SERIOUS is the truth, that those who enjoy the greatest spiritual privileges, are not always the most distinguish­ed for the practice of virtue!

How highly favoured, for instance, were the people of Israel?—"Unto them," it is said, "pertained the adop­tion; and the glory; and the covenants; and the giving of the law; and the service of God; and the promises."^(a)

But were they, in general, obedient to the will of Hea­ven? How often did the Almighty complain of their impieties?

"I have spread out my hands," said he, "all the day, unto a rebellious people, who walk in a way that is not good, after their own thoughts; who provoke me to anger continually to my face."^(b)

"This people of Jerusalem is slidden back with a perpe­tual backsliding; they hold fast deceit; they refuse to re­turn. I hearkened and heared, but they spake not aright. No man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rush­eth into the battle."^(c)

[Page 6]Often did God inflict judgments on his people to reclaim them from vice; and often, to accomplish this end, did he address them in language of threatning and reproof, by the voice of his prophets.

In the chapter before us, this people were thus addressed by the prophet Micah.

"Hear ye now what the Lord saith: Arise, contend thou before the mountains, and let the hills hear thy voice!"

Or, as the sense is; plead openly, vehemently; let there be witnesses to hear the case, which is so favourable on God's part, and so full against his people, that the very mountains and hills, on which they have publickly sinned against him, and on which he greatly blessed them, had they eyes to see, ears to hear, and a voice of utterance, would testify that God planted them with vines and olives; cloathed them with grass and flocks; stored them with springs of water, and beautified them with cedars and all pleasant trees of the forest;—but on these places have these people made their groves; set up their idols; sacrificed to devils, and com­mitted impieties not to be named! Speak, therefore, O Micah, as though thou wouldest make the mountains and hills hear, that they may witness for God against this peo­ple!

"Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth; for the Lord hath a con­troversy with his people, and he will plead with Israel;"— no longer forbear to punish them for their iniquities.—"O my people, what have I done unto thee? And wherein have I wearied thee? Testify against me!"—If I have ever been doing thee good; if I have imposed on thee nothing griev­ous nor unjust, why art thou weary of me? Or, if thou hast found any injustice in me, hesitate not to declare it; witness against me!

The Almighty then recounted the favors he had conferred on the people of Israel, and, particularly, the deliverance he gave them from Egyptian bondage, and from their ene­mies, while passing through the wilderness to the land of Canaan; and also, the instruction communicated to them by Moses.

This address of the prophet, seems to have awakened in [Page 7] the people a sense of guilt; a disposition to return to obedi­ence. They enquire what sacrifice they shall render God as an atonement for their sins; and express their willingness to offer the most costly in their power;—even the lives of their CHILDREN, if these to God would be acceptable.

"Wherewith shall I come before the Lord and bow my­self before the high God? Shall I come before him with burnt offerings, with calves of a year old?—Will the Lord be pleased with thousands of rams? Or with ten thousands of rivers of oil? Shall I give my first-born for my trans­gression; the fruit of my body for the sin of my soul?"

To these enquiries, the prophet answers in the words of our text.—"He HATH shewed thee, O Man! what is GOOD. And what doth the Lord require of thee, but to do justly; and to love mercy; and to walk humbly with thy God?"

The Almighty, it is here said, HAD SHEWED the people of Israel "what was GOOD;" or what was their DUTY.— It is probable the prophet alluded to the following passage in the tenth chapter of the book of Deuteronomy, wherein the duty of men is expressed.

"And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God; to walk in all his ways; and to love him; and to serve the Lord thy God with all thy heart and with all thy soul: To keep the com­mandments of the Lord, and his statutes, which I command thee this day, for thy good?"^(e)

There are many other passages, indeed, in the sacred writ­ings, in which the whole of our duty is declared. And the children of Israel were informed, in the text, that all their sacrifices to God would be unacceptable to him, if they were regardless of VIRTUE.

"What doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?" Or, what service canst thou render him, that will be accept­able, whilst thou dost not obey his will?

"Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to [Page 8] obey is better than sacrifice and to hearken than the fat of rams!"^(f)

As sacrifice, or external worship, is not pleasing to God, unless we are possessed of righteousness;—and as the WHOLE of our duty consists, it is said, in "doing justice; loving mercy, and walking humbly with God;" we beg leave to pay a little attention to these particulars.

It cannot be said we "DO JUSTLY," if, in any sort, we injure our fellow creatures. And, in how many respects, may they be injured?

They may be robbed of their VIRTUE, which is, of all things, the most estimable.

They may be deprived of their REPUTATION; be pierced by the tongue of detraction, and receive thereby a wound more injurious than death itself.

By artifice, fraud or power, they may be divested of their PROPERTY; and, by the hand of violence, they may be maimed in their PERSONS, or deprived of LIFE.

It cannot be said, that we "DO JUSTLY," if we are re­gardless of the duty we owe to our COUNTRY, by duly ho­noring IT'S LAWS.

Public justice is explicitly enjoined on us. We are re­quired "to render unto all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor."^(g)

Nor can it be said that we "DO JUSTLY," while we perform not all the relative duties we owe to each other. What injustice may legislators, magistrates, ministers of religion, parents, and divers other characters, be chargeable with, when they are inattentive to the discharge of the trust reposed in them?

We do not, indeed, properly revere this precept of jus­tice, except we "do unto all men, as we would they should do unto us;" ^(h) or unless all our actions, towards each other, are governed by the principles of uprightness and [...]ntegrity.

There is not, we conceive, any virtue that so contributes [Page 9] to the happiness of society, as JUSTICE. And it is no small testimony, in favor of our religion, that JUSTICE, as well as MERCY, is so forcibly and repeatedly enjoined on us.

"That," says God, "which is altogether just, shalt thou follow."⁽ⁱ⁾

"Ye shall not steal; nor deal falsly; nor lie one to another."^(k)

"Thou shalt not defraud thy neighbor; nor rob him."^(l)

"Ye shall do no unrighteousness in judgment; in weight; nor in measure. Just balances, and just weights shall ye have."^(m)

"Remove not the ancient land-mar [...] which thy fathers have set up.—Enter not into the fields of the fatherless; for their Redeemer is mighty, he shall plead their cause with thee."⁽ⁿ⁾

"Wo unto him that buildeth his house by unrighteous­ness; that useth his neighbor's service without wages."^(o)

"Let no man defraud his brother, in any matter; be­cause the Lord is the avenger of all such."^(p)

To JUSTICE, it is required, that we add MERCY.

He who is truly merciful, is free from malice, hatred and revenge.—If injured, "he avengeth not himself; but rather giveth place to wrath; knowing that vengeance belongeth to God."^(q)

Such a person, not only forgives his enemy; forbears "to recompense to him evil for evil;"^(r) but, "if he hungers, he feeds him; if he thirsts, he gives him drink,"^(s) and therefore, "is not overcome of evil, but overcomes evil with good."^(t)

"As he hath opportunity, he doth good to ALL men;" ^(u) "to ALL he is compassionate, pitiful and courteous;" ^(v)—he uses no severity towards any, though legal justice might warrant the action.

[Page 10]His deeds of benevolence are not performed to gain hu­man applause; as far as possible, they are done in secret, and he is stimulated to them by love to God and love to man.

This is the character that, (in the most exalted sense of the expression▪) may be said to "LOVE MERCY;" he is, in this instance, an ornament to human nature and religion, and a blessing to mankind; and he enjoys a pleasure, in consequence of his benevolence, truly sublime, and alto­gether unexperienced by the man of avarice, hatred or revenge.

