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Lea diagrammes suivants illustrent le mithode. 1 2 3 i : '^^■' |: 1 r , ■ \ ■ \ ■.^■■: I •• ■ i^ tjm ^ ^>J^ c^iXisr/^ DISSERTATIONS UPOBI VARIOUS SUBJECTS, IfrORTH THB ATTENTION OP IVEjaY CHRISTIAN J \ \ ^NU Of real service to the Sincere Inquirer after TEUE RELIGION. % JEREMIAH LEAMifNG. a. m. Hector of Ckrist'& Church, in Stratford, { Connecticut. J Ye knotothe truth, and the truth shall make uou free* ioHN a. 32. •■^'v. / MONTREAL: Re- Printed from an old Edition, BY NAHUM MOWER. 1619. / i/y - f>-> js--^/ \i / ADVERTISEMENT. V IN order to make the expense of printing as cheap as posssible, I have omitted to put down chapter and verse, when Thave used the words of scripture. And I have also omitted the names of those authors, to whom I am indebted for various observations. If what is said is truth ; — ^that is all any person Can want. If it is not truth, it ought not to be received, although it were recommended by an author of the first character. ^0 r To THE Honest Reader. as cheap pter and !. And hors, to son Can ceived> of the THAT the reader of the following Dissertations may not mistake my meaning, I shall define some of the expressions which I have to make use of in this treatise. •By the episcopacy, I mean, the government of the church by bishops, as established by the apostles. By the* word presbytery, I mean, a number of pres- byters embodied under an apostle, or bishop, without whom they cannot act as a body . By the word bishop, I mean, an officer in the church, superior to a presbyter, a;i|l that h^ is of the same of- fice which the apostles sustained. By the word presbyter, I mean, an officer of the t ?- cond order of the clergy. By the word deacon, I mean, an officer of the third "order of the clergy. By the word ordination, I mean, the solemn setting men apart for the service of God in his church ; and giving them a commission for the office they bear, ac- cording to the laws of Christ. The subjects will all be thrown into distinct sections, that the reader may form a judgment upon one point at a time ; which is the best way to find out the truth. AN INTRODUCTION. Section I. Giving the true sense of several places of scripture* Sect. II. An inquiry what the commission was which Christ gave to the apostles. Sect. III. An inquiry how the apostles exercised the commission given to them by Christ, in which, a direct proof of episcopacy will be exhibited Jrom plain matters ofjact^ recorded in scripture. ( .V ) tkfi was distinct frr.n ?i '! ^'^ office 0/ the ann^ "te gospel kingdom, '^ """"'«■* tt and m Sect. VI. TiM the diir<-r^„i ■ ■ '->u,.„, cannot atf:z:s:rff'^'''^'''''^'>u* Sect A I / /.^„„.„. ,,^ .. ""*"^« "^ ''•«f rf/4,/o„. T'tukd, '"^' *" ""« '/'«» ,• considered and oecf. JX, \Shewin"' nhm si^ir • » » inh.r,m koHnel ' '"•^■"S''^omness is. endrvhat Sect. X. /n xchich ■will h^ i u i ,. P''i« account onZL'Z:'''''' ^'^'•^ "'^ reader, a scriptar.. ^ J'^'lficoton accordi„g to the tenor ^ Sect XI, In uhirh ',,,;ij 1. Introduction; ) continue the apos, s given to of and in INTRODUCTION, heaven is •e divine f dinanceSf nd about, (ion, God a$ inances, red and nity, as ntering nts are divhat nor of of the praCf N, THE most important question that can employ the mind of man, is this, Whether there is, eternal hap- piness to be obtained, and eternal misei'yto be avoided? This naturally leads the man to inquire, whether there is any direction given from heaven concerning religion? When mankind are in doubt concerning this point, they have no ruling^rinciple of action. But when they take a view of what our l>leMed Saviour hath done, they see that he hath brought life and immortality to light through the gospel. In this, our adorable Re- deemer, hath opened to man the great future scene of tilings, which will be various in proportion to his be- haviour in this life : by which, Christ hath given force to his laws, which were never felt before. In this view of *he subject, mankind must see the advantages religion proposes ; — The pardon offered—* their duty explained — the important doctrine taught— the sections of virtue enlarged, and ascertained — a perfect example exhibited — and the terms of accept- ance before God, adapted to the present circumstan- ces of human nature. These things lead mankind to look back to the crea- tion, and forward to the consummation of redemption. In this view, he sees, that God hath had a church in the world ever since the covenant of grace was made with Adam, though at difft* rent times, under different administrations. In this kingdom of God, there aflways has been an order of men appointed by heaven, to be governors and rulers, who had the sole right of admin* istering in sacred things. We need not inquire now, who these were in the patriarchal state, or under the levitical dispensation ; but it nearly concerns us to know, who are the lawful ministers in Christ's kingdom. This I hope, iairly to « •• [vi] decide, from scripture and reason. Before I enter upon this, it may not be amiss, to observe a few things, that may cast some light upon the subject ; and also to give the true sense of some places of scripture, which have been strangely interpreted to raise objection against the episcopal government of the church. This will be attempted, in the first section. / enter upon hings, that ilso to give ^hich have w against Dissertations on 'various Subjects^ 1. SECTION L Giving the true sense of several places of scripture. AS the scripture is the rule by which we are to be judged, it certainly is the rule by which we are to regulate our conduct : therefore it is of the utmost importance, that we have a true knowledge of what is revealed from heaven. The doubts and difficulties with which men are fre- quently embarrassed in their spiritual researches, do, in a great measure proceed from that general deviation from the primitive simplicity of gospel truths, and gos- pel language, which so sadly prevails among the vari- ous denominations of Christians : in consequence of which, a multitude of useless, and unscriptural distinc- tions have been introduced into what are called systems of divinity, which serve only to perplex and confound the minds of anxious and well disposed inquirers. Of this sort, are the sentii.ients of those who pretend that ordination was performed, in the time of the apostles, by presbyters only. Let us inquire whether this claim can be supported, by any one instance in the New-Testament. We are referred to the 13th ch. of the Acts, to prove a presbyterian ordination. It is said that the prophets and teachers there mentioned, were presbyters ; and ordained St. Paul and Barnabas. Provided this was an ordination; then presbyters undertook to ordain those that were apostles before. A notion too absurd to be advanced by any gentleman who has the least re- gard for his own character ! Whatever is meant by this designation, it was not an ordination, to give St. Paul the apostolic office. {'r r i ^ St. Paul in declaring how he received his authority an on apostle, says, Paul an apostle, not qf men, neither by man, hut by Jesus Christ, and (iod the Father, Gal. 1. 1. Here he asserts as plain as words can express it, that he did not receive his authority by ordination ; for if he did, it must have been conveyed by man. He hath tuld us, that Christ gave him his commission in these words, For I have appeared unto thee, for this purpose, to make thee a minister and a witness, deliver' ing thee from the people, andjrom the Gentiles, to whom J NOW send thee. Acts 26. 10* The next place brought for the support of the pres- byterian ordination, is, that Ti.nothy was ordained by propliecy, with the laying on ^ the hands q/' the pres» bytery. 1 Tim. 4. 14. To make this text say any thing in favour of the point, for which, it is adduced, there ought to be clear evidence, that those who ordained Timothy, were all mere presbyters : and that no apostle had any hand in the business. Can this be made to appear ? No \ so far from any thing of this nature } that we know, that 8t. Paul ordained him. Suppose those who assisted St. Paul were all apostles, or all presbyters, it makes no alteration in the case ; ^ for St. Paul was the ordainer. He who gives the words ' of^ commission is the ordainer. And let who will assist, they only give their assent, but do not give any author- ity to the person ordained ; because there can be no authority given, without words, to specify what the au- thority is, annexed to the office, for which the person is ordained.* St. Paul desires Timothy, to stir up the gift of God thai is in thee, by the laying on of my hands, ^2 Tim. 1. G.' It is said, this was the gift of the Holy Ghost. I do not deny it. For it Was > necessary he * In many places of scripture, preaching is called prophecying, and there is ne doubt, that the word prophecy in this place, means the words that St. Paul used in ordaining Timothy. To convey the ti un sense of this place, it may be read thus. Neglect not the sift that is in thee, which 'i.m^ given, thee, by the words made use of ill tliv ordination, v:ilh the laying on of the handu of the liresbytcry. tl tl il i\ •v. 5 authority len, neither ather. Gal in express rdination ; t by man. om mission '-^tjor this Wi deliver* s, to whom ' the pres- "dainetl by ' the pres* ur of the 5 be clear . were all r hand in ' No? so low, that apostles, le case ; le M^ords 11 assist, author- n be no the au- person ' up the hands. Holy ary he hecying, means vey the the sij't se of in cry. i should have the spirit given to him, in his commission^ as he was an officer in a spirit&ial kingdom. If Timothy was ordained by prosbyters, then pres* byters undertook to ordain an apostle ; for he had the same power, (as I shall shew hereafter) with which the apostles were endowed. Some people are in great trouble, fearing that Epa« phroditus will be found to be an apostie. I hope all those who take St Jerome's authority to be decisive* yfUl allow that he is on out side of the question, when they read what be hath said upon the 1 1 chap. So v. of the epis. to the Phillipians. ** That Epaphroditus is ** called an apostle because he had also received the ** office of an apostle among them." '* Theodoret expounds the same place thusj: St. Paul ** called Epaphroditus an apostle, because to him the « charge of rhillippi was committed : wherefore it is " manifest, that those which in the beginning of the « epistle were called bishops, were under him^ having " the place of presbyters."* The reader is desired to take notice, that there were three distinct offices in the church at firsts apostles, presbyters and deacons. > * Eusebius, chron. Hieron. " Those very persons were called *' apostles, whom, by usage of speech, the church now calls bish* " ops." Theodoret asserts the same. ** Anciently the same persons were styled bishops and presbyters, " the name of apostles being then given to them who are now call- " ed bishops: but in process of time, they gave tlie name of bishop " peculiarly to them who anciently were called apostles." Theod^.. upon 1 Timothy S. 1. Blondelly apologiapro sententia Hieronymi page 50, " hath de* " clared, that all the ancients constantly assert, that James, our " Lord's brother, was ordained bishop of the church at Jerusalem ^' by the apostles." If what this gentleman hath asserted be true, the very man, who in scripture is styled an apostle, is by the ancients called a bishop, a plain proof, that those who had the apostolic power, were, in after ^ges, called bishops. B 10 i iSECTION IL Afi inquiry what the commission was, which Christ gave to the Apostles, THE design of religion is to fit and prepare man- kind to enjoy the regions of eternal bliss.— For this end Christ came into the world, that he might re- deem us, and teach us the way to be happy in the next life, foY this end he instituted a church, and appointed officers in it to officiate J ti his name, by the authority he gave in these words. As my Fatlwr hath sent me, even so I send you. And 'when he had said this, he breath- ed on them, and saith unto them. Receive ye the Holy Ghost ; whosesoever sins ye remit, tJiey are remitted unto tJtem ; and whoseso&oer sins ye retain, they arerC" fained, John xx.