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I I 
 
DAMNAJBLi: HEfiLSlES DEFINED AND DESCRIBED, IN 
 
 S E E 1 I. 
 
 I'REACIIED IN NORTH WILBKAHAM, 
 
 JUNK 15, 1808. 
 
 AT THE ORDINATION OF 
 
 EEV. THADDEUS OSGOOJ), 
 
 TO THE OFfWE AND WORK OF 
 
 AN 
 
 EVANGELIST. 
 
 BY JOSEPH LATHROP, D. D. 
 
 TASTOn 01 THE J1B8I CHURCH IN WEST-SPRlNCriELD. 
 
 MONTREAL. 
 
 J8i6. 
 
!r( 
 
 i 
 
OAMNABLE HERESIES DEFINED, &c. 
 
 1, PfiTEm, ii. 1, 
 There shall be false Teac/iers among you, who privily shall 
 bring- in damnable heresies, even denying the Lord that 
 bought them ;— 
 
 The gospel is a complete system of doctrines and duties. It 
 teaclies what we ought to believe, and what we ought to do. 
 The use of faith is to promote a right temper and practice. 
 
 Some plead, that if we live as we ought, it is indifferent 
 what we believe. But the truth is, no man will live as ho 
 ought, if his faith be grossly corrupt. They who put away 
 a good conscience, are such as make ship.wreck of faith. 
 
 It is not indeed every speculative error, that destroys the 
 faith or vitiates the liie. But there are some great and lead- 
 ing truths, which we cannot relinquish without forfeiting our 
 own salvaifon, nor oppose without endangering the salvation 
 of others. St. Peter speaks of certain false teachers, who by 
 embracing and propagating damnable heresies bring on 
 themselves swift destruction, and seduce many to follow their 
 pernicious ways. These are they, who deny the Lord, that 
 bought them. 
 
 St. Jude in his epistles, si>eaks of the same deceivers. 
 When he wrote to Christians concerning the common salva 
 (ion, he exhorted them to contend earnestly for the faith 
 once delivered to the saints : What this faith was he shews 
 by its opposites. «' There are certain men, who turn the 
 grace of God into lasciviousness, and deny the only Lord 
 God, and our Lord Jesus Christ." 
 
 It has often been enquired, what tire those errors in reli- 
 gion, which may be called /<^/a/. Every sectary is disposed 
 to conceive the sentiments, which discriminate his sect from 
 others, to be essential, and every deviation from them to be 
 damnable. Hence ho admits to his communion none but 
 those, who adopt his peculiarities ; and such as do adopt 
 them, he considers as sincere converts and true Christian^, 
 
 i 
 
These lie aJniits without scruple, and whhout demanding 
 higher qualifications. For thus ho artrncs, " My sentiments 
 are opposite to human depravity ; they are oflensive to men's 
 native corruption ; consequently all who embrace them are 
 renewed and sanctified. Here is the grand criterion of true 
 grace." How small soever may be the peculiarities, which 
 divide different sects, it is easy in the zeal of party fo magni- 
 fy them into essential requisites for salvation. 
 
 The apostles exhort us to contend for the faith delivered to 
 tlie saints. They jteach us, at the same time, to receive those 
 who are weak in the faith, and not trouble them with doubt- 
 ful disputations. But where shall we draw the line between 
 things^ for which we must contend, and things which wo 
 must not make the subjects of tmcharitable disputaiio.i ? 
 This question is clearly answered by Peter and Jude irj tlie 
 pas.sages now before us. 
 
 There are two things, whici; they consider as damnabi ; 
 heresies ; One is " denying the Lord who bought us f the 
 other is, " turning the grace of Ck>d into licentiousness." 
 Those, therefore, who ackirowledge the Lord that bouWit 
 or redeemed us, and at the same time improve the grace of 
 God in our redemption to tlie practical purpose of advancing 
 true holiness in heart and life, cannot be charged with receiv- 
 ing and spreading damnable heresies ; for tho' tliey may err 
 in some less important matters, they hold the substance of 
 that faith, which has been delivered to the saints. 
 
 The first heresy, which may be considered as destructive 
 is «« denying the Lord, who bought us," or the great doctrine 
 of redemption by Jesus Christ. They who reject this, reject 
 all that is peculiar to the gospel ; all that disfiingiiishes it 
 from natural religion, or from a mere scheme of moral 
 philosophy. 
 