We cannot but highly approve ourselves to the deity when we "show mercy." And those who are devoid of mercy, cannot but be the objects of God's displeasure.

It was said by our Lord; "If ye forgive men their tres­passes, your heavenly father will also forgive you; but if ye forgive not men their trespasses, neither will your heaven­ly father forgive your trespasses."^(w)

"And he," saith Saint James, "shall have judgment without mercy, that hath shewed no mercy."^(x)

The other particular demanded of us, is, to "WALK HUMBLY WITH GOD;" or to "humble ourselves, to walk with him."

HUMILITY certainly becomes sinful men.—The psalmist, contemplating the excellence of God, and the depravity of our nature, exclaims: "Lord what is man that thou art mindful of him, and the son of man that thou visitest him!"^(y)

"Before honor," says Solomon, "is humility."^(z)

Our Saviour was a most perfect example of humility, and he exhorts us to "learn of him to be meek and lowly in heart."^(a)

PRIDE, the sin of Lucifer, ^(b) is most hateful to God; reproachful to men, and will terminate in their abasement and destruction.

[Page 11]"A proud look," we are assured, "is an abomination to God."^(c)

"The lofty looks of man," saith a prophet, "shall be humbled, and the haughtiness of man shall be brought down; for the day of the Lord of hosts shall be upon every one that is lifted up, and he shall be brought low."^(d)

But however becoming humility is to mankind; and how pleasing soever our humble demeanor may be to God, we cannot conclude that he requires of us nothing more than the virtue of humility, when he enjoins us to "walk humbly with him."

JUSTICE, MERCY, and HUMILITY, are, indeed, car­dinal virtues; but should they, (in the common acceptation of the words) be possessed by us, we might, notwithstanding, be defective in our duty; be the slaves of vice; polluted by sin; devoid of the Almighty's affection.

A person may be merciful, just and humble, while he continues in a state of INFIDELITY; rejects the dispensation of the gospel; is destitute of sobriety; temperance, and chas­tity, and indulges himself in many vices.

The phraze, therefore, "to walk humbly with God," is very comprehensive, and is designed to include here, the whole of our duty; except our "doing justice and loving mercy."

Agreeable to the tenor of the sacred writings, can it be said that we "walk humbly with God;" perform all our duty, or are entitled to salvation, unless we give our assent to the truths of divine revelation;—are penitent for our sins;—rely on the merits of Christ for the absolution of our offences;—revere all the divine precepts, to the utmost of our ability, and are possessed of all the graces and virtues of christianity; holiness, RENOVATION of HEART, and a meetness to participate of celestial enjoyments?

"He that believeth not," says our Lord, "shall be dam­ned." ^(e) It is "the blood of Christ," we are informed, appropriated to us by faith, "that cleanseth us from sin."^(f)

Without "repentance," we are assured we "shall pe­rish."^(g)

[Page 12]"The workers of iniquity," it is declared, shall finally be rejected by Christ.^(h) "Without holiness," it is said, "no man shall see the Lord,"⁽ⁱ⁾ and except we are BORN," says our Saviour, "of WATER and of the SPIRIT, we can­not enter into the kingdom of God."^(k)

Those who are the heirs of salvation, or who properly "receive" Christ, are said to be "BORN, not of blood; nor of the will of the flesh; nor of the will of man, but of GOD."^(l)

Such, "cleanse themselves from all filthiness of flesh and spirit, and are perfecting holiness in the fear of God;"^(m) and as they are obedient to the dictates of the divine spirit; are influenced and governed by it,—of THEM, it may be truly said, that THEY "walk humbly WITH God."

"As many," says St. Paul, "as are led by the spirit of God, are the sons of God;"⁽ⁿ⁾ and if "we live," says this apostle, "after the flesh, we shall die; but if through the spirit, we mortify the deeds of the body, we shall live."^(o)

Thus extensive and spiritual, are the demands of our reli­gion; nothing less than a due regard to these things, can be meant by "fearing God and keeping his commandments;" ^(p) or, by "doing justly; loving mercy, and walking hum­bly with him."

And such virtue, we presume, was possessed by "ENOCH," when "he walked with God;"^(q) by "NOAH, who was a just man, and perfect in his generations, when he walked with God, according to all his commandments;"^(r) and by ABRAHAM, when the Lord appeared to him and said; "walk before me, and be thou perfect."^(s)

From what hath been said, on this interesting subject, we perceive how delusive it must be, to rely on the external worship of God, or on some moral virtues only, for salva­tion!

[Page 13]These things are demanded of us; but they are far from comprehending ALL that duty we owe to God, our neigh­bor, and ourselves!

It is the design of the gospel to restore our FALLEN NA­TURE; to teach us wisdom; to inspire us with principles of virtue; to reform the WHOLE LIFE;—to give us puri­ty of heart;—to reconcile us to God, and prepare us for the enjoyments of his presence.

And, if thus, we also perceive how vain it must be to hope for salvation, though possessed of the highest degrees of FAITH in Christ, while we are destitute of MORAL GOOD­NESS;—justice; mercy, and humility; sincerity, integrity, chastity, and those other virtues, which are required of us!

How grateful should we be to GOD, that HE HATH "SHEWED US what is GOOD;"—that he hath made a dis­covery of his will to us; that we are not left to fruitless ef­forts to discover our duty, by the dim light of nature, but that we are blest with the perfect effulgence of divine reve­lation!

While this consideration should excite in us gratitude to the Almighty, it teaches us to reject the pretended revelations from above, communicated by enthusiasts,^* or impostors!

A moment's reflection must convince us of the IMPORT­ANCE of duly submitting to that dispensation of grace which [Page 14] God hath favored us with; or of properly honoring the re­quisition of the text!

As it is declared, that "blessed are those who hear the word of God and keep it;"^(t) and that the "Lord Jesus will be revealed from Heaven, with his mighty angels, in flaming fire, to take vengeance on those who know not God, and obey not the gospel of Christ;"^(u)—shall we not, there­fore, from the present moment, if we have any concern for the honor of God; the interests of virtue; our own honor, and present and future felicity, be most sedulous to regard our duty;—to "do justly; to love mercy, and to walk humbly with our God?"

That such may be our wisdom; such our virtue and hap­piness, will God Almighty of his infinite mercy, be pleased to grant; for the sake of the merits of Christ; to whom with the Father and Holy Ghost, be ascribed all honor and glory, adoration and praise, now and for ever!

WITHOUT attending to that important relation which these words have with the context, we will consider in what sense Saint Paul was "alive without the law."

NEXT, shew, what we are to understand by the "coming of the commandment" to him.

And, lastly, the effects of this to our apostle;—"Sin revived, and he died."

FIRST, we are to notice in what sense Saint Paul "was alive without the law once."

There were three kinds of laws which the Almighty deli­vered to the people of Israel.—The ceremonial law, which prescribed the rituals of their religion;—the judicial law, by which justice was administered among them,—and that law which is stiled moral, which enjoined the whole of their duty to God, their neighbors and themselves.—And it was this last mentioned law that our apostle had in view, when he said, that he was "alive without the law."

Very frequent, in the sacred writings, we perceive that a state of SIN or IMPIETY, is compared to a state of DEATH. And also, that a return to VIRTUE, o [...] RIGH­TEOUSNESS, is compared to LIFE.