^1, 22, S3. The power that was given to Christ by his Father, was communicated to his human nature : for no addi- tion of power could be given to the divine nature. Therefore, the power he received from his Father, was such, as might be communicated to the human na- ture of those he sent. Christ declares he gave the same power to the apostles, which his Father had given to him. So their administrations must be considered as done by the authority they received in their commission. They were called apostles before this commission was given ; but they were not invested with authority as chief ministers in the kingdom of Christ, till he gave them this commission. After they received it, they were invested with all the authority that w^as necessary for the government of the church, and to constitute all the officers in it, even such as they themselves were. Thus you see, what the authority of the apostles was. And it is a. matter of very great importance to every Christian, to know by whose authority it is, that their miiiisiers teach, and with what a sanction they admin- ister the holy sacraments of the gospel. In the commission which Christ gave to the apostles, they reciMved power to ordain such officers in the 11 'kristgave are man- -For this might re- i the next ippointed authority fme, even e breath- the Holy remitted y are re- \ Father, noaddi- tture. i Father, iman na- he same fiven to bred as mission, imission lority as lie gave it, they jcessaiy ituteali 3 were. Bs was. ) every at their admin- postles^ in the :■■? ahurch, as the gospel constitution pointed out ibr her ; and consequently such officers as they were themselves ; they received power to govern the clergy and the church^ — ^to administer the seals of the covenant^to teach and instruct those that enter into the church of Christ, what power he had given them ; and he ac- quainted them that the exercise of this power, was not to be confined to the Jews only, but to be extended to all nations. The apdstles, and all others of the same office to the end of the woild, were to be regulated in the exercise of this power, by the laws which Christ gave to his church. It is said, the apostles governed the clergy and the church by divine inspiration. It is true : and we have the very same inspiration, to direct those of the same office, with the apostles, how to govern the church now : for the apostles committed to writing all the laws of Christ respecting this point, and they have been safely handed down to us. The apostles themselves neither or gained officers— nor governed the clergy nor the church'^-nol* did any thing as officers in the gospel kingdom, but only what Christ in his life, and before h\& ascension, had taught them concerning the constitution of the chnrch. For we have no account that the Holy Ghost was to inform them any thing, but what Christ had taught them be- fore. The ffoly Ghost shall bring all things to yovr remembrance, whatsoever I said unto you. It is very clear and evident, that there is no charge, or direction in scripture, given to mere presbyters, con- cerning ordination : And it is as clear that the apostles did constitute an officer to whom they gave particular direction concerning ordination. It is evident there- fore, that they gave a power to some ministers to or- dain, and yet did not give it to all they ordained ; for the former had orders to ordain, where there was a riumber of presbyters in the same church. As to the doctrines, the apostles were to preach, k ■ i I: !'i H 4 12 thete are all to be regulated by the laws of Christ* And Christ declares, that he himself, (that is his human na- tqre) was limited, as to what he should say : for he af- firms, 1 have not spoken qf nofself, but the Father who sent me ; he gave me commandment what I shouhf say^ and whqt I should speak. As to points of faith, they are all fixed ; we are to hold fast, the form of sound words, and not depart from the faith onpe djpjivered to the saints. This leads me to tjike a view of another branch of authority given to the apostles ; which consisted in cof- recting the obstinate, by inflicting censure ; and re- leasing and absolving the penitent. This authority is contained in these words, Whosesoever sins ye remit, they are remitted unto them : and whosesoever sins ye retain, they are retained. What ye bind on earth, shall be bound in heaven ; and what ye loose on earth, shcill be loosed in heaven, Sonie people are offended at these expressions, as the ^cribes were when our Saviour said unto the sick of the palsy. Thy sins bejorgiven thee. Our Saviour says, this was done, to let them know, that the ISon of mak Jiath power on earth iojorgive sins. The same power that Christ received from his Father^ he gave to the a- posiies. And they are both to be regulated by the «ame rule.-' If people understand, that this authority of remit, ting and retaining sins, is no more than inflicting cen- sure upon the obstinate, aiid absolving and releasing the penitent ; they would see plainly, that such a pow- er is necessarily lodged in the hands of the apostles. The instance of ttiis power, is of equal use with any of the former ; for every society under heaven, must have a power lodgeil in it, for the protection and se- curity of it. Every society must have authority to encourage those that do welly to check and punish those that do ilL They must have a power to call men to an account for such offences, as are hurtful to the community : and al- ! tM 13 90, to determine what offences lessen or forfeit ail prer tensions to Uie privileges of the society. There never was a community, where some did not need encouragsment, and others reproof and correc* tion. And this will happen, as well in church as state. Nor is it less essential to any society, that its officers, and administrations should notbe left open and common; but thejT 3 must be some to administer who are solemnly set apart for that very purpose. Without this there can be nothine but confusion either in church or state. It should always be remembered in this affair, tha^ the authority intrusted by Christ with the apostles, and handed down to posterity, is of a spirituiu nature.—- This is implied in the conveyance of it ; Receive ye the Holy Ghost ; to gqvern my kingdom, for my kingdom is not of this world. It is a spiritual kingdom. To shew that his kingdom was by no means of this world, he has ordered the whole frame of it so, that the kingdoms of this world have nothing to fear from it ; but much to hope. For at the same time that the good christian is rendering all honour-r-glory-— and domin- to the Great Head of the Church, he knows that he must render tmto Ccesar, the things that are Ceesar^s, Again, by Christ's sending of the apostles, as his Fa- ther sent him, we are to understand. That God will own and bless their labours, and ratify what they do, according to the tenor of the gospel, by the authority they received from Christ. When the sacraments are administc ed by the authority Christ gave, we are to view them as communicating and conveying the same grace, as they would, if Christ was here and adminis- tered them himself. The ordinances of the gospel can lose none of their efficacy by length of time : and as Christ is not here to administer them himself, they must be as effectual : they must be as efficacious, when administered by those, whom he hath sent, as if done by himself. Perhaps, many neglect the sacraments, for want of being fully convinced of these truths. Ministers are to perform 14 their sacred offices, in the name, and by the authority Christ hath given them ; not by their own authority. It is much to be lamented, that Christianity is scarce* }y allowed by some, to be a divine institution. Its or- dinances are viewed by many, ^ only pohiical : and the ministeis of Christ, as officers appointed a,nd empowered by tlic people. Men who have no pretensions to a di- vine commission, think they may, and actually do un- dertake, to regulate the faith qfthe gospel; andjashion and frame the church of Christ as tliey please. May they yet see the truth. Christianity, that is true, gen- iiine Christianity, is all divine. The ordinances of the gospel aie divine*, the authority by which the ordinances are ad;ninistered, is divine. If thil is not the case, the religion of J^sus Christ, ifi all a delusion at the best. All the authority the apostles received from Christ, is to be regulated by the tenor of the gospel. Their remitting and retaining sins, was to be ratified in heaven, provided it was done according to the spirit of that iaw, given by Christ, for the regulation of his church ; and in no other sense. * It is certainly the wisest andsafest way to treat the au- thority Christ gave to the apostles, ivitn respect, rather than contempt. What is done by his authority he will most assuredly own, as done by himself, and we shall find it ratified in the court of heaven. He that despise th his ambassadors, will be viewed as despising him ; and he that despiscth him, as despising him that sent him. Again : Let it be observed, that as Christ gave this power of ordination to none besides the apostles, with a direction to them to convey it to others j it is plain, none can receive this power, but from those that have it themselves, 'liiat tlie apostles had such a power, as before described, cannot be denied. Was not the church convinced from the clearest ^evidence, that the apostles had such a commission j and is*there not in- contCHtible evidence upon record handed down to this day, that thisjs a divine commission ; and that the very same office in the church of Christ is to continue to tlio end of time ? "% At :he authority n authority, ity is scarce<. ion. Its or- 7al: and the i empowered lions to a di- laliy do un- andjashion ease. May is true, gen^ mces of the ^ordinances le case, the t the best, om Christ, >el. Their I in heaven, of that law, lurch ; and eat the aq. ecty rather ity he will d we shall t despise fh i ; and he him, gave this ties, with t is plain, that have power, as not the that the i not in- m to this that the continue ifm i 15 SECTION IIL An Inquiry t how the apostles exercised the commission given to them by Christ: in which, a direct proof of episcopacy will be exhibited^ from plain matters qf fict recorded in scripture, IN the preceding section, I have shewed, that Christ gave the very same commission to the apostles, which be had received from bis Father. I shall in this section, bring into view the conduct of the apostles, in the use of the power, they received from Christ. What the apostles were empowered to do, we must judge from what they have in fact done. The first thing the apostles did, after our Saviour's ascension, in the exercise of the apostolic office, was to empower St. Matthias as an apostle, to supply the place of Judas. From that time, he was allowed to be an apostle, endowed with the very same power, which the eleven apostles had. This is an eminent in- stance, in which the apostolic power was conferred upon one, that was constituted an apostle, by the au- tnority Christ gave to the eleven apostles. Which thing, the apostles would not have done, provided their commission could not be transferred to another. Another instance we have of the same kind in St. James, our Lord's brother, whom the apostles constitued an apostle, and placed him over the church of Jerusalem. It was very evident he was not one of the eleven apos- tles. For James the brother of John was killed with the sword ; and James the son of Alpheus was not any relation to our blessed Saviour. But there is mention made of James, and Joses, and Simon, and Judas, who are said to be our Lord's brethren. And there can be no doubt, that this is the James ordained by the apostles, and was placed as an apostle over the. church of Jerusalem. The very man, St. Paul men- tions when he sj^s, / saw none of the apostles, sat;^ ^h 11 16 Joined our LdrcTs brother. This is another instance of conferring the apostolic power. It must be allowed by all, that St. Paul.was an apos- tle, appointed with the same power to be exercised among the gentile christians, as St. James had, among the Jewish converts. Let us then inquire, in what manner St. Paul exercised the commission given to him by Christ : In which, a direct proof of episcopacy will be exhibited from plain matters of fact recorded in scripture. This I shall do, by making inquiry, whether St. Paul has not given to Timothy a much more exten- sive charge^ or commission, to be exercised by him, at Ephesus, than he gave to all the elders, or presbyters, of the same church ?^< And to make this plain, I will lay before you, the charge, that St. Paul gave to those elders in common with Timothy. It is certain, that St. Paul, sent from Miletus to Ephesus, and called the elders of the church : And when they came, he gave them this charge. Take heed there- Jore tmto yourselves, and all the Jiock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. This is all, and the whole charge given to all the eU ders of Ephesus. The same charge St. Paul gave to Timothy^ Take heed unto thyself, and unto thy doc- trine : continue in them ; for in doing this, thou shall both save thyself, and them that hear thee. Thus far the charge given to Timothy and the el- ders, IS exactly the same : And provided Timothy had no farther charges given to him, we mieht be apt to imagine, he was not superior in office to the presbyters of that Church.