 The Scripture teaches us, that God is n being of perfect 
 rectitude, wisdom, power and goodness—that he exercises a 
 moral government over his intelligent creatures— that his 
 will, however made known to them, is a law to which they 
 are bound to submit — that his law requires all righteousness. 
 
demanding 
 T sentiments 
 ive (onion's 
 :;o tlipin nre 
 •ion of trnn 
 ities, which 
 y (onrfTgni- 
 
 :1elivered to 
 iceive those 
 kVilh doiibt- 
 ne between 
 ! which wo 
 sputatiuii ? 
 ide ii\ the 
 
 damnabi 
 ; nsj" the 
 ;i0usness." 
 at bovight 
 5 grace of 
 idvancing 
 ith receiv- 
 Y may err 
 stance of 
 
 stnictive, 
 t doctrine 
 \\\s, reject 
 uishes it 
 )f moral 
 
 f perfect 
 ercises a 
 -that his 
 lich they 
 oiisness. 
 
 find condemns all sin in temper and action— that ;.ll trans- 
 gressors of his law offend against his anthority, incur his dis- 
 pleasure, and deserve punishment. 'I'o this every man's 
 reason must assent. This is what is generally called natnral 
 religion. It is a religion adapted to guide the conduct of 
 holy and innocent beings. But it by no moans comes home 
 to the case of sinful and guilty creatures. 
 
 These, having already fallen under condemnation, need 
 first to know, whether there be any lielp, or any hope for 
 such as they are. The relief provided for, and offered to 
 such, is what is properly called the gospel. This instructs 
 us, that we have all sinned and come short ofthe glory of 
 God— that God, in his selfmoving mercy, has constituted a 
 Redeemer of sinners— that this Redeemer is in an eminent 
 and peculiar sense God's own son, his express image, the 
 brightness of his glory, possessed of Divine attributes, entitled 
 to Divine honours, the Creator, and Upholder of all worlds— 
 that this wonderful person, being manifested in our flesh, 
 bare our sins in his own body, made himself a sacrifice for 
 them, and having purged them by his blood, rose from the 
 dead, ascended to glory, and became head over all things for 
 the Church— that thro' him God has shed forth the holy in- 
 fluence of his spirit to convince men of sin, renew them after 
 his image, and sanctify them to a preparation for that world, 
 to which the Redeemer has ascende. ^ ^hat pardon is now 
 graciously ensured to penitent and believing souls, and that 
 the Divine Spirit is freely granted to those who seek it. 
 This is the scheme of grace stated in the gospel. It is the 
 rejection of this scheme, which our Apostles call "denyin*^ 
 the Lord, who bought us," or redeemed us. And the denia'l 
 of him in this character, they call a damnable heresy ; be- 
 cause it is a denial ofthe whole gospel considered as a plan 
 of redemption for sinners, and as distinct from the religion of 
 nature. 
 
 There are those who acknowledge Christ as a teacher com- 
 missioned of God to instruct us in our duty by his doctrine?, 
 and yet deny him as a Redeemer sent to deliver us from pun- 
 
t 
 
 r^ 
 
 
 
 ishment Uy his death. ^Phesc ar, justly ranked among those, 
 who brn,. ,n damnable heresies, Ib^ they deny him n. his most 
 •mportant character. If wo were guiltless and holy beings 
 and needed only to be instructed what our duty is, such men 
 as the .V'ostles, endued as they were with heavenly gifts, 
 might have been adequate to the work. But we needed re 
 demjUian, as well rts instruction ; and lo accomplish this, no 
 being merely human, however richly endued, was sufficient 
 - B or such an high priest became us. who is koly, harmless 
 and undefUed, and wlio is made higher than the heavens • 
 who needed not, like tlie ancient priests, to offer sacrifice firsi 
 for h^s own sins, and then for tlie people's ; fcr this he did once 
 when he offered up himself. The law made men priests, who 
 had infirmity ; but the word of the oath, makrth the Son, who 
 IS perfected for evermore- Therefore - the blood of Christ 
 who through the Eeternal Spirit olieied himself mthoul 
 spot to God purgeth the conscience from dead vorks » 
 