[Page 16]In this sense we are to understand our Lord, when, in the parable of the prodigal son, it is said; "this my son was dead, and is alive again; he was lost, and is found."^(a)

The same ideas are conveyed by our Saviour in these words. "I am the resurrection and the life. He that be­lieveth on me, though he were dead,—yet shall he live. And whosoever liveth, and believeth in me, shall never die;"^(b) or not eternally perish.

In such language, Saint Paul often expressed himself. In his epistle to the Romans, he says; "Likewise reckon ye also yourselves to be dead, indeed, unto sin, but alive unto God, through Jesus Christ our Lord."^(c)

"Neither yield ye your members as instruments of un­righteousness unto sin; but yield yourselves unto God, as those who are alive from the dead."^(d)

"And you," said he to the Ephesians, "hath God quick­ened, who were dead in trespasses and sins."^(e)

In this same mode of speech, in the Revelations of Saint John, was the church in Sardis reproved for their declensi­on in goodness; or defect in righteousness.

"These things saith he that hath the seven spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead."^(f)

When Saint Paul, therefore, agreeable to this manner of expression, "was alive without the law,"—we must con­clude that he thought most favourably of his spiritual condi­tion; that he assured himself he was in a state of grace, and an heir of salvation.

At that period, he says he was "alive without the law;" —not without a knowledge of the LETTER of it; but of it's SPIRIT; of it's DEMANDS; the extension and purity of it's precepts:—Or, he then flattered himself he duly honored the law, and was entitled to justification before God, through an observance of it's commands.

He was then "alive;" free from the terrors of guilt; free from all doubts and fears respecting his title to immortal happiness.

[Page 17]At that moment we behold him as a PHARISEE of the first character; priding himself in his OWN RIGHTEOUSNESS; —his strict observance of the Sabbath; his frequent fastings and deeds of mortification;—his payment of tythes of all things tythable which he possessed;—his zeal for the pro­pagation of the jewish religion;—his extraordinary acts of devotion, and almsgiving to the distressed.

He then could solace himself with the reflection, that he was not chargeable with any gross vice; and "thank God that he was not as other men were; extortioners, unjust, adulterers;"^(g) but that, in his own esteem, and in his own words, "as touching the righteousness of the law, he was blameless.^(h)

While in this situation, he was raising the superstructure of his hopes of salvation upon the unstable foundation of the merit of his GOOD WORKS.

Being entirely ignorant of the necessity of the RIGHTE­OUSNESS of CHRIST, to be appropriated to him by FAITH, he was endeavoring to establish his OWN RIGHTEOUSNESS; not attending to this great truth of the gospel, that "CHRIST is the end of the law, for RIGHTEOUSNESS to every one who believeth in him."⁽ⁱ⁾

Thus was Saint Paul in the "wide and broad way, that leadeth to destruction," while he flattered himself he was in the "strait and narrow path which conducts to salvation!"

Elevated he was to the pinnacle of danger, while he ap­prehended he was resting on the rock of ages!—Most dan­gerous, indeed, was his situation; though, to him, pleasing was the delusion!

Had he been arrested by the hand of death, while thus trusting to his own goodness, for acceptance with God,— how wretched would have been his state!

But it pleased the Almighty to behold him in compassion; to awaken him to a sense of his danger. And this was ef­fected, by the "coming of the commandment" to his mind, through the efficacy of the spirit of grace. "When the commandment came, sin revived, and I died."

[Page 18]In strictness of speech, it may be said the "command­ment came" to men, when it was delivered by the Almighty to Moses, on Mount Sinai. But it could not, in this man­ner, come to our apostle; as the law was given more than fifteen hundred years before he existed.

In one sense, it may be said, "the commandment came" to him, when he was taught it in his youth. But we can­not suppose the commandment thus came to Saint Paul, a­greeable to his meaning in the text. As he was educated a Pharisee, he, in the early part of his life, became acquainted with the letter of the law;—but several years elapsed, after he thus attained a knowledge of the commandment, before he uttered the words before us.

We, therefore, conclude, that when "the commandment came" to him, he beheld it, in ALL its FORCE, EXTENT, and SPIRITUALITY;—he was then convinced, that it was designed, not only to regulate his external demeanor, but to reform, govern, and purify his HEART. He then became sensible of that important truth, inculcated by our Saviour, in his exposition of the law, that "out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies."^(k)

Our apostle then beheld the imperfection that attended even his most righteous acts, and how far he was from the heavenly kingdom. He then, indeed, had a just view of himself in the glass of the law; he had an eye to see that it is "holy, just and good;"^(l) to discern, that it "requires truth in the inward parts,"^(m) and he had an ear to hear it's denunciation of divine wrath against the person who shall violate even the least of its precepts.⁽ⁿ⁾

When the commandment thus came to Saint Paul, the scene was changed; he was no longer a proud PHARISEE; but became an humble PENITENT;—his understanding was enlightened; the veil of ignorance and delusion was with­drawn from his eyes; his conscience was alarmed; he felt [Page 19] the pressure of sin, the terrors of guilt.—In him "sin revi­ved;" —not to be indulged; to reign; to live; but to die; —he endured it's anguish, and beheld it's ingratitude, base­ness and demerits.

Until that period, the viper of iniquity, if we may be in­dulged the similitude, lay in his breast, as in [...] state of DEATH;—but then it became animated; it pie [...]ced him to the heart with its sting; which not only occasioned pain, but was productive of the pangs of death.

"Sin revived, and he died."— All his hopes of salvation, by virtue of his own righteousness, were then no more;— he then perceived that he was obnoxious to the curse of the divine law;—justly exposed to eternal condemnation;— his heart was then truly contrite, and the language of his soul was, "what he should do to be saved?"^(o)—He could then supplicate Heaven in the language of penitence; "God be merciful to me a sinner!"^(p)

Then those deeds of righteousness which he regarded as "gain to him, he counted," as he says, "loss, for CHRIST." ^(q)—Then "he resolved to be found in Christ, not having on his own righteousness which was of the law, but that which was through faith in the divine Saviour."^(r)—And then it was, that "the commandment which was ordained unto LIFE, (to those who should perfectly obey it) he "found," as he himself expresses it, "to be unto DEATH."^(s)

Happy was it for Saint Paul, that he thus died, that he might live forever!—From that moment, he felt in himself the pulse of a spiritual life;—he was delivered from the burthen of sin;—he enjoyed the smiles of Heaven;—he be­came most studious to please God;—he had a just detestati­on of vice;—his soul was enamoured with the love of vir­tue;— his affections were supremely fixed on the Almighty, —he served him with chearfulness, and from principle;— the great object of his pursuit was, the promotion of the glory of God, and the salvation of men;—his pleasures were holy, and his hopes of redemption, scriptural.

[Page 20]Then it was, indeed, that he "passed from death unto life;"^(t)—that he was "turned from darkness unto LIGHT; from the power of Satan unto God:"^(u)—And then too it was, to speak in his own language, that he "received the Spirit of adoption, whereby he could cry, Abba, Father;"^(v) that "the Spirit itself bore witness with his spirit, that he was a child of God; an heir of God, and a joint heir with Christ of immortal happiness!"^(w)

How great, how blessed are the effects of Christianity!— We perceive it is designed to humble our PRIDE; to divest us of all dependance on OUR OWN RIGHTEOUSNESS for salvation, that we may rely only on the MERITS of CHRIST for eternal happiness;—that it is intended to illume the un­derstanding; to give us contritions of heart; to reconcile us to the Almighty;—to renovate our souls; to restore us to holiness; the love, service, favour, and enjoyment of God!