-— But, I will Undertake to point out several particulars of very great importance, that St. Paul gave in charge to Ti- mothy, which he did not so much as mention to all the elders, or presb3i;ers of the same church. He did not mention to those presbyters, what quali- /ications were requisite for the persons that were to be sh ler instance Mras an apos- >e exercised had« among re, in what :iven to him episcopacy t recorded iether St. lore exten- by him, at presbyters, ain, I will e to those Miletus to Ind when ieed there- which the the church ^am blood, ill the el^ 1 gave to > thif doc- fhou shall d the el- othy had )e apt to 'esbyterg of very e to Ti- )n to all iL quali- re to be 17 ordained. But he informs Timothy very particularly concerning the qualifications of those, he was empow- ered to ordain, both for presbyters and deacons. It seems very, strange, that St. It'aul should send for the elders of £phesus to come to him, to receive his last charge ; and if they were empowered to mdain, that he sihould say nothing to them, concerning that matter, when he expected never to see them again in this world. Again ; He charges Timothy to lay hands suddenly on no man, to ordain him. But he does not acquaint the elders of that church, that they were tQ lay bands on any man to ordain him. Again ; He charges Timot^, not to receive an ac- cusation against an elder, or presbyter, but before two. or three witnesses. But he does not order the elders of the same church, to receive any accusation against their brethren. When St. Paul had given the direction to Timothy, how he should receive the accusation against an.elder» he nei^t proceeds to give him orders how he should execute the sentence^ them (meaning the elders) that sin, rebuke b^re all, that others also may fear. But he gave no direction that looks like this, to all the elders. Indeed, it would have been inconsistent t9 have done so ; for nothing can be plainer, than that the sole go- vernment of these elders, and the whole church, was committed to Timothy. ^ The fact will appear plain, from what St. Paul said to the elders at Miletus . He told them, that sor,,e of t}bemselves should arise, speaking perverse things, to draw away disciples qfier tliem. Now, if they were to go- vern both themselves, and their people, then was the proper time for St. Paul to have told them, that they were to receive the accusation against those offending elders : — And then that sin, that they should rebuke before alL But St. Paul is so far from doing any thing of this nature, that he does not say any thing that has the least ap|u arance of giving such a cbarg«. 18 St. Paul gives to Timothy one solemn charge mpre, that is very remarkable, I give thee charge in the sight qf God, who quickeneth all (fungs, and brfore Jesus Chfisf, who before Pointus Pilate^ witnessed a good con' Jessiqn, that thou keep, thi^ commandment, without spot^ uprebukahle, until the appeafitigq/ our LpfdJesiis Christ, Timothy** was not like to livie till Christ come to judgment :•— Therefore the charge here given by the apostle, was not merely to the person of^ Timothy, but to his office. This is of the like nature, with that pro- mise to the apostlesj that Christ would be with them to the end qfthewqrld. From her^ce'wejmay see, that those officers of Christ, who had power to constitute other officers in the church, liad charges given to them, that were not merely per- sonal ; but suth as had.relation to the office they sus- tained. But the charge to the elders or presbyters was dtways personal : ISuch as was to continue during their l^ves:— ^But as they had not power to constitute others in their room, so there is no tharge given to them, to keep what 'was committed to them, tiS the coming tf Christ; or to commit what thgy had received to jidthfiti men. Could those who' oppose the government of the church by bishops, find as much said, and given in so- lemn charge to. all the elders of Epbesus, as was plainly given to Timothy only ; it "yvould bie, in the opinion qf all judicious men, a better proof of their authority to ordain, than all tha|; hath been hitherto advanced upon the subject. Ypif may see evidently from what hath been said, that Timothy is charged with the government of the elders, an^l of the church at Ephesus. . St. Paul give^ him excellent rules to be observed, both in choosing men to be ordained, and governing them after they were ordained. ' There is no doubt but that there were elders in this church, l)efore Timotliy had the care o\^r it. If the presbyters had power to ordain, and govern, whai need was there, for sending Timothy ? — Or why should he M arge mpre, in the sight fore Jesus t goodcon- Hhout spotj esitsChrist t come to ^en by thfe ibth^, but 1 that pror Hh them to of Christy le church, srely per- they sus- )yters was rirtg their Jte others > them, to ofChrist; imen. It of the ^n in so- ls plainly I opinion authority idvanced ;en said. It of the 19 only be directed in this. weighty affair? — Would it not be more likely that a number of presbyters should be charged in this poiht, than one m(m,mio is pretended to bp only equal in office tieith theiii, should have the sole care of this nidst important biisiness ?— Those el" ders had a charge given to them, that was proper td their office -, but not having power to ordain, or govern, the direction given to thefH, was only to take care of their own conduct, and t6 ttsach or Jeed t^ ^oplei 6ver whom they are placed, for that very purpose.-— Inhere is no mentioh madb that they t^ere to receive an accusation agait)st dny.ont \ biit there is an absolute :^ule given to Timothy how he id to receive an accusa- tion against those very presbyters, if they offend : And he is ordered to pronounce sentence against them» that others may fear, I cannot see what they had io fear from him, unless he had that authority fok which. I contend. It is very strange thkt when Timothy had so liiatiy inore, and those more important charges, given to. him^ than ail the elders of the. same church had ; that any^ ivho have the Bible in their hand^, should ever doubt 6f his being superior in office, to tho^e presbyters. . But farther ; St Paul wad inspired wheti he gav€^ the charge to the eilders of Ephe^us, and when he wrote the epistles tb Timothy, in which he gives such an ex- tensive commission i So that hd could not be niistaken cbncerrting the authority of Timothy, or the elders. And gince he, under inspiratidn, gave a poiver and authority to Tiniibthy, tvhich Was never given tb the ciders ; we must conclude he was superior in office to them. Nb pains have been wanting to shift off this argument : But it is very evidently a just way of rea- soning. St. Paul was inspired when he gave his charge to Timothy and the eldeis ; and if he actually /jave Ti- mothy the same authority that our bishops claim j aiid the eiders the same power only that the presbyters in the chilrch of England exercise : Then episcopacy is of «6 i ■'ii divine right, and the whole dispute w at an end. Is not this really so ? Is not this the very truth ; If we are to be guided by the facts recorded in scripture, concerning Timothy and the elders ? Look into the scriptures : judge for yourselves. If what I have advanced is not fact, it may be easily exposed :— <*If it is an undeniable truths it is a truth of very great importance, if religion be so. For how can people believct without they hear ; and how can they hear, without a preacher : And can they preach that are not sent ? For no man taketh this honour unto himself, but he that is called (if God, as was Aaron : So also Christ, glorified not fUms^, to be made an high* priest : But he that said unto him. Thou artngf Son, to day have I begotten thee** Heb. v. 4. 5, Christ appeared not as a public teacher of that reli* gion he came to establish, till a voice from heaven de^ ciared, This is my beloved Son, in whom I am wellpkas^ ed ; after this, he is said, to teach and preach the goS" pel qf the kingdom. Thus he was sent by bis Father ; and as his Father sent him, so he sent the apostles. If he bad power to send them, he gave the same power to the apostles to send others. And if the apostles, acting by virtue of that authority he gave them, constituted two orders below themselves, that is, presbyters and deacons; and if neither of these orders received the power tp constitute others, (as it does not appear from scripture that they pretend to have it, or that they received any dii:ection or charge about it) then there must have 1)een another order, in which the power of ordination was lodged. * Lest any one should fall into 9 mistake, and suppose Aaron was immediately called, and so was not consecrated ; it may be well for them to tead Exodus, chap. 28 and 29, in which they may see, tliat by God's command, Aaron and his robes were to be consecra- ted by Moses, to give him the power of high priest among the Jews. He was not the high priest until this was done, any more than chris- tians are ministets before they are ordained. urn And it is very apptrent from scriptrrrt, that Timothy was invested with thia power, and ptaced over the church at fiphesus ; while the elders of the same churcli were of the second order oi the ministry* If people dislike the name of a bishop, as a successor in the apos* tolic office, and choose to call him president^ I have no objection } provided he is ordained by those who have power to ordain, and commissioned to ordain and govern the church according to the practice of the apostles. What I have asserted find proved, is, that the ^{>os* ties did give a power to some ministers, which they did not give to others. 1 do not contend fbr the name | provided he is invested with the connmission which Christ gave to his jostles, he has aU I contend for. It is very clear that there is no charge or direction in scripture, given to mere presbyters, ^'oncerning or- dination. The apostles did constitute an officer, to whom they gave direction concerning ordination :•— It is evident therefore, that they gsive a power to some m inisters, which they did not give to others. For this assertion, I q>peal to the practice of the apostles, as. it is recorded in scripture ; which is given from heaven* •i^When any man will shew us any one place in the scripture^ where any one presbyter, or number of pi-rs- byters, have the same charges given to him, or tnem; as plainly and as expressly as they are given to Timo^ thy, concerning ordination : — Then an appeal to the scripture may be of some service^ in support of the notion that presbyters have power to ordain : Till this is done, we must think that the scripture is plainly on pur side of the question. It will be of no avail to boast of this sect and the other's being remarkably blessed in their administra- tions: That they have grown numerous, and the like i this is not a sufficient proof that they are right, or of the validity of their ordination. What is justly de- manded in this point is, that they prove from some fact, recorded in scripture, that mefe presbyters, by vlrtne of their oflice, as such, did ordain officers in the church of Christ. I have proved, tfiat there was an order o£ men, in the time of the apostles, that did, in fact, do this ; and that they haa orders to ordain, where there was a number or presbyters in the sime church :— And that those presbyters had no direction given to them about it. If a presbvter has power to ordain, he must, in the £rst place, have received it from a bishop. The bishop used no expression in ordaining him, thiat caif possibly imply such a power,— the ordainer has no de- sign to convey it— he that was ordained had no ex- pectation of receiving such a power. — There is noth- ing in scripture by which he can prove that be has it. From whence then did he obtain it? AH power in the^ kingdom of Christ is of a spiritual nature, and must be derived either immediately from Christ, or from those Whom he hath appointed to convev it. The first, I suppose, few at this time will pretend to claim ; the latter, none have a right to claim, till they prove ihe conveyance. "by what I have now laid before you, cdnceming Timothy and the elders of £phesus, it plainly appearsr that the episcopal government of the church, is as an- eient, as the church itself. It must be granted, for it cannot be denied, that there were, in the nr^t days o^ the church, three distinct orders of officers, called apostles, presbyters, and deacons. If these orders of officers were constituted und^r inspiration, in the church at first, who has had an order frohi heaven, since that time, to alter it? If there has been an order from heaven, since that time, to change the constitu- tion of the church, let it be produced. If there has not been any such order, then all that deviate from the practice of the apostles, have so far departed from the will of heaven. Nothing is now claimed by our bishops, but the very same that St. Paul gave in charge to Timothy : nothing prohibited to the presbyters of our church. '..■V cers in the ere was an bat did, in to ordain. 1 the sdme > direction ust, in the >p. The I, thiat caii has no de- ad no ex- re is noth- be has it. werinthe and must t or from it. The to claim ;' ley prove )nceming ' appears^ , is as an- ted, for it It days o^ s, called le orders n, in the > heaven, an order constitu- ;here has from the from the that he commanded and charged the elden to do at Ephesus. The direct proof of episcopacy that I have laid be- fore yon, is tJk^n Irom facts recorded in the sacred volume, concerning the state of the church at £phe« sus. The same evidence might have been produced in our favour, ft-om the government of the church at Jerusalem, in Crete, and all other fully constituted churches ; bqt this yiroul^l have interfered with my de- signed brevity. However, enough, I hope, has been s^d, to satis^ every one, that is willing to be determined in this poi 4t, by the practice of the apostles. Should any one imaginej that I have perverted the scripture, let that be the judge betwixt us. I have made no forced constructibtos of any place, but have fairly arffued from plain matters of fact there recorded. I appeaito the scripture for the truth of what I have advanced. Search the scriptures, and see if what I have said, is not first said in them ?