 If any ask, why the denial of tlie redemption excludes men 
 from salvation ? I answer ; Because it implies a temper in- 
 consistent with salvation. He who imagines, that he needs 
 no redemption, must think that he deserves no punishment 
 and such a man will exercise no repentance"; for what has he' 
 to repent of, who has never done any thing to offend God's 
 purity, or to deserve his displeasure ? in order to our receiv 
 mg pardon, we must know ourselves, be convinced of our sins 
 feel a godly sorrow for them, and realize our desert of condem ' 
 nation. Tlie innocent need no pardon and will ask for none 
 ^o man, under a deep conviction of his guilt, will deny his 
 dependence on mercy, nor refuse to receive mercy throuMi a 
 redeemer. Christ came to save them who are lost. They only 
 who see themselves to be lost, will resort to him as a Saviour 
 Besides; As God in liis grace has appointed a way of sal- 
 vation, they who receive it must receive it in this way If 
 such a mediod were wholly unnecessary, we cannot supiK>se 
 God would have ordained if If it be necessary, we must sub- 
 mit to It. Our Lord says to the Jews, " If ye believe not that 
 I am ho, ye sliall die in your sins." The apostle says, " There 
 
nong those, 
 
 in his most 
 
 oly beings, 
 
 , such men 
 
 rally gifts) 
 
 needed re- 
 
 sli this, no 
 
 i sufficient. 
 
 harmless 
 
 heavens ; 
 
 crifice first 
 
 e did otice, 
 
 nests, who 
 
 Son, who 
 
 of Christ, 
 
 without 
 
 s.» 
 
 udes men 
 draper in- 
 he needs 
 lisliment, 
 at has he 
 nd God's 
 U receiv- 
 ' our sins, 
 condem- 
 for none, 
 deny his 
 irough a 
 hey only 
 Saviour, 
 y of sal- 
 /ay. If 
 
 supjxsse 
 ust sub- 
 not that 
 ' There 
 
 1 
 
 IS salvation ui no other, and there is no other name given un 
 der heaven among men whereby they must be saved." 'J'o 
 transgress God's law is to rebel against his authority ; to deny 
 tlie Saviour is to trample on divine grace. How sore must bo 
 the punishment of those, who tread under loot the Son of God ? 
 
 Do any think, after all, there is no occasion lor recurrence 
 to the redemption ? They must tlien imagine, that \.ho justice 
 of God will secure them from punishment. But if you expect 
 to stand a trial, and claim an acquittal at the tribunal of justice, 
 produce your cause, bring forth your strong reasons, and de- 
 Clare that you may be justified. Remember you must carry 
 with you to trial a heart unstained with sin, and a life unspotted 
 with iniquity, must maintain before the all seeing Judge, that 
 you never have transgressed his law or offended his purity in 
 thought or action. If you have no such plea to make, then 
 thankfully accept that mercy which comes to penitent sinners 
 through the redemption that is in Clirist. We have considered 
 one heresy, which the Apostles pronounce destructive, «« deny- 
 ing the Lord, who bought us." Tliere is another equally fatal, 
 wliich we will now, in the second place, consider ; This is 
 turning the grace of God into licentiousness." 
 
 To deny the grace of God in the redemption, is to reject the 
 gospel and resort to natural religion. To admit the grace of 
 God and make it an encouragement to sin, is to renounce all 
 religion. 
 
 "Thi g ace of God, which bringeth salvation, teacheth us 
 to deny ungodlmess and wordly lusts, and to live soberly, 
 righteously and godlily in this present world." Whatever 
 admiration, we may profess to feel, of the grace of God in our 
 redemption, if we make this grace an encouragement to un- 
 godliness and worldly lusts, and an exemption from our obliga- 
 tion to sobreity, righteousness and godliness, we as really in- 
 cur the danger of damnation, as if we renounced the rcdemp- 
 tion and all the doctrines of grace connected with it. That 
 Christ is not the minister of sin, and that we have no encour- 
 agement to a wicked life on the ground of our being under 
 grace, and not under the law, the Apostle plentifully asserts, 
 
 ! I 
 
! I 
 
 ifl ! 
 
 and ubund..uly prove.. The gospel, a. a dispeiisaiiou ol 
 
 grace, while- it provides ior the jjurdon of penitent oflenders 
 
 J,^ivc8 no indemnity to willul transgressors. It teaclies, that 
 
 " to whom wo yield onrsel ves servants to obey, Ins servants we 
 
 are," and his urages wo must receive, "whetlieroi sin unto 
 
 death or of obedience unto righteousness. And the wnrres of 
 
 Kin is death, but the gift of God is eternal life through 'jesus 
 
 Christ our Lon]." 
 