How great was the CHANGE Saint Paul experienced, when he embraced the gospel!—And SUCH a CHANGE must WE experience, if by US it hath not been experienced, or we cannot enter into the kingdom of Heaven!

As Saint Paul was "alive without the law," it is feared, there are many, at present, in a similar situation. But un­less they shall suffer the "Commandment to come" to them; to penetrate their hearts;—to awaken in them a sense of guilt;—to cause sin in their minds to revive, and, in conse­quence thereof, themselves in this manner, to expire in death; to relinquish their delusive hopes of salvation, they must perish for ever!

For "the wages of sin is death;"^(x)—the impenitent will be deprived of salvation;—there is "no other name;" no other righteousness, "by which we can be saved, but that of CHRIST;"^(y)—and except we are regenerate, or "born of the SPIRIT," we are assured, "we cannot see the king­dom of God!"^(z)

[Page 21]From the religious experience of SAINT PAUL, that we have noticed; or the progress of grace in his heart, which he hath left upon record, and no doubt for our spiritual ad­vantage, we may make the following practical observations.

FIRST: As Saint Paul, even while he was a zealous pro­fessor of religion, and a rigid observer of its external duties, was indulging fallacious hopes of redemption,—we may no­tice the propensity mankind have to entertain unjust con­ceptions of their title to salvation; or the probability there is of their being deceived, with respect to their religious state.

Our apostle was far from being singular, in this instance. —The Jews in general vainly expected to attain salvation by their imperfect observance of the precepts of the law; and this occasioned them to reject the RIGHTEOUSNESS of CHRIST.

"But Israel," saith Saint Paul, "which followed after the law of righteousness, hath not attained to the law of righte­ousness," (or to the righteousness that God accepteth.) Wherefore? Because, they sought it, not by faith; but, as it were, by the works of the law; for they stumbled at that stumbling stone."^(a)

The law demands a perfect obedience of each of its injunc­tions; and as all men are sinful, "by the deeds of the law, therefore, we are assured, no flesh shall be justified before God;"^(b) or obtain salvation.

It was the unhappiness of too many of the people of Israel, previous to the promulgation of the gospel, that, in like manner, they were deceiving themselves; saying in their hearts, in the words of the prophet Jeremiah, "Peace, peace, when there was no peace!"^(c)

And is there not too much reason to apprehend, that great numbers, even of the professors of Christianity, cherish the same spirit of delusion; that some flatter themselves they are the heirs of salvation, by reason they have felt, perhaps, some compunction for sin; have experienced a partial re­formation of their lives; are just in their dealings, and are [Page 22] observant of the devotional parts of religion?—That others, willing to magnify the grace of God, promise themselves immortal happiness, by virtue of their faith only in Christ, while they are almost wholly regardless of his commands?

It cannot reasonably be doubted, but that, in a variety of ways, many persons countenance erroneous hopes of salva­tion; and, painful is the reflection, it is not improbable, but that great numbers, even leave the world in this state of deception!

Our Lord assures us, that in the day of judgment, many, in vain, will claim a title to salvation. They will say to him, "Lord! Lord! have we not prophesied in thy name; in thy name cast out devils, and in thy name done many wonderful works?" But he will then say unto them; "I never knew you; depart from me, ye that work iniqui­ty!"^(d)

Will it not, therefore, be wisdom in us to regard the a­postolic council, to "examine ourselves whether we are in the faith?"^(e)

"Try me, O God!" said the Psalmist, "and seek the ground of my heart! prove me, and examine my thoughts! Look well if there be any wickedness in me!"^(f)

How worthy is such conduct of our imitation!—And most true it is, that if we indulge ourselves in "any wickedness," we are not entitled to salvation. "For he," saith St. John, "who is born of God, sinneth not; but he keepeth himself and the wicked one toucheth him not!"^(g)

SECONDLY: As "by the law, we are informed, is the knowledge of sin;"^(h) as "the law, it is said, is a SCHOOL MASTER to bring us to Christ,"⁽ⁱ⁾—how grateful should we be to God, for dispensing to us the law?

And that it may be instrumental in giving us a proper sense of sin, we perceive the propriety of preaching the LAW, in ALL IT'S EXTENT, PURITY and TERROR.

Thus was it preached by the prophets, by our Lord and [Page 23] his apostles. And never will mankind be properly disposed to listen to the invitation of MERCY, offered in the GOSPEL, until they shall suffer themselves to pay due attention to the voice of the LAW.

Until Saint Paul did thus, he was "a live;" disesteemed the righteousness of Christ; but "when the commandment came," he was sensible of his unhappiness, and duly prized the salvation of the gospel. We discern, therefore, the im­portance of cherishing convictions for sin, that we may be in­clined to repair to Christ, by faith, for redemption.

THIRDLY: As the law is thus subservient to our salva­tion, it should, on this account, be highly reverenced by us.

And we should also greatly esteem it, for its moral excel­lence. Though we are "saved by grace, through faith,"^(k) our Saviour most forcibly enjoins on us a sincere and uni­versal observance of the precepts of the law. Without which, indeed, or "without holiness," it is declared, we cannot enjoy salvation.^(l)

What a reverential and affectionate regard had DAVID, for the LAW of GOD?

"O how I love," said he, "thy law! It is my meditation all the day! How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth."^(m) "I love thy com­mandments above gold! Yea, above fine gold!"⁽ⁿ⁾

How did Saint Paul inculcate the commands of the law, and regard them in his life?

"Shall we continue in sin," said he, "that grace may abound? God forbid! How shall we, who are dead to sin, live any longer therein?"^(o)

And, it is affirmed by him, that "those who are Christ's, have crucified the flesh, with the affections and lusts."^(p)

LASTLY: Most happy was it for our apostle, that he did not suppress his convictions for sin, but suffered "the com­mandment" to have access to his HEART; as these convic­tions terminated in his salvation!

[Page 24]If WE regard OUR Redemption, let such be OUR CON­DUCT!

Let us not be wedded to iniquity!

Let us break off our sins by righteousness!

Let us not indulge delusive hopes of salvation!

Now to God the Father, Son and Holy Ghost, be ascribed all honor and glory, henceforth, and for ever!

IT is no inconsiderable recommendation of Christianity, that it's benevolent intention is to advance the present and future happiness of mankind. In this life, it affords the highest satisfaction our nature is capable of; and, at death, opens to our view, the pleasing prospect of a blessed im­mortality.

This future felicity, our holy apostle contemplates; re­flects on with pleasure, and pants after; as we are informed in the beginning of the chapter we have named. "For we know," says he, "that if our earthly house of this taber­nacle were dissolved, we have a building of God; an house not made with hands, eternal in the heavens. For in this we groan earnestly, desiring rather to be cloathed upon with our house which is from heaven."

Saint Paul then ascribes the aspirations which Christians have after immortal happiness, and their capability to par­ticipate of celestial joys, to the influences of the divine SPI­RIT.—"Now he that hath wrought us for the self-same thing is God, who hath given us the earnest of his SPI­RIT."

Our apostle next considers the professors of Christianity, while here, as in a state of pilgrimage, and, in the words be­fore us, mentions what it is that directs their steps; governs, and influences them in this world. "We walk by FAITH: not by sight."