— A fairer decision cannot be proposed :— And I hope it is so fair, that it will have a full, alid complete satisfaction, to the honest inquirer afler the truth. Lastly, let it be observed^ that Arius who lived in the fourth century* is the first presbyter that pretended to ordain. And all the an- cients constantly stffirm, that the church universal, was under the episcopal form of government^ when th^ lived and wrote. 1 ,H but the mothy : church. 3M H SECTION IV. Shewing thai the apostolic office is to continue to the end of time .'-^^And that tlie office of the apostles was dis- tinct Jrom the evidence which was given to tlie worlds that they were the chief ministers in the gospel /cing' dom. THE apostles when they first founded the cburchi conformed exactly to the laws which Christ had given for a rule to his church in every age. One law was not given for the age of the apostles, and anutfier for after ages. If this was the case, let those diflerent laws l»e distinctly pointed out, The apostles themselves were such officers as the gospel constitution prescribed. Therefore so long as the gospel constitution continues, there must be such officers in the church, as the apos* ties were ; or the church has not such officers as the gospel constitution points out to her. Nor has she such officers as she had at first. And unless she has such officers she cannot be like the church of Christ, when it was first founded. So far as any church deviates from the order of the churcli o^ Christ, when it was first founded, so far they have departed from the rule given to the church from heaven. It must be allowed, that the apostles acquainted the v.'orld what their commission was, and from whom they received it ; and gave sufficient evidence that they had such a commission from Christ, as they pre- tended to execute : And that this commission was re- corded in scripture, that all the churches might know, what their commission was, and how far it extended. There is nothing in the commission of the apostles, that indicates their office to be temporary ; but much to tlie contrary. Those, who hold that the apostolic office ceased with the apostles, have nothing to oifer in support of their assertion, that has any manner of ^v.:'ifTht in it. , . . i '•'tC- ^. le to the end ties was dis- the world, ospel /cing- the church, t had given ne Jaw was another for fferent Jaws theiQseJves prescribed, continues, IS the apos* icers as the ^or has she ess she has of Christ, ch deviates hen it was m the rule lainted the om whom ience that they pre- 3n Mas re- ght know, extended. I apostles, but much apostolic g to oifer lanner of ■^ A proper distinction ought to be made between the (evidence of the apostolic office, and the office itself',"^ There has not been such care taken in this particular ^ might be wished. If there had, it might have pre- vented much altercation. There is a manifest distmc- tion between the office, and the evidence of the office—- Yet the presbyterians have not made the least distinc- tion in the case. Tiiey sometimes take the evidence for the office itself; at other times they take it for part of the office : — But at all times they take the evidence for the Jbundation of the office. For they say, " the apostolic office has ceased, be- ** cause the extraordinary powers have ceased, on which ^*it wdsjbunded.*^ T he working of miracles was not the office of the apostles, nor th^ foundation of the office. The com- mission given by Christ was the foundation of the office : And the working of miracles the evidence that the reli- gion they preached was the true religion : — And that they were the chief ministers of it, under Christ th(? head, who gave them their authority. If we enquire into the nature of the apostolic office, and distinguish that which belonged to the office, fi:um that which was an evidence to the worldj that ther^ was su^h an office in the church \ we shall readily dis- cern that there is the very same reason why tlie apos- tolic office should continqe to the end of the world, a^ why it should be appointed at first. If we recollect in what the essence of the apostolic office consisted, and remember that the working of miracles did not belong to the apostles as part of their office ; it will appear that a man's reasonings are very weak indeed, who asserts that the apostolic office has ceased, because the working of miracles had ceased. The presbyters and deacons wrought miracles in the time of the apostles : — Have their offices ceased, be- cause the working of miracles have ceased ? Any man that reasons at this ra c. confesses that he does not know how to answer his op onent's argument. D ^'•^Pi. S6 When our Saviour gave a charge to the apostles, tJiat one should not be alcove another, he meant, that one apostle should not be above another apostle ; that one presbjter should not be above another presbyter ; that one deacoi) should not be above another deacon in of- ^ce. We have no reason to think, that Christ had a design to forbid a subordination of oiHcers in his church : For if he had, it is certain the apostles would not have assumed to tliemselves a character superior to the pres- byters ; which they actually did. Tnere certainly were three orders of ministers in the church of Christ at first. St. Paul says, God hath set some in his churchy first apoS' ties, secondly/ prophets, thirdlt/ teachers ; ajter that mira- cles. That is, after God had appointed three orders of officers in his church, he gave to these officers the power of workiug miracles, to evidence, among other ^hings, to the world, that he had appointed these three ordcns of officers in his church. The words afier thai, were not accidentally inserted ; but with design to dis- tinguish between the offices, and the evidence of the of- fices. Here St. Paul has told us, ^s plain as words can express it, that God hath appointed three orders of officers in his church. Are wie the church of God ? Then we must have the same order, that is, the apos- tolic order, as well as the other two. Yet some say, the apostolic order ceased with the apostles. Have the apostles told us that their office was to cease ? They have not given the least hints of this, which they would not have failed to have done, had they been acquainted with siich a design. Therefore, unless it can be proved, that the apostles, under inspiration, have abolished the apostolic office, there must be three orders of gospel ministers in gospel cnurches still, by apostolical, or which is the same, divine institution. Whenever a rule is given from heaven to the church, that rule remains in full force, till such time as it is set aside by the same authority which gave it at first. iNo mail has had authority since the time of the apos- ■0^ 3 apostles, t, that one that one yter; that icon in of- rist had a is church : i not have ) the pres- ainly were rist at first. first apos- that mira- orders of fficers the )ng other lese three after that, ign to dis- of the of- i as words ee orders of God? the apos- iome say, s. Have e? They ey would iquainted e proved, ished the )f gospel )licai, or ! church, e as it is ; at first, he apos- ties, to change the constitution of the church, formed by the apostles. Or to say, the church is not to be go- verned now, in the same manned that it was in the age of the apostles; unless he produces an order from heaven* sufficiently authenticated, to support his assertion. I conclude, therefore, that the law given to the church m the age of the apostles, must be first abrogated, be- fore the apostolic office can be supposed to h^ve ceased. So long as the church is undet the same law, it must be under the same discipline, and consequently pfesby- ters must be subject to the successors of the apostles. When we see the constitution 6f the church in the days of the apostles is the very same with that of the church of England ; we must conclude, that the church of England in her constitutiort, is regulated by the same laws which were given by Christ to the church universal at first. And consiequently, that church, irt her constitution, can be suppolrted from scripture. — Thir must appear to be the case, in th(^ judgment of every man who is not blinded with prejudice. We have scripture to support our sentiments upon this point ; for Christ's promise to the apostle^ runs thus» Lo / / am with you alway^ even to the end of the world. Amen, How could, he be with the aposftles to the end of the world, unless the office was to Continue to that period ? As to the pretence that he would be with their ordinary office, but their eMraordinary office was to cease jthis is all the invention of man. If they had any office that was to cease, when they were dead; they could have told us of it, and we could have understood it. The scripture has not given us the least intimation of it, therefore it is a matter without foundation ; and it is a great pity that any man should be led away with such a delusion. However, if any one has any evid- ence, that the apostolic office was to cffi' cers who are to administer these ordinances, do it by a divine comnussion, THE design of the christian religion is to bring meii to happiness, by making them holy and virtuous ^ that is, to make happiness, not the fate of men's nature; but the reward for their duly. The duties which the christian religion requires, the rewards it promises, are such, as are plainly most agreeable to our natuial notions of God, and most conducive to the happiness and well-being of men.— ^ This is a sufficient proof to convince any one, that the religion we profess, actually came from God :— - Such a religion has the character of God stamped up« on it 'f and certainly comes directly from him. A re* ligion which rests upon su^h a founda:tion, comes with all the authority necessary to command the atteiition of all men. That the gospsl or doctrine of Christ; sepa- rate froin the mistalkes, and corruptions, and uncer- tain comments of men, is such an institution ; is evi- dent from the whole frame and spirit of the gospel. Besides this evidence, from the excellency of it ; it is moreover proved to be taught and confirmed by Goii himself, which is most manifest, from the testi- mony given. The miracles which our Saviour wrought, were a complete demonstration of the divinity of his reh'gion. The history of his life, death, and resurrec- tion delivered down to us, testified by his apostles, are the most undeniable evidence of the same truth. In fine, the apostles saw him alive after his passion by many infallible proofs, conversing with him for forty days, and at last, beholding him ascend visibly into heaven. These are such demonstrations of his being a teacher sent from heaven, and consequently^ that his dochitie if/vis the express will of God, that no- thing but the most extreme malice and obstinacy could prevent our giving assent to these evidences. Thus you see the christian religion lays before you, the most striking evidence of its divine origin ; after the belief of the redemption purchased by Jtsus Christ, the ordinances become a part, nay a chief part of what is required to be d(»ne, by those who expect to receive the benefits of redemption. These ordinances of baptisift and the Lord's supper, come to you under the sanction of a divine command. And from hence you are required to pay that attention to them, the importance of the subject requires. Perhaps, many may imagine, if they had lived in our Saviour's time, had heard his preachint^ and seen hit) miracles, and could have received the sacraments from his hand ; they should have immediately, with cheerfulness, become his disciples ; and that the reli- gion he taught would have had a powertid influence on their whole life.— This is all a mere fallacy. For when Jesus Christ was about to leave the world, he took care that his church should be supplied with proper officers for carrying on the salvation of man- kind. Accordingly, before his ascension lie gave the same power and commission to the apostles which he had received from his Father. And he told them, that what they did in his name, and by his authority, should be ratified in haaven. And this order of offi- cers in the kingdom of Christ, has been preserved ia his church to this day. And whoever receives the or- dinances of baptism and the Lord's supper from the hands of such officers as have been appointed according to the will of Christ, will receive the same benefit from those ordinances, as they would have done, had they been administered by Christ himself. This is sufficient to take ofi* all objections j for it is done by divine com- mission. AH schemes formed by the invention of men, con- triving how men may make themselves holy and fit for heaven, before they do what Christ has command- ed to be done for that end ', is all self-righteousness at the best. Obeying a law which we make ourselves, constitutes the self-righteous man. It would be Well, for people to observe the conduct of the Centurion who sent the elders of the Jews to our Saviour, beseeching him to come and heal his servant ; and when Jesus was not far from his house, the Centurion sent friends to Mm saying. Lord, trouble not thyself', for I am not worthy that thou shouldest enter under my roof. Neither thought I myself worthy to come unto thee ; but say in a word, and my servant shall be healed* For I am a man, having soldiers under me, and I say unto one, go, andhegoeth ; and to another, come, and he cometh ; and to my servant, do thist and he doeth it. When Jesus heard these things, he marvelled and said, I have not found so great faith, no, not in Israel — Thus you see the Centurion, though he viewed himself as unworthy, believed that Jesus had power to heai his servant. In this manner all men should come to Christ, and attend to do what he hath required, and believe he will bless his own institutions : — Not for their worthi- ness, but because it is done under the sanction of a di- vine commission. If men can be persuaded to view religion in this light, we should soon behold the con- duct of mankind, turning their backs to the vanities of time, and seeking after the riches of eternity. 