 As there were in the times of the apostles, so there are in the 
 present times, some, who, turning the grace of God into licen- 
 tiousness, bring on tiiemselves the destruction, which the gos- 
 pel denounces against tJie workers of iniquity. 
 
 1. In this class we may reckon, first, those who oppose faith 
 in Christ to works of holiness. 
 
 The Apostle teaches us, that « we are justified by faith 
 without the deeds of the law." The deeds of the law are deeds 
 of perfect obedience ; for such are the deeds which the law 
 requires. We cannot therefore be justified by the deeds of the 
 law, because we are all transgressors, and can produce no such 
 deeds. If then we are justified, it must be by faith through 
 the redemption that is in Christ. But the faith which jus'ti- 
 fies, is a humble, penitent, heart ; purifying faith ; it works 
 by love, and is careful to maintain good works. Hence the 
 apostle demands, « Do we then make void the law thro' faitii" 
 Nay," he asserts, " we establish the law." Against those who 
 pervert the grace God by relying on a speculative faith, St. 
 James thus argues, «« What doth it profit, my brethren, though 
 a man say, he hath faith, when lie hath not works 7 Can 
 faith save him ? If a brother or sister be naked, and destitute 
 of daily food, and you say to them. Be ye warmed and filled, 
 but give them not the things needful for the body, what doth 
 it profit ? Even so faith, if it have not works, is dead being 
 alone. 
 
 2. They who from the redemption of Christ argue for an 
 absolute and unconditional salvation, turn the grace of God 
 into licentiousness. 
 
 Tlierc are some audi herclicks. Tfiey confess that all men 
 
tenfjuiioii oi 
 nt oflenders, 
 caches, ilmt 
 uervarits we 
 oi sin unto 
 tie wages o( 
 oiigh Jesus 
 
 are in the 
 
 1 into licen- 
 ich the gos- 
 
 ppose laith 
 
 1 by faitli 
 r are deeds 
 ;h the law 
 eeds of the 
 :e no such 
 I through 
 lich justi- 
 it works 
 ience the 
 iro' iaitix" 
 lose wlio 
 laith, St. 
 i, though 
 s ? Can 
 destitute 
 nd filled, 
 hat doth 
 id being 
 
 e for an 
 of God 
 
 all meu 
 
 arc sinners, and that, as sinners, they are m themselves debtors 
 to Divine justice. But then, they say, Christ has paid for all 
 men tlie debt which tlicy owed, and justice can have no furtiier 
 demand upon them. H.cnco they conclude, that no man's sal- 
 vation at all depends on his repentance, faith, olx;diencc or any 
 thing done by him, but is alike sure to every man, what ever 
 his character may be ; and that a wicked and impenitent life 
 will expose no man to future piuiislimcnt. 
 
 This is a total perversion of God's grace. The gospel no 
 where teaches us, that Christ has paid our debt to God's jus- 
 tice ; or has bought us out of its hands, that we might sin with- 
 out danger, and be saved without repentance. IJut it teaches 
 us, that *' Christ has been set forth a propitiation for sin to 
 declare the rijjhteousness of God in its forgiveness, that he 
 might be just, and the justifier of them xoho believe." 
 
 The Redeemer has introduced and established a jrracious 
 covenant, which offers blessings on certain terms or which 
 promises pardon and eternal life on repentance, faith and abed- 
 ienco. If we reject these terms we arc as certainly exposed 
 to condemnation as if no covenant were established, and no 
 Saviour were appointed. 
 
 To say, that Christ lui paid the debt absolutely for all with- 
 out distinction, whether penitent or impenitent, is to adopt a 
 language very dissonant from that of the irospel. Christ has 
 purchased salvation. This is offered freely ; and all who ac- 
 cept it by repentance and faith are interested in it. But for 
 those who remain impenitent no debt is paid. They are under 
 condemnation. They are debtors to justice. And believers 
 are debtors to Christ, bound to live, not after the flesh, but after 
 the Spirit. To sucii there is nocondemation. 
 