[Page 26]As, in these words, it is declared, that FAITH directs our conduct; and as great virtue is ascribed to faith, in the sa­cred writings, we will beg leave to attend to it's nature, and to regard the truth, that it is "by faith," the sincere profes­sors of the gospel "walk," and "not by sight."

Faith, in general, may be said to be a persuasion of the truth of those things, of which we are informed, but of which we have no ocular nor sensible demonstration.

As such is the nature of faith, it may pertain to the things which are of this world, as well as of the world above; or, it may be said, there is a faith which is earthly, and that which is heavenly, or religious.

The objects of earthly faith, are innumerable: What men of distinguished character; what cities; what kingdoms; what empires have existed, and do now exist, at a distance from us?—How many events have happened? What changes have there been in the natural and political world? How numerous, indeed, are the things, of which we are inform­ed, but which are not within the circle of our observation?

The objects of religious faith, are also many. They include the being of a God, and all his attributes, as revealed to us in the holy scriptures; the plurality of persons in the God­head, the Father, Son, and Holy Ghost; the formation of the universe;—divine providence;—the economy of our redemption, as exhibited in the gospel;—the immortality of our souls;—the resurrection of our bodies;—the dissolution of the world;—a day of judgment;—everlasting rewards or punishments, according to our actions in the present state.

Or, in other words, the objects of this faith, are all the doctrines and precepts; promises and threatnings, and par­ticulars contained in the sacred writings.

In one sense, when we give our assent to the truths of di­vine Revelation, it may be said, we are possessed of faith; but as the scriptures enumerate several kinds of faith, it will be proper to notice them, that we may have a just appre­hension of that faith, which is essential to our salvation.

Does a person believe the gospel? Does he take upon him the Christian profession?

[Page 27]But does he continue in his sins; a slave of vice?—Is his faith uninfluential on his conduct; is it merely speculative?

If thus, it is not the faith specified in the text;—but that which Saint James alludes to, when be says; "Shew me thy faith without thy works, and I will shew thee my faith by my works; Thou believest there is one God; thou dost well; the devils also believe and tremble. But wilt thou know, O vain man, the faith without works is dead?"^(a)—Unavailable; insufficient to thy salvation.

A sect of libertine Christians, (the disciples of Simon Magus, termed Gnosticks) arose in the days of the apostles; they pretended to extraordinary illuminations from Heaven, and taught that nothing more was required of men to obtain salvation, than faith only, in Christ; and thus they encour­aged the most licentious practices.

Saint James confutes their impious doctrine; evinces the necessity of moral goodness, as the fruits of faith, and affirms, that "as the body without the spirit is dead; so faith, without works, is dead also.^(b)

Our Lord, in the parable of the Sower, speaks of a faith that is temporary.

Those who have it, "hear the word with joy; they receive the gospel, even with rapture, and make a splendid professi­on of virtue; but not being established in goodness, "they believe for a while and in time of temptation fall away;"^(c) —they are such as "put the hand to the plough and look back;"^(d) in the words of Saint Paul, they "make ship­wreck of faith and a good conscience;"^(e)—or "cast off their first faith."^(f)

This temporary faith, as well as that which is merely spe­culative, we have too often exemplified among the professors of Christianity. It is a serious truth, indeed, that vast num­bers of those who assume the Christian name, are, in no sort, or, but very little influenced by their faith, to the re­proach of Christianity, and to the great increase of their guilt!

[Page 28]The holy scriptures also mention a faith by which mira­cles were wrought.

The apostles performed miracles, but, as they acknow­ledged, not by their own power, but by virtue of their faith in Christ.

Saint Peter gave healing to an object of distress, a cripple from his infancy, "who was daily laid at the beautiful gate of the temple," to excite charity from the benevolent. When the multitude saw the man "walking, leaping and praising God, they were filled with wonder and amazement." And unto them, said the apostle, "Why marvel ye at this? Or why look ye so earnestly on us, as though, by our own pow­er, or holiness, we had made this man to walk? The God of our Fathers hath glorified his Son Jesus, whom ye deli­vered up. And his name, through faith in his name, hath made this man strong, whom ye see and know."^(g)

Such faith some men may have had, who did not obtain salvation; for our Lord assures us, that many who shall have "prophesied in his name; and in his name shall have cast out Devils, and done many wonderful works," shall, at last, be rejected by him, because they were "workers of iniqui­ty."^(h) "And," saith Saint Paul, "though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith; so that I could remove mountains, and have not charity, I am nothing."⁽ⁱ⁾

The sacred writings likewise mention those who had faith to rely on the power of Christ to work miracles.

"Speak the word only," said the Centurion to Christ, "and my servant shall be healed." "As thou hast believ­ed," it was answered by our Saviour, "so be it done unto thee."^(k)

"A woman of Canaan," we are informed, solicited Christ in behalf of her daughter, who was "grievously vexed with a Devil." "O woman," said our Lord to her, "great is thy faith! Be it unto thee even as thou wilt."^(l)

But we have not evidence sufficient to induce us to be­lieve, [Page 29] that all those who had this faith in Christ, received him as the Saviour of the world, or submitted to his dispen­sation of grace. For, it is probable, that some who thus believed in Christ, regarded him as a Prophet only. "Ma­ny of the people," saith Saint John, "believed on him, and said; When Christ cometh will he do more miracles than these which this man hath done?^(m) And of the ten Lep­ers who believed that our Lord was able to heal them, but "one returned to give glory to God."⁽ⁿ⁾

The faith that entitles us to salvation, is preceded by re­pentance. "Repent ye," said our Saviour, "and believe the gospel,"^(o) And Saint Paul, "testified both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ."^(p) By this faith, men are reconciled to God; delivered from the punishment due to their sins, and▪ through the operations of the divine Spirit, restored to holiness, to a meetness for the kingdom of Heaven.

It is the declaration of the divine word, that our salvation is "of grace through faith."^(q)

"The just," saith the prophet Habakkuk, "shall live by faith."^(r)

"Abraham's faith," we are assured, "was imputed to him for righteousness."^(s)

"He that believeth and is baptized," saith our Lord, "shall be saved."^(t)

"By him," says Saint Paul, (that is by Christ) "all that believe are justified from all things from which they could not be justified by the law of Moses."^(u)

The sacrifice of the death of Christ, was the great atone­ment for human guilt;—"he gave himself a ransom for all;"^(v) he "tasted death for every man;"^(w)—and, there­fore it is, that the apostle, last mentioned, affirms, that "we are justified freely by the grace of God, through the redemp­tion [Page 30] that is in Jesus Christ; whom God hath set forth to be a propitiation, through faith in his blood; to declare his righteousness for the remission of sins that are past, through the forbearance of God; that he might be just, and the jus­tifier of him who believeth in Jesus."^(x)

And "being justified," says the same apostle, "by faith, we have peace with God, through our Lord Jesus Christ."^(y)

It is manifest, however, that the faith, by which we ob­tain reconciliation with God, and a title to Heaven, is in us an active principle;—the parent of virtue.

It is declared, that it "worketh by love;"^(z)—that it "purifieth the heart,"^(a)—and that by it we "walk;"— make progress in holiness.

It may be justly said, indeed, of this faith, that it not only gains us admittance into the heavenly world, and is produc­tive of righteousness; but that it is to us the source of con­solation; and that we experience it's happy effects in various circumstances and conditions of life;—"for we walk;" are influenced, "by faith, not by sight."

Does the world exhibit it's allurements to rob us of virtue?

