, in the most express manner, promised them such guidance, aid, and constant direction of his spirit, as should be fully sufficient:—Such as should effectually secure them from all error in doctrine, faith, and worship. He often promised this infallible direction or aid. And he did not fail to make good his gracious promise. They were never without the special and infallible teachings of the spirit of truth. John xiv. 16, 17. I will pray the father, and he shall give you another comforter, that he may abide with you forever: even the spirit of truth, whom the world cannot receive. verse 26. But the comforter which is the holy Ghost whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.—Here is a full proof that the Apostles had such assistances and teachings from the spirit, as rendered them infallible guides to the Churches; to all mankind. He shall teach you all things, and bring to your remembrance whatsoever I have said unto you. They could not, accordingly, mistake in any point; or omit: or forget any thing. Again—John xvi. 13, 14. Howbeit when the spirit of truth is come, he will guide you into all truth: and he will show you things to come. He shall glorify me; he shall receive of mine, and shall show it unto you. He shall not speak of himself: but whatsoever he shall hear, that shall he speak. The spirit was to guide them into all truth—to enable them to foresee future events. How full are these promises! If we can believe any thing; we must admit that the Apostles, enjoying those extraordinary and miraculous assistances, are infallible guides in Religion. Those promises now cited, and all others of a like tenor, are peculiar to the Apostles, and in their full latitude apply to no others. No christian or Minister has any right to them, or can apply them to himself, without high impropriety. They prove, as clearly as words can, that the Apostles were secured from all error of doctrine or discipline, and rendered as infallible in their teaching, directing, and guiding mankind, as completely as if Christ himself had been personally present with them, to tell them always what to do, and what to teach. Nay, farther, they were commanded not to take one step in their arduous work of spreading the glories of the Gospel-kingdom until these very promises were fulfilled in them; until baptised of the holy Ghost, or endowed with his miraculous inspiring influence. And behold I send the promise of my Father upon you: but tarry ye in the city of Jerusalem until ye be endowed with power from on high.

4thly. Miraculous works were done by them. All inspired men are enabled to give public and occular demonstration that they are inspired. Those who claim to be inspired, but have no power to work miracles, are impostors; and ought always to be looked upon by their fellow-men as deceivers. Miracles are the testimony of God himself set to the doctrines and instructions of inspired teachers, as a seal. The alwise, and infinitely gracious God, who always acts with perfect rectitude, never inspires any to be his messengers to reveal his will, without enabling them to exhibit proper testimonials that he has sent them. For it is at our peril to listen, a moment, to such as claim any immediate communications from him, without evidence. Whom he calls or sends immediately, he always empowers to show the needful tokens, lest we should be deceived or imposed upon by fraud or artifices. As inspired men, the Apostles, had power to work miracles. They had power imparted to them, to restore to the maimed, new-created limbs—to heal the sick by a word or command—to eject demons by merely ordering them to depart from those possessed with them—to strike dead with a single word—to give life from the dead—to confer the gift of the holy Ghost upon others by laying on the hands—to foretel future events. Such extraordinary powers were a full proof that God had sent them. By these signs, he authorized them as his messengers. All mankind are, consequently, bound to receive them as such, to submit to their directions, and to follow their example in discipline. We may particularly notice the gift of tongues conferred upon the Apostles. Without this, they could not possibly have been furnished to execute the commission which they had received, to go and teach all nations. But they could not teach the Gospel to various nations without understanding their languages. And they could not, by study and human means, supposing them to be favoured with the best, have been such adepts in the various languages, as to preach in them, the glorious truths of the Gospel. But without any study, they could at once, speak to all nations in their own tongues, the great things of religion. What more striking proof could be exhibited, that God was in truth with them, and had divinely inspired them? We are obliged, therefore, to stand fast, and hold to their traditions, their doctrines and examples. Thus says the Apostle to the Hebrews, How shall we escape, if we neglect so great salvation; which at first began to be spoken by the Lord himself, and was afterwards confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his will. God bears witness to his servants whom he immediately employs to deliver his messages to the Children of men by miracles. And they went forth and preached every where, the Lord working with them, and confirming the word with signs following. We are to receive no pretender to immediate inspiration, unless God bear him witness with signs and wonders. We are never required, as reasonable creatures, to admit any one, as called and commissioned immediately of God, unless he be able to prove it to us, by miraculous powers.

5thly. The Apostles demand entire submission to their teachings. They knew that they were divinely inspired and commissioned by the Redeemer; because they had such miraculous powers constantly. They could not be self-deceived. They did not mistake a warm and heated imagination, or a spirit of delusion, for inspiration, as many poor deceived persons have done, in various ages of the world; for they had the power of working miracles, to satisfy themselves and all others. We find them, of course, acting agreeably to this. They set up their example as a rule, as well as their doctrines. Their example or practice, in things of discipline and of Church-order is binding on all Christians, and as obligatory as their precepts. They absolutely commanded all men, wherever they went, to receive their doctrine as the word of God. They had no hesitancy about this. Thus St. Paul. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which I write, are the commandments of the Lord. It would be blasphemy in any, but the Apostles to do this. So the Apostle John. We are of God; he that knoweth God, heareth us: he that is not of God, heareth not us. Hereby know we the spirit of truth, and the spirit of error. They had a full knowledge of what was false doctrine, and what was true. So far did they carry this, that if any obstinately refused to follow them, and to receive their doctrines, they withdrew all connexion of a religious nature from them—held no communion with them, but cut them off from the society of the faithful. If any man obey not our word by this Epistle, note that man, and have no company with him that he may be ashamed.—Such as dissent, and go off from the plain doctrines of the Apostles are to have a mark set upon them—all intimacy with them is prohibited: note that man, and have no company with him that he may be ashamed. The practice of the Apostles is set up also as binding on all christians, in respect to Church-order and discipline. Be followers together, says one of them, of me, and mark them that walk so as ye have us for an example. Thus in the text. Therefore, brethren, stand fast, and hold the traditions which ye have been taught whether by word or our Epistle. As much as if the Apostle had said, stand fast in the faith, comfort and hope, doctrine, holiness, and profession of the Gospel—and steadfastly maintain the important points of truth and duty, in which ye have been instructed by us, whether by word of mouth, while we were with you, or by this and our former Epistle, which contain an important part of the faith that is delivered to the saints, as the only standard of doctrines, worship, and obedience.