 3. They who embolden themselves in a course of sin from 
 the declarations, which God lias made, of his mercy ; and 
 conclude tliatlhey shall escape punishment, because God has 
 ■no pleasure in the death of the wicked, turn the grace of God 
 into licentiousness. They make the grace of God which is 
 ihc great motive, and the only cncouragomcnt to repentance. 
 
 B 
 
JO 
 
 «n "rgumcnt ngiimi i.,.-„>d m, occnsiort of greater l,oM„c,5 
 and „bs„„»cy in sin and im|Kni.e„co. It is donb.lcss iruo 
 "Cod has no plo»snro in rt,e death of ,he wicked. Wha.' 
 then .s his pleasure i I. is .. ,ha. ihe wicked Inrn/rom his 
 way and live." Ilo must .„„ „r die. .Si. Peter .ells „s 
 God IS longsuiTerinstowrdS ns, not willing, ihatany shonld 
 pcnsh, but that all shonld come to repentance." flis 1„„„ 
 snffering then is no argnmen,; ,ha, the impenitent will not 
 pensh; (orthe design of this is to lead them to repentance: 
 and ,1 they pervert it to encourage impenitence, they expose 
 themselves to more aggravated^ punishment. Thus despising 
 tho rtches of Cod's go«lness, they treasure up ,o themselves 
 wrath against tho day of wrath, and tho revelation of the 
 righteous judgment of God. 
 
 4. The gospel teaches as, that the renovation of our corrupi 
 naturo ,s a necessary preparation for heavenly happiness, and 
 hat ...srcnovatton is a work Of God's grace. Hence some 
 mfer, that the stnner has nothing ,- do in the work ; that if 
 God IS pleased to renew him he will be renewed ; if not he 
 must ..main as he is, and take his destiny ; that nodding, 
 whtch he does, or can do, has any relation, or tendency ti.hl^ 
 «o,.vcmon, andho may as safely abandon himself ,„ vice as 
 attempt a reror,r,«tion of his manners ; „s safely neglect, as „t. 
 
 t!P,nd on the means of religion • OS sifni,, ., .u 
 
 God, as seek it by prayer. ' ' "^ ""' ''^ °^ 
 
 This sttrely is t5 turn the grace of Cod into wantonness in 
 s.n. It .s to s,n,lleca„seG„dis gracious, l.isto receive Cod's 
 grace m va.n, and more than in vain. It is tb trample „„ it 
 and treat ,t with despite. The Apostle argues il. a very' 
 
 difTeren. manner; "Workoutyonrsalvation, for God worketU 
 n you; all things without murmuring and dispnti"!; 
 "As workers together with him, we beseech you, that t 
 recetvo not the grace of God in vain ; for he saith. ■ » .,,„' 
 solvation I have helped thee." ' ' " " 
 
 It is plain doclriue of scrintnrr. h,,. .i 
 
 ''"l""r'i that the renovatbn of ;i 
 ner is a work of God's Spirit. And this doctrine is g L 
 
 * '" """"• »"" ■'■ "'- ^» ". '"..I a predominant indta. 
 
er Loldness 
 btless true, 
 cd. Wliat 
 n irom his 
 er tells us, 
 any should 
 His longf 
 lit will not 
 spentancc j 
 fiey expose 
 3 despising- 
 themselves 
 ion of ilie 
 
 nr corrupt 
 liness, and 
 nee some 
 <■ ; that if 
 i/not, he 
 nothing, 
 ncy tiyhis 
 3 vice, ns 
 Gct, as at- 
 grace of 
 
 )nness in 
 
 ive God'» 
 
 [jIc on it^ 
 
 n a very 
 
 worlceth 
 
 sputing." 
 