What but faith occasions us to rise superior to it's temp­tations; to behold, with holy indifference, the glare of rich­es; the tinsel of vanity, and causes us duly to govern our passions?

The effect of faith was very visible in the conduct of MO­SES, when in Egypt. By virtue of his faith, he rejected all the pomp and power; all the wealth and pleasures, even of a kingdom, and chose a state of humiliation and affliction, that he might enjoy immortal happiness.

"By faith," saith Saint Paul, "Moses, when he came to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God; than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of [Page 31] Egypt; for he had respect to the recompence of re­ward."^(b)

Most just, indeed, is the assertion of Saint John, that "This is the victory that overcometh the world, even our faith."^(c)

Do we love GOD supremely? Do we render him the oblation of our hearts?

But should we do thus, unless, through faith, we realized to our Minds, the excellence of his nature; his wisdom and purity; his justice and mercy; his goodness and truth, and other perfections?

Impossible is it to love an object, that doth not appear to us amiable or lovely. As the divine Being is possessed of every possible excellence, and as we naturally love beauty and perfection, we are almost unavoidably inclined to love God, when, by faith, with [...]sposition of virtue, we behold his perfections.

What is it, but faith, tha [...] renders the divine SAVIOUR of the world an object to us so attractive?—Faith beholds CHRIST astonishing the whole heavenly world with his LOVE; laboring; toiling; bleeding; dying, that we may live for ever!

The tragic scene of his death, sensibly affects us; excites sensations of gratitude in our breasts; "constrains" us to adore, love and serve him!^(d)

And what obedience is so perfect; so acceptable to God, as that which originates from gratitude and love?

Are we assailed by the Prince of darkness?—Does he cast his fiery darts around us for our destruction?—And are we not exhorted to "take the shield of faith, that we may be enabled to repel these assaults, and be preserved from his power?^(e)

Have any of the professors of the gospel suffered persecu­tion? Rather than temporize, or relinquish their faith, have [Page 32] they, with chearfulness, sustained the loss of all their worldly goods; endured bonds and imprisonment, and even death itself, in' it's most terrific form?

What was it, but faith, that inspired them with patience and resignation; equanimity and chearfulness; fidelity and fortitude, under these tryals so painful to human nature?

It was through faith, Saint Paul informs us, that some of the worthies of old, "took joyfully the spoiling of their goods; that others, were tortured, not accepting deliverance, that they might obtain a better resurrection; that others had trial of cruel mockings, and scourgings; bonds and im­prisonment; that they were stoned; sawn asunder; tempt­ed, and slain with the sword."^(f)

Do we endure afflictions without repining; with a dispo­sition of patience and meekness?

Is it not faith in the goodness of God; that "he afflicts not willingly;"^(g) that he will cause the tears of sorrow, of the righteous, to be changed into waters of joy; all their distress to terminate for their advantage,^(h) that occasions them to be perfectly submissive to all the dispensations of providence towards them?

"I had fainted," said the Psalmist, when overwhelmed with sorrow "unless I had believed to see the goodness of the Lord; in the land of the living!"⁽ⁱ⁾

Do some men relinquish their worldly expectations of emolument? Do they content themselves with a very scanty pittance for their support, through life, and even to be distressed by poverty; to endure toil and reproach, and to sacrifice the pleasures arising from the society of their connections and friends, that they may publish the glad-tid­ings of salvation to mankind; invite them to accept of the overtures of mercy declared in the gospel?—What is it but faith that influences this their conduct, so opposed to human policy; to worldly wisdom?

What was it but faith, in it's full operation on the apos­tles, [Page 33] that caused them to disseminate the truths of Christia­nity, in distant regions, through incredible fatigue, and suf­ferings; and at the expence of every thing estimable in life, and even of life itself?

What is it but faith in the merits of the compassionate Sa­viour, that gives consolation to the breast of guilt, and occa­sions us to "rejoice evermore,"^(k) as well as "in every thing to give thanks?"^(l)

Is it any thing but faith that causes us to revere, to delight in, the divine precepts; to trust in the divine promises, and to fear the divine threatnings?

Is it not faith that gives efficacy to our prayers, and ena­bles us to render the Almighty an acceptable service?^(m)

Was it not faith that gave virtue to the sacrifice of Abel; while that of Cain was rejected?⁽ⁿ⁾

What enables us to persevere in righteousness, but faith? "The life that I now live in the flesh," said Saint Paul, "I live by faith in the Son of God."^(o)

Was it not through faith, that this holy apostle triumphed over every impediment in the path of his duty; "fought the good fight," and received "a crown of life?"^(p)

And what but faith can console us in the hour of our dis­solution; disarm death of it's terrors; occasion us to meet it, not only without fear, but with serenity, and even with joy?

As FAITH thus affects and governs us;—is the spring of virtue; sustains us in afflictions; inspires us with ardor to promote the glory of God and the salvation of mankind; causes us to render our hearts an acceptable offering to the Almighty; gives efficacy to our devotions; enables us to [Page 34] retain our integrity; to rejoice in tribulations; supports no in death, and, at all times, and in all places, influences our thoughts, words and actions, and occasions us to be solicitous to approve ourselves to Heaven; we therefore perceive the propriety of the apostolic assertion, that the sincere Christ­ian "walks by FAITH, and not by SIGHT."

He is not governed by worldly maxims; he is not influ­enced by worldly objects, fashions, vanities and pleasures. "He is crucified to the world, and the world to him;"^(q) "he looks," says an apostle, "not at the things which are seen, but at the things which are not seen;"—knowing, that "the things which are seen, are temporal; but that the things which are not seen, are eternal."^(r) Though while here, DUTY occasions him to pay attention to earthly objects, on these he fixes not his affections; "if riches increase, he sets not his heart upon them;"^(s) his enjoyments are spi­ritual; his hopes and expectations are most exalted; and as "he hath here no continuing city, he therefore, seeks a better country, even an heavenly one."^(t)

Thus we have paid some attention to the nature of faith, and shewn that by it the worthy professors of Christianity "walk, and not by sight."

From what hath been said, we behold the importance of evangelical FAITH; that devoid of IT, we must be devoid of the religion of the gospel; destitute of it's holiness; it's promises; it's consolations, and pleasures.

How becoming, therefore, is it for us to adopt the language of the apostles; "Lord, increase our faith!"^(u)

How proper to pay a due attention to the devotional parts of religion; the reception of the Lord's supper; public and private prayer, by which ou [...] hearts are molified, and our faith is invigorated, established, and rendered influential on our conduct?

From what hath been delivered, we also perceive the pu­rity of our religion, that if we indulge our evil propensities, [Page 35] or "walk by sight," we have no claim to that faith which our Saviour demands as necessary to our salvation.

A life of impiety, is a life of virtual infidelity; a denial in our deeds, of what we profess with our lips. Such conduct is not only most reproachful, but renders us obnoxious to the severity of the divine displeasure!

Will it not, therefore, be wisdom in those who are regard­less of virtue, through divine aid, so to realize to their minds the various objects of faith, and the importance of religion, that, in future, their conduct may be worthy of their Chris­tian character; that they may escape that awful doom, which will be pronounced against those who believe not the gospel of Christ?

Happy are those who are duly influenced by [...]ith! By persevering in the way of righteousness, how felicitous will be the reward of their toil!

Soon will not faith be exchanged for vision!—Soon will they not behold, not "as through a glass darkly; but face to face!"^(v)

And what beauteous objects;—what dazzling glories; what scenes of bliss, will open to their view for their ever­lasting possession and enjoyment?