81 SECTION VI. That the different opinions of mankind about religioth,, cannot alter tJie nature of true religion* '■'W ALL true religion must be conveyed to us by revelation from heaven, in the first instance, dicta- ted by infinite wisdom- — perfect goodness, and eter- nal love. A religion recommended to us, by a Being of such transcendent perfections, cannot possibly be altered by the different opinions of mankind ; but must remain fixed, according to the will of that being who gave it at first. In this view of the subject, can any one be so weak, as to follow the advice of a poor fal- lible mortal, who is dictated by vile passions, and pri- vate interest ; and disregard the counsel of unerring wisdom? If any thing in n£^ture deserves to be called folly and madness, it is the preferring human invention to the wisdom which comes from above. Are we yet to be taught how ignorant we are — ^liow silly in our choice — how apt to be deceived with false appearances ? How shamefully mistaken in our views, and always di&. appointed in our hopes ? Then how unreasonable it is^ for us to undertake to mend that religion which came from a being that cannot err ? By our opposition to the religion of Jesus Christ, we shall neither obtain one that will suit us better, nor en- joy the advantage of that which we have. To refuse to be governed by that religion God hath given us, is to riesolve to be wicked without controul, that we may lie miserable without i^emedy. It is to refuse to be con- ducted by unerring wisdom, and to choose to be guided by the counsels of men as weak as ourselves. Here, perhaps, it will be said. There are so many different opmions about religion, that it is not worth while to trouble our heads about it : Since after all we may be mistaken, and it is as well to be without any religion, unless we can find the right. For some ad- vise us to join with one sect of christians, and some whh another i Each maintaining, in his turn, that the life and power of religion is only to be found among those of his own paiticular society ; in these divided counsels, which shall we embrace ? The answer is rea- dy. Take not that religion which is the invention of men, but that which comes from heaven :-^And hath all the evidence, to convince you of the truth of it, that the importance of the subject requires. Here, it may be asked^ where shall we iind such a religioii ? I answer, in that sacred book, by which you will be judged. You will not be judged by the opin- ions of men, therefore it must not be the rule of vour conduct, but you will be judged ^y the word of the great Jehovah. There you may see what the order of the churdi of Christ was, when it first began: And no man has had power to alter it since. In that word of life, you may see, what the faith wa;i, given to the saints ; and also* how the discipline of the kingdom of Christ was exercised by officers Christ appointed for that purpose. AU this will be plain, if you can be persuaded to lay aside all the in- ventions of men, and take the word of the everliving God for your guide. Can there be any thing mo^-e rea- sonable than to take your direction from infialiibility itself, in matters that concern your eternal welfare ? — The matters of fact recorded in the sacred volume, will inform you how to regulate your future conduct ;•— and these facts come to you recommended under the sanc- tion of divine truth. And is not this sufficient to com- mand the attention of every creature, who believes he has an immortal soul? It highly cpncerns all, very carefully to examine this affiiir, that amongst such a great diversity of opinions, they may know where the truth is. A thing, in which it concerns every man in the highest degree to be well informed ; that his religion may be such as is according to the will of God, and have its due influence? upon all his own conduct ^^— otherwise, his religion will be con- tinuftlly changing according to th^ fashion c "* the day» —For it is very evident, that a religion fori, .d by the invention of man is ever changing with, and according to the humouir of tl^e times, and ^as its fashions as well as other things. But that religion which cayne from heaven, is unchan- geable ; because it is designed to fit us for an unchan- geable state of happiness, and prepare us for a region of uncreated light and glory, where Eternal Nature, in its essential and unchangeable splendours, manifest the blessed presence, of Father, Sonj and Holy Ghost, in their full, and undivided Trinity of Glory. M'hether the professors of a religion be many or few ; whether they be influenced by the spirit of it, or not j whether they be sincere, or hypocrites ; whether th^ be detected, qr not ; the religion is still the same :— It does not change nor alter with the changing tempers, dispositions and interests of mankind, in different times and places ; nor is it to be charged with the guilt of practices, against which it protests in every page.-^ JPoor, unhappy ipan ! how ail thou tost upop the oceaa of uncertainties, when you leave that rule which came from heaven, to follow the invention of man, which will always deceive you ! M- s H SECTION VII. V feopks* notions that they can serve God as xveil, ivithout public worshipy without the ordinances and without a minister, as uith them ; considered and r^ted, 'THERE are but few men that pretend religion is useless. To believe there is a God, who is the first cause and creator of all things, implies that homage and adoration are due to him. The thoughts of his being the disposer of all events, naturally points him out to man, as the proper object of his address. Thus pub- lic prayer becomes a duty agreeable to the dictates of reason and common sense. before the dawning of Christianity, we find in the irorld temples raised^ rites instituted 5 and in many pla- ces a system of dievotion established. Thus we see; reason taught men, that they could npt live without re- ligion :-— But how could they find out the true religion ? Here they were at a loss ;-— nd well they might be so. For it was the business of the bright ^nd Morning Star to diffuse h'ght through the world : This was the busi- ness of the Sun of Righteousness, who came with heal* ing under his wings to cuie the superstition of the na- tions, — to establish not only a divine and rational system of morality, but also a pure and spiritual devotion ;— ^ to dispel the clouds of ignorance th^t overshadowed men's minds ; and let in upon the soul those bright and heavenly rays, that are necessary to guide us into all truth, No sooner did our blessed iSaviour begin to preach his gospel, but some were amazed and knew not what to say : — Others were charmed, and readily confessed, Thou art the. Christ. Thou art that prophet that should come. Thou art the Son of the living God. Never man spake like* this man. Not one who heard him speak, but he found evident marks of his divine mission.— Many professed a desire to follow him 5 but some of 35 =e//, without i without a religion is s the first >mage and his being im out to ^hus pub- lictates of nd iij the many pla- s we see; ithout re- religion? ^ht be so. ning Star the busi: ith heal, f the na- il system >tion ;.— * ladowed ght and into all these, like our modern christians, were for ma^ ng thwir own terms. As there are some people who are much engaged to set up a private religion, in opposition to the public worship which Christ hath appointed : — I would fain knoyr what objections the^ have to be saved in the usp of those means which Christ hath appointed. Perhaps^ they will say, they have no objections on that head.— But their notion is> that they can serve God as well at home, by reading their bibles and praying in their own houses, as at church. And as the yoke of Christ is easy, they think that they can serve God with more ease, than to be at the trouble to dress and go to church. And moreover, they have a great concern about their 'domestic affairs ; — and accordingly are not able iti at- tend upon both. But in answer to these quibbles, and a thousand more, let it be observed, that God , hath given to man, six days, out of seven, to be employed in the affairs of this world : — But the seventh part of time he hath reserved to himself, to be employed by us in public worship^ and in receiving the ordinances of the gospel, from the hands of sucff ministers as are sent by God to instruct mankind in their duty, and to administer the seals of the covenant. But these people who wish to serve God with that, which costs them nothing, will say, that they can wor- ship God in private, and not be at any expence in pay* ing a minister : Hang the law and the prophets, sty, and the priest too ; we have no need of either. And pro- vided we can't have a minister without giving-our mon- ey to him, we chuse to have norte. Alas ! — Is the grand objection to the religion of Je- sus Christ come out at last ? Tho^e who make this objection, either believe that ^he christian religion came from heaven, or they do not. If I cannot prove that the christian religion came from God, with all the evidence so important a sub- ject requires, I will give up the point. — But if it be true, it highly concerns every one, to do every thing in liis power to support it ; and to give his attention to it, that he may not lose the benefit of it. For the fash- ion of this world passeth away ; and our continuance in it is momentary and uncertain. And the hope of a better state, is the only thing that can give us comfort here; and living according to this nope, the onljr thing, that can give us a just ground to expect happi- ness hereafler. And blessed be God, that he hath given us such clear evidence, that the christian religion came from Him, that no man can doubt of it, who makes evidence the foundation of his Conduct. If God raided Jesus Christ from the dead, it is certain the christian religion is true. And tliere is the deafest evidence for this, of any one fact, that has ever been since the world began. And no reasonable objection can be brought to contradict it. For the dignity of the body is such, that it ought to be raised ; — the power of God is such, that it can be raised ; — the justice of God requires, that it should hsi raised ; — and the testimony of scripture is clear, that it hath been raised ; — and the promise of scripture is plain, that \vc shall be raised. Christ hath made a propitiation for mankind ; and God's raising Jesus from the dead, is clear evidence to tlie world, tliat God hath accepted that propitiation, as an atonement for sinful man. And that God, by Jesus Christ, is reconciling the world to himself. And it is certain, that God will in the last day, judge every man, who has had the light of the gospel, according #to his conduct, under the dispensation of grace. The world was made, that we might be born ; we are born, that we might acknowledge God to be the crerior of ourselves and of the universe: WeacknoW" led^e him, that we might worship him : We worship him, tiiat we may be fit to receive his favours, and manifest our dependence upon his Providence. Chiist redeemed us, that we might inherit immortality : We receive this immortality, that we may forever serve him, in his kingdom of glor^^ 9t Can any man, who believes all these things, be so un- grateful to God, as to refuse to support this holy reli- gion, according to the appointment of God himself? No : — It cannot be. Therefore, 1 shall close this sub- ject by laying before you a few places of scripture which plainly enjoins it as a duty upon all to support the clergy. And the places of scripture, shall be so plain to the points, that there can be no dispute con- cerning the matter. « Who goeth a warfare &ny time 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 ?"— 1 Cor. ix. 7. ** If we have sown unto your spiritual things, is it a ** great thing if we shall reap your carnal things ?"