 that yo 
 
 a doy ol 
 
 ion of a 
 is agree, 
 t inclin- 
 
 11 
 
 nation to sin. there can be notlnng in him, independent of God 
 to oppose and overcome this incIinaUon, and introduce a con! 
 trary one. To suppose there could, won'd be to suppose, there 
 m.ght l>e t^vo ooposit inclinaiions existing in the mind at the 
 same time, and both prodominanr. Dm then, it does not hence 
 follow, that there is nothing for him to do, or that nothing, 
 which he does, can render his case more or less liopeful The 
 contrary is most evident. Where God sends the gospel', men 
 are not left to themselves. They have not only the external 
 means of religion, but also the awakening and convincinc. 
 influences ot tiie Spirit, which are common to all, who attend 
 upon these means.-IIence the gospel is called " a ministration 
 of the Spirit ;" and they to wliom it comes, are said " to have 
 the Spirit ministered to them, ai.d to have received the Spirit 
 HI the heari..,. of the word of faith." Some who were stiff- 
 necked and obstinate are charged widi " having «Z«,ay. resisted 
 the Holy Ghost." They must therefore have always had it 
 Christ says to the Laodiceans, « Behold I stand at the door and 
 knock. If any man her my voice and open the door, I will 
 come in to him." 
 
 Under the impressions of gospel truth, and the awakening in- 
 fiuences of grace, there are things which sinners may do. They 
 may renounce the gross forms of vice ; they may lay apart 
 nil filthiness and superfluity of naughtiness, and frame their 
 doings to turn to the Lord ; they may read and hear the word 
 of salvation, and they may call upon God fbr his mercy and 
 gmce ; and the desires and prayers awakened in them by the 
 word and spirit of God, they may hopo, will be regarded. Jn 
 this way, there is more probability of their saving conversion 
 than If they should cast off fear, restrain prayer, and give 
 themselves up to work all iniquity with greediness. Of (ho 
 Jews, it is said, u Whea God slew them, then they suuc^ht 
 Inm. and turned and inquired early after him ; but their hearts 
 were not right with him, nor .Medfast in his covennnt ; yet ho 
 being full of cou,,.assiou so f.r forgave tbein, that he destroy. 
 ed then> not," but prolonged their space of repentance. There 
 IS a d.y when God may be found, la this day Id sinners 
 
I- 
 
 12 
 
 seek him ; and lot tliem liim to him with their hearts, nnd ho 
 will have mercy on them and abundantly pardon tliem. 
 
 Our subject affords us savcral useful Reflections. 
 
 1. All the doctrines of grace tend to holiness. 
 
 Justification by faith, and pardon by repentance, are doc- 
 trines according to godliness. If there were no hope of oc- 
 ceptance with God without legal perfection, our case must be 
 desperate, for this perlection, we have not attained, nor shall 
 we attain in the present life. Total despair would break the 
 force and extinguish the itilluence of every motive to virtue. 
 
 Bedemption by Christ urges to purity and good works. It 
 shews the dreadful evil of sin, which could not be expiated 
 by human sufferings, by any sufferings but those of the Son 
 of God, who is perfected for evermore. And it demonstrates 
 the mercy of God to forgive the repenting sinner ; <• for he 
 that spared not his own Son, how shall ho not with him also 
 freely give us all things ?" 
 
 Tho doctrine of the agency of the spirit in conversion ex- 
 hibits this change to bo important and attainable. Whatever 
 weakness of nature and strength of corruption we feel, we 
 may believe, that the grace of God is suflicient to effect the 
 change, and may be cncourgod to wait on him for the grace 
 
 which we need. 
 
 If we cordially receive the groat doctrines of grace taught 
 
 in the gospel, we shall not make them our encouragements 
 
 to sin, but shall feci their iiifiuenco animating us to piety and 
 
 good works. '< Shall we continue in sin, that grace may 
 
 abound? God forbid. Uow shall we who are dead to sin, 
 
 live any longer therein ? 
 
 2. We never ought to censure men as embracing damnable 
 heresies, as long as they profess a dependence on the grace of 
 God in their salvation, and exhibit the influence of grace in a 
 
 holy life. 
 
 We may meet with some who agree not with us in our 
 explanation of certain scriptural phrases, or adopt not our 
 modes of expression in stating particular doctrines ; but if 
 
arts, nnd ho 
 tliem. 
 
 Hions. 
 