That WE may be the blest number of those who shall par­ticipate of the effects, the unspeakable rewards of FAITH, will God Almighty of his infinite mercy be pleased to grant; for the sake of the merits of the divine, compassionate Jesus; to whom with the Father and the Holy Ghost, be ascribed all honor and glory, adoration and praise, now, henceforth, and for ever!

AS the sacred rite of CONFIRMATION, hath this day been admistered to many of this congregation,^* it will not be improper to pay some attention to this institution.

Anciently, it was stiled, the perfection; the unction; ob­ [...]ignation; the imposition of hands; the sign, or seal, of the Lord;—but, in modern ages, it hath generally obtained the name of confirmation;^† which epithet happily expresses the intention of the ordinance, which is to confirm and esta­blish us in the Christian faith; and, by the goodness of God, [Page 38] in answer to our prayers, to obtain grace and ability, proper­ly to regard our Christian obligations.

This rite was administered only by those of the Episcopal character; except in extraordinary cases, when a Presbyter, by a Bishop's authority, was empowered to confirm,^* and it immediately succeeded the sacrament of baptism, if a Bishop was present when it was administered. If he was absent, as he generally was, when baptism was received by those in churches at a distance from the mother church; or by such as were baptized in haste, on beds of sickness, confirmation was deferred until the bishop could have a convenient op­portunity to visit them.

This information we receive from St. Jerome,^† who says; "That it was customary in the church, for bishops to go and invocate the Holy Spirit, by imposition of hands, on such as were baptized by presbyters and deacons, in villages and places remote from the mother church."^‡

As it often happened that such persons died before the bishop could attend them for this purpose, to prevent this inconvenience, as far as possible, the canons, in some places, required that bishops should visit their diocesis annually; and if they were so extensive that this could not be effected, their diocesis were to be reduced into smaller districts.^§

It is required, by our church, that those to be confirmed, shall have arrived to years of discretion, and attained a know­ledge [Page 39] of the essential doctrines of Christianity; understand the nature of this institution, and receive it with freedom and deliberation.

Our catechism is stiled "An instruction to be learned of every person, before he be brought to be confirmed by the bishop;"—which is appointed to be done, "so soon as he can say the Creed, the Lord's prayer, and the ten command­ments, in the vulgar tongue, and be farther instructed in the church catechism, set forth for that purpose."

The preface to our office of confirmation, very clearly expresses the knowledge that is demanded of those who shall be confirmed, and declares also, the nature and end of confir­mation. After reading of which, the following very serious and important question is addressed to those who wish to be confirmed.

"Do ye here, in the presence of God, and of this con­gregation, renew the solemn promise and vow that was made in your name at your baptism; ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe, and do all those things which your God-fathers and God-mothers then undertook for you?"^*

[Page 40]To which, each person solemnly and audibly answers in the affirmative.

[Page 41]As in this ordinance we so fully recognize our baptismal obligations, and so solemnly dedicate ourselves to the service of God, we, therefore, perceive that confirmation obviates several of the objections made to infant baptism, and greatly enervates the plea of necessity, of those who deny it's validi­ty, for rebaptizing such as were baptized in their infancy.

It is worthy of observation, that, in the Jewish church, a practice prevailed, which, to the Jews, was something simi­lar to confirmation, with us.

An author of eminence mentions, "That, in the Jewish church, when a child attained the age of thirteen years, the father, having taught him the principles of his religion, pre­sented him, in a sacred assembly, to undertake, in his own person, to become a son of the precept;—that is, one who takes upon himself, from that period, obedience to the law of God, and to answer for his sins; and that, thereafter, prayer was made for his improvement in grace."^*

It must be acknowledged that this ceremony, with great propriety, followed the rite of circumcision; which was a fi­gure of baptism; as was the paschal-supper, a symbol of the eucharist.

The imposition of hands and prayer, by the bishop, always attended confirmation; and it was customary to anoint those who were confirmed with oil, to denote that heavenly unction that was received by them from above;^† but this practice hath been discontinued by the church, since the mi­raculous gifts of the Holy Ghost have ceased to be conferred in confirmation.

The sanctifying and more ordinary influences, however, of the divine Spirit, may reasonably be expected to be com­municated, when this rite is duly administered. Our Savi­our has been graciously pleased to promise, that the Holy Ghost shall be given to those who ask it:^‡ And at what time can we so rationally hope to receive this blessing, as in confirmation, when, agreeable to the will of God, and, [Page 42] with hearts of purity, we solemnly and publickly dedicate ourselves to him, and when, to our own prayers for his bles­sing, we have the prayers of the bishop of the church, and of the whole congregation?

The imposition of hands was a ceremony used in all sorts of benedictions;—but more especially in ordination, the re­conciliation of penitents, and in confirmation.

Saint Augustin ^* derives the imposition of hands, for con­veying the holy Spirit, from the practice of the apostles;^† though there were very different effects from this ordinance, when administered by them, from what there were in the age in which he lived.

It is observed, by a celebrated author, "That though men have not in confirmation, the gift of tongues conferred on them, as in the days of the apostles, they may, notwithstand­ing, have other gifts, sufficient to testify the presence of the divine Spirit; and also, to entitle the act of the imposition of hands to the dignity of an apostolic institution."^‡

As baptism, in the primitive church, preceded confirma­tion; so this rite was administered, previous to the reception of the Lord's supper; and this practice is enjoined by our church.

It was the general custom of the church, in the first ages of christianity, for those who were confirmed, immediately to partake of the EUCHARIST. If, however, there were any who had received confirmation, but did not communicate, they were, on that account, exposed to the censures of the church, which were severe.

No reasonable objection can be made against that person's approaching the table of the Lord who has worthily received confirmation;—on the contrary, it is, unquestionably, most proper; and it may be of great utility for those who have been confirmed, to partake of the Lord's supper;—that the grace they have received in confirmation, may thereby be augmented; that they may be confirmed in goodness, and, in [Page 43] due time, "arrive to perfect men;—to the fulness of stature in Christ Jesus."^*

It is said by a judicious author; "That the grace which we obtain by the reception of the Eucharist, doth not begin, but continue life. No man, therefore, receiveth this sacra­ment before baptism; because no dead thing is capable of nourishment."

"Salvation," he adds, "is proposed to all men as their end; and those who, by baptism, have laid the foundation, and attained the first beginnings of a new life, have, in the Lord's supper, nourishment and food provided, for the pre­servation and perfection of that life."^‡

The usefulness of confirmation, when properly received, cannot justly be questioned. It, probably, will not only confirm us in our religious principles; cause us to "hold fast," what, upon mature reflection, and due examination, we justly esteem to "be good," ^† but convey to us the grace of God; awaken in us serious reflections; excite in us resolutions of virtue; occasion us duly to revere the divine precepts; to be circumspect in our actions; introduce us to the table of the Lord, and, indeed, greatly contribute to the advance­ment of our salvation.