The Churches, also, let it be farther and carefully remarked, which were formed by the Apostles under their inspection were patterns for all succeeding ages.—But if any man seem to be contentious, we have no such custom, neither the Churches of God. Nay, Christians are commended for strictly adhering to the ordinances of the New Testament-dispensation. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them unto you: the two great Gospel-ordinances delivered unto the Churches, are baptism and the Lord’s Supper.—If any refused to admit Apostolic precept, and Apostolic example, others were commanded to withdraw from them: to treat them as grossly erroneous:—as unfit for communion: as in fact denying the religion of the Gospel. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us. The word tradition here is used in a good sense, and means the doctrines, ordinances, and truths delivered by the inspired Apostles. It is a word, indeed, which has been greatly abused. Superstitious people hold to oral tradition as equally valid with the written word of God. And self-confident and impious people call all religion, tradition.

6thly. The Apostles took all due care to commit the Gospel-ministry to faithful men, commanding them to deliver sound doctrine, and to shun all doctrines which they had not delivered and penned down, as directed by the holy Ghost. And the things that thou has heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others. To faithful men. Men only are to be public teachers. Faithful men, are men of integrity, sound judgment, and seriousness, in the judgment of Charity.—Again they must be able to teach. To be able to teach is to be men of great knowledge—men of learning—men of extensive reading and thought:—Unlearned men are not able to teach. They only pervert scripture, and expose religion to contempt. An ignorant teacher is an absurdity; yet surprising as it is, people have itching ears to heap up such to themselves.—Ministers of the Gospel are commanded to feed their people with sound doctrine, to give to every one a portion of meat in due season. But speak thou the things which become sound doctrine. Sound doctrine, is uncorrupted, true doctrine. We may know what sound doctrine is, by seeing what the Apostles preached, and most of all dwelt upon. All divine truth is sound doctrine. Now if we did not know, or could not find out what sound doctrine is, we should never be commanded to preach—or to adhere to—or to contend for it. The Apostles have delivered the true doctrines of Religion—have laid down the true plan of worship. And they were plain Preachers. We do know, we can easily know, what they delivered, as the great and essential doctrines of Christ. They command us all, Ministers, and private Christians, to shun all doctrines different from theirs. Be not carried about with divers and strange doctrines. Strange doctrines, are such as are not found in scripture, or such as the Apostles delivered not. This command supposes, we can know what divers and strange doctrines are. For if we could not, it would be fruitless to tell us to avoid them. The Apostles, then, considered themselves as delivering to the world, the only true system of Gospel doctrines. They did so. They are consequently, to be wholly relied upon, in all things, pertaining to the kingdom of God. Where we can find Apostolic practice or example, in duties and ordinances, statedly observed, we are perfectly safe, and only safe in conforming ourselves thereunto.—I have now offered a variety of arguments to prove to all, that the Apostles are infallible guides in Religion, being commissioned and inspired by the Redeemer immediately.—I trust the arguments are satisfactory. The subject is not often discussed. It is however a most important one.—And I close the discourse, with this single remark. If the Apostles were not secured by the extraordinary assistances of the divine spirit from all error, in doctrine, discipline, and ordinances, and be not infallible guides—if we may not build, with all possible safety, upon their foundation, we must give up all the scripture as a cunningly devised fable, and commence unbelievers in any divine Revelation at all.

DISCOURSE XV.

The first day of the week proved to be holy time, and set apart by Christ to be a weekly Sabbath to the end of the world.

ACTS xx. 7.

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.—

There is no part of the Christian Religion, but has had, in one age and another, its enemies. There is no duty of it, however plain or important, but first or last, objections have been made against it, by those who were disinclined to perform it. Neither is there any one of all the Virtues of morality, taken in its true meaning and just extent, which has not been opposed by perverse and wicked men, whose vicious lives, or whose loose principles, made it their supposed interest to dispute or deny its obligation.

We are not, therefore, to be surprised, when we find so plain a point as our obligation to sanctify, and observe as holy time, the first day of the week under the Gospel-dispensation, denied, or reproached as a human invention. For there is indeed nothing, in the Christian Religion, either so obvious, or so excellent in its nature, that has wholly escaped censure. This being the case, it becomes us carefully to examine the holy scriptures, to see what they enjoin upon us respecting all parts of our duty to God, as well as to man and to self.——In the present discourse, I shall, in dependence on divine help, make it my business to state, and to dwell upon the evidence from scripture, to prove that the first day of the week is holy time, and set apart by Christ, to be a weekly Sabbath to the end of the world.—