«^ 1 Cor. ix. 11. ** 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? — Even so hath the Lord ordained, that they " which preach the gospel, should live of the gospel." —1 Cor. ix. 13, 14. ** Let him that is taught in the word, communicate « unto him that teacheth in all good things." — Gal. vi.6. All these orders came from heaven, and are binding upon ^11 christians. And it is evident, men cannot serve their Maker, according to his appointment, without a minister. j[9 SECTION Vlll. » . ■ - . , , • A ffftt) observations upon the new divinity , as it is called, by which, children are prevented entering into covenant with Christ, because their parents are not so good as they should be, I MtrST beg leave of the new divines to take 4 view of their sentiments. As far as I have beei^ able to learn, they prohibit children entering into covenant with (.'hrist, unless one, or both of the parents are in full communion. I will allow this subject to he new^ but deny it to be divine^ Whatever is received under the sanction of religion, must be as old as religion it. self. Otherwise it wants the monuments, the marks and evidence of true religion. Where these three things are wanting in religion, it rests upon a very slender foundation. The honest man knows not how to pro- ceed, nor can he find any place, whereon to rest the sole of his foot. But, when he takes the sacred scripture for the rule of bis conduct, it is easy for him to find out what he must, doi The religion of Jesus Christ is level to all capacities. Can you read the gospel and doubt whether Christ died for yqu ? whether God will grant pardon to peni- tents, — or his assistance to those who ask it ? whether he will reward all such, as are listed under the banner of Christ, and are his faithful soldiers ? — Is there any difficulty in understanding these things ? . Perhaps, you may have many doubts concerning the sacraments of the gotpel, and how, and what grace they confer : But dispute as you will, this one thing is clear, he that believes and is baptized shall be saved. Is there any promise you shall be saved, if you are not baptized ? Is not baptism for the remission of sins ? — And is not every son of Adam, in such a state, that he wants par- don ?-— Yet the new divinity, as it is called, declares. take d en able oveqant s are in be netVf i under igion it- marks 5 things slender to pro- est the he rule hat he 1 tc all Christ > peni* lether anner 2 any 5y , that children shall not be admitted to this privilege of baptism, unless one or both of the parents are so, and 10 qualified. ' The prophet Ezekiel thought otherwise, upon this point ; and I suppose upon better evidence ; for he declares, under the spirit of inspiration. That the son should not bear the iniquity of the jalher. He knew, that the children of the Jews, let their parents be what they would, were, by an order from heaven, to be enter* ed into covenant at eight days old. The iniquity of the parent was lio bar in the way, tp prevent the chil- dren receiving the beiiefit of the covenant. Our blessed Saviour has left this affair, both as t<^ the privilege and the subject, as he found it. He hath not said, that children shall be deprived of the privilege of the covenant, if their parents are wicked \ neither hath he said, that infants are not fit subjects to enter into cpvenant in the christian church. Provided they were in the Jewish, why not in the christian church ? Some of our Saviour's forward disciples like our new divines, seem to think they knew better than their master, rebuked those who brought young children to Christ : But when Jesus saw it, he was much displeased, and said unto them, suffer the little children to come unto me, and Jorbid them not, for of such i" the kingdom of God, And he took them up in his arms, put his hand upon th^m, and blessed them. If the kingdom of God means the kingdom of glory J the little children are certainly proper sub- jects for the kingdom of Grace r If it means the kingdom of grace, then it is a direct and absolute de< cision, that all little children, let their parents be what they will, have a right to enter into the christian cove- nant by baptism. Some, perhaps, will ask the question. What service can it be, for the child to be baptized when it knows nothing of the matter ? I answer, no one would ask this question unless he would be wiser than his Maker. For what could the 40 child ofaJew, understand ip this affair, any more than a child of a christian. When a child is born into this world, it must havQ the spirit of life, or in other words, the breath of life, for the support of the animal life, otherwise, it cannot live. So, when a child is born into the kingdom of grace, it must have the Spirit of God, for the support of the spiritual life ; otherwise, it cannot live the life of a christian. The Spirit of God dwells with his church ; to guide and direct the members of it--to en- courage all their good desires— to help them to over- come all their infirmities ; — In a word, to labour with them, in the work of their salvation, to make their pal- ling and election sure. In order to obtain these benefits, we must become members of his church. How then can any one lay a bar in the way ? or pretend to offer any objection, by which any child should be debarred the privilege of baptism ? It may be, some one will say, I was baptised when an infant : But I was not converted by the divine Spirit, till I come to the years of maturity. Be it so. What conclusion can be drawn from this ? Can you say ; the Divine Spirit was not conferred upon you in L iptism ? Can you say, that the blessed Spirit hath not often been warning you to avoid the vanities of time j and to view the importance of eternity ? Can you say, you should have had the same measure of divine assistance whieh you have received, had you never been baptized ? — • This, I imagine none will dare assert. Let it be ob- served, that conversion is one thing, and our obeying Christ, in receiving the sacraments of the gospel, is an- other. Those who deny the efficacy of the ordinances of the gospel, act upon the same principles which Naamaa the leper did, when he was advised by the prophet, to dip himself seven times in Jordan, and he should be cUan. The proud Syrian turned away in a rage. But his servant more wise than himself, said unto biin>-^ i 41 ^If the prophet had bid thee do some great thing, would you not have done it? How much rather then, when he only saith unto thee, Wash and be clean ?" This convinced the master, and he obeyed the ma^ of God, and was cured. Had he been cured when he bad dipped three times, he would not have dipped again : But h6 was not cured, till he had completely obeyed the divine order. «' Then his flesh returned unto him, as the flesh pf a little child," It was not an eflicacy in the waters of Jordan, that produced his cure ; but it was effected by the Divme Spirit, which the prophet declared should be the case, provided he did as he was ordered ;-»-and the event proved it to be true. Just so it is, with regard to bap- tism and the Lord's supper. It is not any efficacy in the water of baptism, or in the symbols of the Lord's supper, that produces a change in the soul : But WheR we obey a divine command, God blesses his own insti- tution to effect the end designed* We may, by partaking of these sacraments, receive as much benefit to our souls, as Maaman did to his body, by dipping seven times in Jordan. And is not this a sufficient motive to engage our attention in this af]^air ? When we consider how great a favour, is grant- ed to us by redemption, we ought to have some strik- ing monument placed in our view, to bring to our re- collecting minds, the advantages derived to us from the atonement Christ hath made for sinful man. What can strike our attention more powerfully than to receive these sacraments, which Christ hath commanded us to do, in order to flx in our souls,> the remembrance of what he hath done for us ? The public will be greatly obliged to the new divines provided they would be kind enough to inform man- kind, what their sentiments are concerning the sacra-^ ments of the gospel. If they believe these sacraments were appointed by authority from heaven ; and do con- fer some favour and benefit to the receiver ; why are they not administered to all? that all may receive 1'^ these favours. But on the other hand, if they believe these sacraments were not appointed by authority from heaven — are of no advantage to the receiver — are no- thing more ^han an insignificant ceremony; why do they administer them to any person whatsoever ? Thus the point is fairly stated ; let then declare ■which of these opinions they embriace j then we shall Jcnow where to find them. The fatal consequences of reftising baptism to infants, is a matter, to which, we ought to give our most seri- ous attention. It is much to be lamented, that any children in ^ christian land, should be brought up in a state of hea- thenism. None can be allowed to be christians, who have not entered into the christian covenant. Those who have not been baptized, will conclude that they are not under the same obligation, to observe and obey the laws of the gospel, as those are, who have put on Christ by baptism. And the consequence which will flow from such an apprehension, is very mischievous to those persons, who have been debarred the privilege of the covenant. Another thing, to which, it may be well for the new divines to attend, is, the commission, if they have re- ceived it j which runs thus, Go, disciple all nations, baptizing them In the name of the Father, and of the Son, and of the Holy Ghost, Those men, who first received this commission, were educated in the Jewish religion ; and knew that children were to be entered into cove- nant at' eight days old. And provided, infants were not fit subjects, and were not to be members of the christian church, Christ would not have failed to have told his disciples of it : As he knew that the children were the greatest part of all nations, which they were to baptize. And as he did not except the children in his commission, it is evident he designed they should be included among those, whom the apostles were to baptixe in all nations. Is there any way, by which, the kingdom of Christ can be more effectuaJly destroyed, than by taking 43 2n in ^ of hea- s, who Those i they d obey put on ch will vous to lege of le new ive re- ations, e Son, ceived gion J cove- were >f the have Idren were en in lould ce to hrist such methods, and forming such schemes, as will pre- vent people from becoming members of that kingdom which is not of this world ?— Can a man, who has a proper value for the privileges of the gospel, remain an undoncerned spectator when he sees men eagerly pursuing a plan directly opposite to the spirit of that religion, which he knows to be true ?— It is not agreea- ble to my disposition to find fault, with that which pas- ses for religion, unless it is grossly erroneous. But when I see, that true religion, suffers for want of ex- planation, I believe ijt is iny duty, to inform those thJit are in need oi it. People should be informed better, who make objections to infant baptism j—and say, that we must believe first; and infants are not capable. of believing, therefore are not fit to be baptized. Our blessed Saviour has told us,. that whoso sJiall offend one of these little ones, 'tphich believe in me, 8^c (Matti xviii. 6.) 1 have no dispute with any one, about the signification of the word believe, they must dispute that matter with Christ who used the term.. After all, it is plain, that a child is as capable of en- tering into covenant with God by baptistti, as it could be by circumcision. The covenant in Hdreb was made with the in/ants, as well as others, (Deut. v. 3. 4.} And the covenant in the land of Moab, was made, not only with the men of Israel, and their wives, but with their little ones. — (Deut- xxix. 10, 11.) The Jewish infants could not have the cifcumcisioii 6f that heart, any more than the christian children cart believe. And provided in the gospel dispensation, chil- dren are prohibited entering into covenant with God hy baptism, they are in a worse condition than the Jew- ish children were. It may be, some will say, if we are borri of the spir- it it is no matter whether we are baptized or not. — In answer to this, I gave St. Peter's opinion. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? And he commanded ttiem to be baptized in the name of the Lordk —(Acts X. 47.) 