 KG, are doc- 
 hope ot'nc- 
 ase must be 
 d, nor shall 
 i break the 
 re to virtup. 
 
 works. It 
 be expiated 
 
 of the Son 
 einonstrates 
 r ; '• for he 
 th him also 
 
 version ex- 
 Whatever 
 i-e feel, we 
 D effect the 
 )r the grace 
 
 race taught 
 Liragements 
 to piety and 
 grace may 
 lead to sill, 
 
 nr damnable 
 he grace of 
 f grace in a 
 
 us in our 
 )pt not our 
 ncs ; but if 
 
 13 
 
 hey acknowledge in substance the doctrines, which arc 
 really important, and appear to live under the practical influ- 
 ence of them, then they embrace not the lieresies which the 
 scripture pronounces damnable. If they confess themselves 
 guilty and impotent, and dependent on divine mercy, if they 
 honor Christ as the Lord who bought them, consider his 
 righteousness as the ground of their justification, look to the 
 grace of the holy spirit for sanctification and preservation, 
 and improve these doctrines of grace as motive to deny un 
 godliness and wordly lusts, then clearly they fall not under 
 the condemnation of those, who bring in damnable lieresies. 
 They may not assume to explain, how corruption is trans- 
 mitted from father to son and from Adam to us ; how the 
 spirit works in the renovation of a corrupt heart, or how the 
 blood of Christ expiates human guilt ; but they believe, that 
 we are all fallen creatures, and feel themselves to be within 
 this description ; they believe, that their saving renovation 
 is a work of divine grace ; that the death of Christ on the 
 cross is an adequate sacrifice for human guilt, and that this 
 sacrifice is accepted of God in behalf of all who repent of sin 
 and rely on the Saviour. In this belief they commit them- 
 selves to the mercy of God for pardon, and to his grace for 
 sanctification, and devote themselves to the service of God 
 with a resolution and care to walk in newness of life. These 
 have, in substance and influence, the faith once delivered to 
 the saints ; for they neither deny the Lord who bought them, 
 nor turn the grace of God into wantonness. 
 
 3. Before we exclude any from our chariJy, as entertain- 
 inff destructive errors, it becomes us to examine, whether we 
 ourselves be sound in the faith. How earnestly soever we con- 
 tend for particular doctrines, if these doctrines leave us ser- 
 vants to sin and corruption, we certainly retain one damna- 
 ble heresy ; the greatest and worst of all. While we retain 
 this heresy, our contention for purity of faith is but an osten- 
 tatious hypocrisy. 
 
 4. We never ought to exclude any from our charity and 
 fiello v^ihip for circumstantial differences in the ceremonial 
 
u 
 
 parts ot religion, while (hny profess to believe, nnd appear to 
 regard its essential Doctrines and precepts. 
 
 There is a material diflbrcnce between erring in the fcir- 
 cumstanccs of a particular ordinance, and rejecting the ordin- 
 ance itself. If a man spurns a known institution, he dis- 
 covers a pride of heart inconsistent with the Christian spirit. 
 But while he reverences the institution itself, and complies 
 with it according to his understanding of it, his circumstan- 
 tial error is no evidence of insincerity, and no reason for re- 
 jecting him from our cliarity : for he neither denies the Lord 
 who bought him, nor perverts the grace of Uod to licentious, 
 ncss. 
 
 5. Let us be thankful for the gospel, which has opened to 
 us a scheme of salvation adapted to our condition as sinners, 
 and conducive to our happiness as moral and intelligent 
 beings. It discovers a way of recovery from guilt, and of 
 restoration to the favour of God. It explains and inculcates 
 the temper which qualifies for the enjoyment of God, and it 
 offers grace for the attainment and improvement of this tem- 
 per. We profess to have received this scheme of graqe ; 
 Let us walk according to it, being rooted and grounded \ti 
 the truth. If trusting in ourselves, we reject God's grace ; 
 or trusting in his grace we embolden ourselves in sin, we 
 shall bring on ourselves swift destruction. 
 
 6. Our subject teaches us the importance of the gospel 
 ministry, the great object of which is to state and proclaim 
 the religion of Jesus, and persuade men to embrace and obey 
 it. At the same time, it warns ministers to consider the guilt 
 which they incur, if they bring in the heresies denounced by 
 the Apostles ; They will thus bring destruction on themselves 
 and on those who follow their pernicious ways, 
 
 Finally. We are led to contemplate with pity and concern 
 the coudiiion of those who enjoy no regular and stated minis- 
 try of the word, and who consequently are exposed to the 
 seduciions of those evil men who lie wait to deceive. And 
 while we lament their unhappy condition, we have reason to 
 rejoice in the measures taken by many Christian societies in 
 
15 
 
 find appear to 
 
 ig in the tir- 
 ing the ordin- 
 ition, he dis- 
 iristian spirit, 
 and complies 
 circumstan- 
 3nson for re- 
 lies the Lord 
 to licentious- 
 
 as opened to 
 n as sinners, 
 d intelligent 
 guilt, and of 
 id inculcates 
 God, and it 
 t of this tem- 
 le of grape ; 
 grounded ih 
 jrod's grace ; 
 3s in sin, we 
 
 f the gospel 
 nd proclaim 
 ice and obey 
 ier the guilt 
 nounced by 
 I themselves 
 
 ind concern 
 tated minis- 
 3sed to the 
 Jeivo. And 
 fe reason to 
 societies in 
 
 our land for spreading he knowledge of the truth among 
 them, and for guarding them against the dangers, which 
 threaten them. 
 
 It is matter of thankfulness and joy, tliat, in this day, many, 
 endued with respectable talents, and animated with a bencvo- 
 lent and godly zeal, have offered themselves to the work of 
 cp- -ying the gospel to those regions, where a stated ministry 
 is not, and at present cannot be enjoyed. 
 
 We are refreshed and delighted this day with the 2eal of 
 our young brother, who voluntarily offers himself to this 
 arduous work ; and that he may go forth to it with advant- 
 ages for greater usefulness, now presents liirtiself to receive 
 ordination from our hands. 
 
 W^ commend you. Dear Brother, to God and to the word 
 of his grace, which is Kble to keep and preserve you, and to 
 make you an able and successful minister rn the regions, 
 where you may be called to labour. As yon expect to make 
 a sacrifice of time and property, we must suppose, that your 
 motives are pure and pious. 
 
 We have, in the preceding discourse, suggested what 
 ought to be the substance of a minister's preaching ; and you 
 will allow a particular application of it to yourself from us, 
 who have heretofore licensed you to preach the gospel, and 
 also from me, whtf, at your desire, have endeavoured to assist 
 you in your professional studies. To speak the same things, 
 which I have before spoken, will not be grievous to me, and 
 for you it will be safe. 
 
 Go forth in the strength of Divine Grace, and make the 
 divine oracles the rule of your conduct, faith and preaching. 
 Teach men their fallen and depraved state, and the way of 
 salvation by Jesus Christ. Teach them the dignity . f his 
 person, the perfection of his exampin, the purity of his doc- 
 trines and precepts, the afhcacy of his atonement and inter- 
 cession, the necessity of renovation, and of the agency oi 
 divine grace in this change, lixplaia the nature of lepciit. 
 ance toward God and faith tovard Christ, and the fruits by 
 which their shiccrity must be proved. Shew how all the 
 
ssmm 
 
 16 
 
 tloctriiics of grace cordially received, operate lo holiness and 
 good works. In a word, make the gospel appear to be what 
 it really is, a doctrine according to godliness. 
 . Pay a particular attention to the young ; take them by the 
 hand and lead them along in the path of wisdom and virtue. 
 Encourage family religion, and inculcate on parents their 
 duty to train up their children in the ntiture and admonition 
 of the Lord. Study the things which make for peace and 
 edification. Comfort the feeble minded, convince gainsayers, 
 and repove the unruly. Form churches where you find a 
 competent number of well disposed Cliristians within a con- 
 venient vicinity. Where a good work appears to be begun, 
 spend some time there, that you may advance and establish 
 it. Avoid vain jangling, and foolish and unlearned questions, 
 for these gender strife. And the servant of the Lord must 
 not strive, but be gentle toward all men, patient, apt to teach, 
 in meekness instructing those who oppose themselves, if God 
 perad venture will give them repentance to the acknowledg- 
 ing of the truth. Take heed that your good be not evil 
 spoken of, nor your ministry despised or blamed thro' any in- 
 discretion in your preaching, or conversation ; but as becomes 
 a man endued with knowledge and understanding, shew out 
 of n good conversation your works with meekness of wisdom. 
 May the providence of God take you into its holy keeping ; 
 may his grace guide your steps, strengthen your heart and 
 succeed your labours. May the seed which you sow, spring 
 up and bear abundant fruit. You will go forth bear- 
 ing precious seed ; may you return with joy, and bring your 
 sheaves with you. May the wilderness under your culture 
 become a fruitful field, and the joy in the result of your 
 labours be greater than (he joy of harvest. 
 
 FIMfi.