44 SECTION IX. Selfirighteousness and evangelical obedience explained ALL denominations of christians agree in exploding self-righteousness ; though but few seem to understand' in what it consists. I shall in the plainest manner, un- dertake to shew what self-righteoUsnes is ; and what evangelical obedience is^. All righteousness is obedienee to some law. Self-^ righteousness is obedieilce to a law we make ourselves^ and set it up in opposition to the laws of God. The righteousness' which exceeds the rightenusness of the scribes and pharisees, is obedience to the laws of Christ. I have lio design to teach yOu how yoii can be good christians, and not believe in Jesus Christ. No, the first step in the christian religion, i^ to believe the record or the testimony which God hath given of our Lord Jesus Christ. We must believe the history of, prophecies and miracles, before we belie v6 our Savi- oMr's divine mission ; we must believe our Saviour*» divine mission, before we can believe his revelation, concerning a future state j we must believe he hath giv- en us a law for the rule of our conduct, before we shall undertake a lite agreeable thereto. I'his is the natural and necessary order, which precedes that righteousness, which exceeds the righteousness of the scribes and pharisees. I shall now bring to your view, what the righteous^ ness of the pharisees was, in our Saviour's estimation. What our saviour says, concerning their religion, it this, Ye devour widows houses^ and for a ^pretence make lon^ prayers. Ye pay in the markets, and in the corners of' the streets, fo be seen of men. Which caused our Sa- viour to say. In vain do ye worship God, teaching for doctrines, the commandments of men. Full well you reject the commandments of God, that you may observe your own traditions. This is the account our Saviour gives of them. 4>£l in the next place, l6t us enquire what account they give of themselves. And I bdieve the pharisee when he went up with the publican, to the temple to pray, represented his righteousness to as much advantage as it would possibly bear. Let us attend to his account of it. What he undertakes, is first, with great pomp, and high swelling words, to tell God of his negative holiness. " God, 1 thank thee, I am not as other n»en are, extortioners, unjust, adulterers or even as this pub- lican. Here you see the pharisee. — Instead of an act of hu- miliation, in that awful presence before which he stood, with an air of tritimph, and self-sufficiency, he says,' God, I thank thect lam not like other men. The prayer he made use of, is the true picture of the man's heart ; and shews with what a disposition of soul, and frame of mind he came to worship God Almighty. He does not examine himself by the word of God ; but by the conduct of ssome of his neighbours, and be- cause, in his own fancy, he is not so bad as they are, he thinks himself very pious. If they were half as bad, as lie seems to have an inclination to represent them ; he might be better than they were, and yet extremely wicked. That I may do justice to the pharisee, I will consider the other part of his prayer. / fast twice in a 'week / J give tythes of all I possess. This was a law of his own making. For he was not commanded by the law of Moses to Jast twice in the week, nor pay any tythes of min/, and other herbs; after he had vowed it to a sa- cred use, our Saviour says he ought to pay it. Thus it appears he was a transgressor of the law of God ; and all the religion he had, wa^ obeying a law he made himself. Let us hear what St. Paul says, cc-^erning the right- eousness of the pharisee, who was ec ucated among that sect J he declares. That he prof, ted hi the Jews religion^ above many of his equals, in his own nation : And then he declares in what it was thatjhe exceeded, Being more- txceedingly zealous of ilie traditiom of the fathers. 4>6 Thus you see, from our Saviour's account of tlie pharisee, and from the account he gives of himself, that he was not that good man, which he pretended j but was really a very bad man, making a pretence of piety, when he wanted every qualification of it. I shall, in the next place, take a view of the true scripture account of that righteousness, without which, our Saviour says, we can in no case enter into the king- dom of heaven. The righteousness which Christ requires in us, is inherent holiness. Or in other words, obedience to the laws which he hath given, for a rule, by which his church are to regulztte their lives. You have heard what the righteousness of the scribes and pharisees was. You see it did not consist in obedience to the divine law J therefore it is feasy to find out, how we may have a righteousness, that exceeds the righteousness of the scribes and pharisees, without supposing that we are justified by it ; — or that it is the cause of our justifica- tion. The righteousness which Christ requires of us, is obedience to those very laws, which he himself hath given. And is not this far preferable to the righteous- ness which consists in obedience to the laws of men ? Obeying the laws of Christ will qualify the soul to en- joy the happiness of heaven, and provided we are pre- pared to enjoy the happiness of those blessed abodes, the merits of Christ will give us a title to th^m. But how can this be done, if irtan has nothing to do ? If when he imagines he is drawing nearer to Gdd, in the use of his appointed means, he is really running farther from him ; what must he do ? must he sit still, lest he run farther from God ? The scripture gives us no such direction. And it would make a good chris- tian's heart bleed, to think that any man, who has the bible in his hand, should be led away in such a delu- sion. I really, from my very heart, pity all persons, who suffer themselves to be led away, by evil men, and seducers, that wax worse, and worse : — Deceiving, and being deceived. But continue, thou my brethren, in the 4-7 %!k things that thou hast learned, and hast been assured ofi Knowing of whom thou hast learned them, even from the word of the everliving God. In the word of Go , we are told, that Christ hatb redeemed mankind , this is completely done by him alone. No man has any thing to do in this affair. — After Christ had paid the price of our redemption, he gave a law, for us to obey, that was calculated for such beings as we were after the first sin : And, he has told us, to observe all things, whatsoever he hath command- ed. And he hath purchased, and gives to us, all the assistance we want to do this. Is this required to be done ? — Remedies appointed, by Christ, to be laid before mankind, and yet are they not required to use them ^ Did not Christ know what remedies were proper, and what would prove effectual, on our part, to accomplish our salvation ? — If he did, and has appointed these means, then mankind are bound to obey these orders. And yet, after all this, is there nothing for man to do ? — It is amazing to hear any christian talk at this rate ; but such things have been said, by those, whom we cannot but wish that they may inform themselves better. We charitably hope they mean well ; but w^e must say, they are very much i\\ the wrong, and are greatly mistaken. This error would be easily rectified, aid a thousand njore which flow from it, provided people would make a proper distinction between redemption and salvation ; or, in other words, make a proper distinction between what Christ hath done to rede 2m us j and what we must do, in order to obtain the benefits of redemption .r-^ Thus I have explained what redemption is, — what self^ righteousness is, — and what that righteousness is, with? out which, you cannot be justified by the merits of Christ. Thus the merits of Christ is one thing j and inherent holiness another. 48 SECTION X. Xn which, will be laid before the reader, a plain account of justification according to the tenor of scripture. AMONGST all the qneetiorisi of which the learn- ed have treated, perhaps hone are less understood by the generaUty of people, than this concerning justifica- tion. The subject hath been handled by several great men on each side of the question ; and it might possi- bly be deemed presumption to differ from any of them, had they not differed so widely among themselves. — Much hath been said, and various have been their con- jectUrifis : — Yet little hath been written, that can be of any service lo those whd w^nt it most : Because these things have generally been published in large volumes, whicn most people either never hear of, or never see. And besides, many of thohc treatises refer to anthors, which the reader knows nothing of. And since all ^ave the bible in their hands ; I shall undertake, to lay be- fore the reader, a plain account of justification as it is manifested in the scripture. This shall be done, in a plain and artless manner, that every honest inquirer may be satified what the doctrine is. Most writers have had recourse to St. Paul's epistle to the Romans ; in what they have advanced upon this subject, and it may be proper for us to take a view of whatis said in this epistle. Perhaps there is no part of the New-Testament, which has been more misapplied by the ignorant, more wrested by the learned, and more falsely interpreted by the. melancholy person, t'lah the epistle to the Romans. All this mischief has b6en owing to a mistake of what was St. Paul's design in writing this epistle. People have fell into this mistake, by picking out some de- tached sentences from the middle of the epistle, with- out considering their connexion with what went be- fore, or followed after. And by that means, have lost 49 Bight of the apostles argument, which is very clear and ibrcible, if rightly atiendeil to. You know, this epistle was directed and addressed to the saints at Rome, which at that time, was the most learned and polite city in the world. Accordingly, St. Paul makes use of all his art and address in writing this epistle. In the fore part of it, he takes notice, that Jews and Gentiles had embraced the christian religion. That the Gentiles by corrupting themselves, contrary to the law of nature ; and the Jews by d^'sobeying the law given them from heaven, were both become liable to the wrath of God. Therefore, he says, As many as have sinned without the law, shall also perish without the law ; as mai)y as have sinned in thd law^ shall be judged In/ th€ law, (Rom. ii. 12.) Then he proceeds to shew the insufficiently of both these laws, in point of justification. Since all have sinned, there must be at\ atonement, in order that God may be reconciled to man. , This atonement could not be effected by sinful men^ for they could not redeem themselves. Kedemptionl was complettd entirely by our blessed Saviour. Whert this was done, Christ placed mankind under a rtew state of probation. In which, he told them what he had done to redeem them ; and What they must do, in order to obtain the benefits of that redemption. What Christ has done, is o?ie thing , and what is required of men to do, is another. We cannot be justified before God, by our obedience to any law whatever ; we are justifiedfreely by the grace of God, through the redemp^ Hon that is in Jesus Christ, Rom. iii. 24. Notwithstanding jthe whole of the human race are redeemed, none will obtain the benefits of that re- demption, but only those, who by their obedience to the laws of Christ, are qualified to receive the gift of eternal life. Neither faith, nor obedience to the Jaws of Chris!^ 50 nor both togetliei' arc the cause of our being justified before God. 'Tis only the merits of Christ, that can avail before him, as the cause of our being received iijto his favour. From this view of the subject, we shall see thai St. Paul and St. James, — (who by some persons are sup- posed to contradict each other) are perfectly consistent in what they say concerning justification. Neither of them are treating of the cause of justification, but the condition which is man's part to perform, in order that he may be justified by the merits of Christ. To make this point clear beyond: all dispute, let ft be observed ; that God proved the faith of Abraham two ways ; — first he proposes to him certain things as matters of belief only : Such as these, — that God would be his shield and great reward,-^and give the land of Canaan to his posterity : And last of all, thikt he sbould liave a son in his old age, to inherit that land ; and that the Saviour of the world should descend from that son. . Abraham believed God in all these promises ; and it ii)as imputed to him for righteousness. This is what St. Paul asserts. Then the Almighty lays a command upon Abra- ham to see n he would obey as well as believe. The command was to ofier up his only son Isaac. Here you may see, that not only faith was required of Abra^ hum, but obedience to a divine command. This was the good work, mentioned by St. James. He places the argument in the same point of light. Was not, says he, Abraham our father justified by uorks, when he had offered Isaac his son upon the altar } Seest thou how faith wrought with his works, and by works was Jaith made ^)evfLCt? (Romans iv. 3.) In other words, it proved, that his faith in the promises of God, was firm and i£tedfast. St. Paul proved Abraham's faith to be complete, because he believed what God had told hiin. St. i^ames proved Abraham's faith to be complete, be- cause he did what God commanded. I have prepared the subject now, to lay before you a short and plain account of the doctrine of justifica- tion, as contained in tiic sacred scripture. Justifica- tion, not only signifies that our sins are pardoned, but we are entitled, through the merits of Christ, to the glcijes of a blessed immortality. The true state of justification, is briefly this, — That if we consider who it is that pronounces the sentence, it is Jesus Christ only, as Judge of the hunian race. If we consider what is the meritorious cause of our justification, it is only for the obedience, — the atonement and intercession of our bles- sed Saviour, that we are entitled to any favour. But if we have respect to what kind of qualifications are to be found in us, before Christ will suffer us to be made partakers of the benefits of his atonement : Then m' shall see, that we shall be judged, not by the law Adam was under before the first sin, but by the gos- pel ; for the covenant of grace, is the law designed for us ; and our sinctre obedience to the new covenant, is the method appointed by Christ to qualify us to be par^ takers of the benefits of redemption. In this view of die subject, it is plain, that in order to have a true knowledge. of justification, you must take these three things intothe account,—The sentence of the Judge — The atonement and intercession of the Mediator — and the quali^cations of the man. Take these distinctions, and you will make the scripture consistent. When it means the sentence of the judge. It is God tkatjusti^' eth, (Rom. viii. 3d.) When it means the merits of Christ are the cause of our justification, then it declares. That by him, (that is Jesus Christ) all that believe are justified, (Acts xiii. 39.) When it means the qualifi* cations in man, then it is expressed thus, By thy "w^rds shall thou be Justified, (Matt. xii. 37.) Justified byjaiifu (Rom. iii, ^8.) Here it may be asked, provided our title to future 4W hatipine^s depends entirely upon the merits of Christ | why is every man judged according to his works ? In answer to this, let it be considered, that our title to happiness is one ' thing ;— and the degree of it is another. I suppose every one will allow, that there will be different degrees of happiness in the state of bliss. And there must be sopne reason why one will have a greater degree of happiness than another. The meritt of Christ will be equally extended to all that shall have any degree of happiness :<^-« Accordingly, if nothing is to be considered in judgmept but the merits of Christy then ail the saints would have the very same degree of happiuess. But St. Paul has declared. That there is one glory of the sun,-— another of the moon,-— and an- ot!:er glory of the stars ; for as one star differeth from another star in glory : So also is the resurrection of the dead. From which place ChrysoKtom infers, That though all the righteous shall be received into the king- dom of heaven ; yet they shall not all have the same d^g^ree of happiness. Though vessels of different di- met)sions may be all full, yet they do not all hold the same quantity. Though every one receive a crown, yet those crowns are not of equal lustre. — Whereas some shaU shine as the sun, others will be fainter^ and others will only twinkle as the smaller stars. Our title to happiness is founded in the ransom Christ paid to redeem us, and in his intercession- for our accep- tan'^e before God ; but then, each man will be judged exactly according to his conduct j that men and angels, and all created intelligencies, may see that he is dealt with, es^actly according to the design and spirit of the last dispensation, given by Christ. In this dispensation^ JEiernal life is thejiree gifi of God, But then, i|iat man might be capable to recive this gift, he must obey the gospel ; which will produce a right temper for the ce- lestial state. We are to be rewarded in a future state ; but the reward is the free bounty of heaven, and yet will be distributed ejjactly accotding to our conduct. — From hence, it is evident we are saved by free grace I8t} Jtltl^ lit is mil >lissr. and mercy, and yet our own endeavours miistbe exertr ed, in ordef to be fitte,d to receive the favour. This plain account of justification must give you a jplear view of What the doctrine is. That ji)stification is the sentence of the Judge ;, and not the act of him ^hat stands at the bar to be judged. . May this view of the subject give }^pu comfort and consolation, while you are here ; and when .you leave this world, and your state, of probation -is ended, may ypu by the merit& of Christ, be entitled to t|)e glorieij pf 1^ blessed imm^rtaUty. * • , : f ), » . ■» ' y » ,• 'i : it , H A-' SECTION XII. In which will be given a short account of the excellency of the common prayer, THE design of public worship, is, — That we should all, with one heart and with one mouth adore God, pe^ tition him for those things we want, pray to him for the continuance of such as we possess, and praise him for the favours we enjoy, more especially for redeeming love. We are required to do this, not under a view of in- forming God of any thing, or of persuading him to al- ter his measures :^But in order to alter us, and to bring our wills to a due submission to the will of God, that we may have such a temper of mind, as it may be prop- er for him to bestow his favours upon us. This is the end for which prayer hath been enjoined. All the modes of religion should be so regulated as may best promote the piety and devotion of those who attend upon it. It is plain, there can be no such thing as pub- lic worship without a form. Provided a minister has no form himself j yet the words he uses in prayer, are a form to all those who join with him in their pubHc devotions. And they cannot have any other public or social worship, besides those very words he uses, wheth- er they like them or not. And indeed all worshipping assennblies have forms printed, and make use of them. Js not singing of psalms a part of divine worship ? and mankind cannot do this part of worship without a written form. — If it should be attempted, it is easy to see that the greatest confusion must ensue. And there may as great confu- sion arise from extemporary prayer, as by singing ex- temporary. There is such a thing as a man's being proud of his humility ; — and there is such a thing as a man's being proud of his praying extemporary. And pray tell me, ^ Ijrhich of the two things is most odious ? Wherra matr is proud of his girts in payer as it is called, very im- properly, and it is discovered, as it often is, by the de- vout person, it certainly spoils his devotion, and throws him into tne greatest confusion. When a pious and devout soul, hath entered into the church of God, with a design to worship him in spirit and in truth ;-^and considers in whose awful presence he is, and the congregation ready to join with him, and he with his knees bowed down to the earth, and his eye^, heart and hand lifted up to heaven : — And sup- pose a proud arrogant young man, ignorant of the world, of himself, and of the religion of Jesus, should be the person to dictate the prayer of the congrega- tion ; and he should, instead of praying in a humble, devout, and decent manner, spend the greatest part of 'i:it ought to have been prayer, in telling the Al- r;^hty, in expressions proper to flatter the vanity of man, how great he is, what he is, what he can do, and what he must do : And in a commanding tone of voice, dictate him how he shall do it. Under th^se circum- stances, what would be the confusion of a devout con- gregation ? That such things, or something similar, hoi happened, is too evident to be denied. I would by no means, be understood, that this is the case of all those who make use of extemporary prayer. I believe there are many worthy and judicious men, who use it, and do the best they can to promote the devotion of the people. And perhaps many wish for a reform in the business, but are not able to bring it about. Under these circumstances, would it not be natural to inquire. Whether a form of prayer, well digested and properly worded, with such expressions, in which, a congregation might all unite, would not be prefera- ble to extemporary prayer ? If this should be the result of the enquiry, that a good form would be a great ad- vantage to the sincere christian in his devotion : Wodld it not naturally lead to enquire, whether, all things con- 66 ^lAeJtd, a bett^ form of prayer for public worship catl be drawn up, than that of the common pi:ayer of the church of Engisind? This enquiry may be ansvvered best, by taking a view of the excellency of that most edifying service. In this divine service, there is none of those vain disputations, and impertinent controversies, which have ^ been raised to the great disturbance of the church.— There are no new opinions, or airy speculations, which only serve to tickle men's ears, and please their fan- cies, and so divert their thoughts from the spirit of de- votion. If you will take a serious vieW of this service; you will find nothing asserted, but what is agreeable to God's word ; nothing prayed for, but according to his pfom- nothing enjoined as a duty, but what is agreeable ise to his commands ; nothing said or done, but what isl grave and sober, solemn aiid substantial ; nothing but what is proper for thd worship of the great Jeiio^ah. There is nothing necessary to be fcnown^ but we are iatlgkt it; nothing necessary to be rfo«v too high ; or our acclamation of praise be too mij ed? Or, the manifestation of our gratitude htf spicuous ! No ! Nothing that is inMnife as thfi|^'*^°"J'^ are, can ever meet with an adequate retun^'*^™ the praises of finite mortals. This is dl that/^'^^"*^®" ' and all that we can give, to acknQylcdgyn® favour re ceived« / / Thus I have laid before you sahe /t1 osc great ob- jects, which relate to your et/iaT^tate. I have en- deavoured to introduce you, yto a proper m^thci', to •understand the nature of tru--1i^e dcL ,rn oi God, in giving of you such /religion, and the way to discover the true character^f J'""!' «^vn hearts. Let these sentiment? fix ydu;- f«ture conduct. L v vour life be regulate*? by the will of Him who made anu re- deemed you J /ind then you cannot fail of being eter- nally happ)\ [ 66 ] QUESTIONS, &c. I Srfj^x sup][bse my readers to have considered with care ^(1 caqlour what I have advanced in the foregoing sfi^tg j ^ f shall now propose a few plain material quesfc«>ns ; Vhich if honestly answered, may cast some light Ui|on l^e religion. "i A Question I, Were vm the apostles appointed by Christ, the first and chiet ministers in his kingdom ?— And did they not, by virtiJmpf the commission he gave them, govern the clergy aid laity during their lives, according to the laws given td'the church ? Quest. II. Do not all christians alloV, that the apos- tles exercised this power in the same lianuer, as it i^ laid down in the preceding question ? ■\ Quest. III. Can we suppose, that the jostles acted contrary to the express direction of Christ, in the gov- ernment of the church? If not, must not^lie govern- ment they exercised be according to the spirit of the laws of Christ's kingdom j — or in other wcrds, be of divine appointment ? i . t " Quest. IV. Have the apostles acquainted us, that there was another rule given from heaven for ihe gov- ernment of the church, that was to take place after they •vere dead, dijjhreni from that by which they governed it, when alive ? Quest. V. If there has been no law given for the government of the church since the time of the apos- t|e.s, must we not rake that law for the government of it 7iciv, by '.viiicli the apostles governed it in their time -^ offic autl apos bytt apos »n §titi m Quest. VI. Can any man, unless he has ti office, which the apostles had, justly claim "sa"^*^ authority in the government of the chiiich, m, apostles exercised in the discipline of eJderr by ters ? y ? jr Quest. VII. If the apostolic ofl/e died^ith the apostles, where shall we find in th/churdFOw, such an officer as has a right, accordin/to t^ospel con- stitution, to discipline an offendin/prq|iiyter ? Quest. VIII. Was not the gc^iiiflient of the church exercised by the apostles, exwfy the same with that of episcopacy ? / ' Quest. IX. Must not fpiscopacy originate, either from the invention of men oy from divine appointment? If from the invention jf men, where was the place, when was the tine of its being done ? ' Who were the men that inven^^d it ? Where are the laws by which it was constituted? What ancient writer is there that sup- ports it? If nohe of these things can be specified, must we not then reject the notion that episcopacy, is the invention of ften j and acknowledge it to be of divine appointment ? Quest. % Can we conceive any possible way or method by which episcopacy could be introduced into the churcb, but only by apostolical institution ? — Or, which is tantamount, by the appointment of Christ himself? Was it not the form of the government of the church in the time of the apostles ? Has it not been the form of the government of the church universal ever since? Was there any other form of government known in any part of the christian church for 1400 years after Christ ? Quest. XI. What ([o those, who deny episcopacy, object to this? — Don't they say, that tlie apostles left :€ •<>', . 68 the cij^h under a presbyterian form of governihent wnen t\ died; although it was episcopal when they ^^ST.lXII. if there was a time when there were "° ^"J^ians in the ivhole world, but only presbyterians, then It '^scopacy Vas the invention of men, must it not be saiCk^it was t\e invention of presbyterians ? Will *|^® P'^^^^y^^ns unifirtake to prove- this to be a fact ? -^""^^ this iskQt tru^ can they support their scheme? * Those wIm affirm that fte apostolic office is not to continue to the end of the world, but diet^ith the apostles, ought to consider, thiit wnat they assert wants twothings to render it creditable. One 't-. Jt wants the air of truth ; the\»her, the evidence of the fact. \ V THE END. C) --- 1— y .. ■' ..i