"Confirmation," says a pious author, "would highly promote the truth and power of godliness and religion. It would bring good instructions to an happy effect, and cause every one who should receive it, and sin thereafter, to blush and hang down his guilty head, when he should call to mind that good confession which he, in this ordinance, had openly made, before so many witnesses. With what face could he devo [...]e himself to atheism and impiety, who, before God, and his holy angels; the bishop, and an assembly of christians, had personally acknowledged his belief of the christian faith, and solemnly promised obedience to all God's commandments; to renounce the devil and all his works? Justice and honesty must, from thenceforth, continually ad­monish such a person, not to violate this sacred engage­ment; [Page 44] but to beware of the enormous sin of sacrilegious perjury. He must reflect, that many will appear as witnes­ses against him, if he shall transgress; that if he is regardless of his duty, he will, at last, bear testimony against himself, be condemned out of his own mouth; and that, if he shall continue to live in a course, contrary to his holy profession, he can expect no other than that awful sentence, mentioned in the gospel, which Christ will pronounce against hypocrites, and all impenitent sinners, in the day of judgment,"^*

"Confirmation," saith an excellent prelate of the church of England, "is the consummation and perfection; the cor­roboration and strength of baptism, and baptismal grace. In baptism, we undertake to do our duty; in confirmation, we receive further aid to perform it. In baptism, others pro­mise for us; in confirmation, we engage for ourselves; we release our sponsers from their obligations made, at the font, in our behalf, and take them on ourselves; and we receive the advantage of the prayers of the bishop, and all the church, offered up in our favour. In baptism, we give up our names to Christ, in confirmation, we put our seal to our profession, and God affixes his seal to his promise."^‖

It was, therefore, with great reason that a learned and pious author, thus expressed himself on this subject. "There is no cause." said he, "wherefore we would doubt that we shall not receive benefit from confirmation; but certainly cause to complain of the neglect of this christian institu­tion."^†

Though the ancient fathers of the church, did not esteem confirmation essentially necessary to salvation, to those who had been baptised; they, however, entertained so high an idea of the utility of this rite, that if by any persons it was treated with neglect or contempt, such, we are informed, were ordinarily denied ecclesiastical promotion and holy orders.^‡

[Page 45]This institution is, by all ancient writers, regarded to be co-eval with the apostles, and derived from their example and practice; and there are several passages of sacred writ which are adduced in it's favor; particularly, the eighth chapter of the acts of the apostles; wherein mention is made of the laying on of hands, of two of them, upon those whom Philip, of the order of deacons, had baptized; the words are these.

"But when they (the Samaritans) believed Philip, preach­ing the things concerning the kingdom of God, and the name of the Lord Jesus Christ, they were baptized both men and women. Now when the apostles, which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John; who, when they were come down, prayed for them that they might receive the Holy Ghost. (For as yet He was fallen upon none of them: Only they were baptized in the name of the Lord Jesus.) Then they laid their hands on them, and they received the Holy Ghost."

SAINT CYPRIAN, on this text, thus expressed himself.^* "The faithful, in Samaria," said he, "had already been baptized; that which was wanting, Peter and John supplied, by prayer and imposition of hands, to the end the Holy Ghost might be poured upon them. Which also is done among ourselves, when those who have been baptized, are brought to the prelates of the church, to obtain by their prayer and imposition of hands, the Holy Ghost."^†

SAINT JEROME was of opinion that this act of the apostles, at Samaria, fully authorized the practice of the church in administering confirmation to those who had been baptized.^‡

[Page 46]SAINT AUGUSTIN also, was of the same sentiment.^* And because some might object, that this apostolical prac­tice was designed to obtain a very different end from tha [...] which is expected from the imposition of the bishop's hands at present, the ordinary gifts only, of the divine spirit,—he replies to this objection, and observes, that notwithstanding any such difference in the effects of confirmation, it may truly be said to have descended from the apostles.

"For," says he, "by the Holy Ghost which is given in the catholick church by the imposition of hands, our fore­fathers would have us understand that which Saint Paul alludes to when he says, 'The love of God is shed abroad in our hearts by the Holy Ghost which is given us.'^† This is that charity which those have not who are cut off from the communion of the church; and though such 'should speak with the tongues of men and angels; and understand all mysteries; and all knowledge, it would profit them no­thing;' for those have not the LOVE of GOD, who love not the UNITY of the CHURCH."

"The Holy Spirit," he adds "that is now given by the imposition of hands, does not appear by any sensible and mi­raculous effects attending it, as was the case in the infant state of the church, and necessary to it's extension and support. Who now expects that those who receive the imposition of hands, should immediately speak with new tongues? The love of God, however, is supposed to be diffused into their hearts, invisibly and latently; so that they may truly say, 'That the love of God is shed abroad in their hearts by the Holy Ghost that is given them.'^‡

On this subject he further says. "Hereby we know that God abides in us, by the spirit which he hath given us.^‖ If thou art sensible that thou hast in thy heart the love of God, thou hast this knowledge from the divine spirit. In the first age of the church the Holy Ghost fell on those who believed, and they spake tongues they had never learned, as the spirit [Page 47] gave them utterance. These were signs proper for that peri­od; it was then necessary the Holy Ghost should enable men to speak all languages; because the gospel was to be propagated through the world in every tongue; which hav­ing been effected, through the miraculous gifts of the Holy Ghost, these gifts have ceased."^*

Another evidence in support of confirmation, is deduced from Saint Paul's confirming those disciples he met with at Ephesus, who had received only the baptism of John.

"They were baptized," saith the sacred text, "in the name of the Lord Jesus; and when Paul laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied."^†

These persons, who in "number were about twelve," were first instructed into the principles of christianity; they next made a public acknowledgment of their faith, by being baptized in the name of Christ; and, immediately thereafter, by imposition of the apostles hands, were confirmed in their christian profession, by the reception of the Holy Ghost, in it's visible and extraordinary gifts; accommodated to the ne­cessity of those early days of christianity, and therefore, of them, it may, with great truth be affimed, in the language of Saint Paul to the Ephesians; "That after they believed, they were sealed with the Holy Spirit of promise."^‡

We shall mention but one text more which hath been often cited to evince that confirmation hath the evidence of apostolical practice.

Saint Paul, in the sixth chapter of his epistle to the He­brews, in the first and second verses, exhorts them to holi­ness and steadfastness in the christian faith.

"Therefore" says he, "leaving the principles of the doctrine of Christ [though your small proficiency in them makes it seem almost necessary to discourse anew of them to you,] let us go on unto perfection, [that is, to the doct­rines [Page 48] which will render you perfect men in the knowledge of Christ,] not laying again the foundation of [Christianity in the doctrines of] repentance from dead works, [that is, from works deserving death, Rom. vi. 23. viii. 13.] and of faith towards God. [And] of the doctrine of baptisms, [that of water and of the spirit, by which those who repent and believe, are initiated into the church of Christ] and of laying on of hands, [after baptism, for receiving of the Holy Ghost] and of the resurrection of the dead, and of eternal judgment; [the great motives to engage all christians here­in to exercise themselves, to have always consciences void of offence towards God and towards men, Acts xxxiv. 15, 16.]^*

BISHOP TAYLOR, on this passage, observes, "that here are six fundamental points of Saint Paul's catechism, which he regarded as the foundation of the christian church; and among these, imposition of hands, (which the apostles used in confirming those who were baptized, and invocating the Holy Ghost upon them) is reckoned as a part of the foundation; and, therefore, those who acknowledge it not, may be said to dig up this foundation.—Where Saint Paul calls it the doctrine of the laying on of hands, it not only appears to be a lasting ministry, as no part of the christian doctrine can be changed nor abolished; but also, to be of di­vine institution.—If it was not so, the apostle would have been guilty of that, for which our Saviour reproved the scribes and pharisees; 'The teaching for doctrines, the com­mandments of men;' which, as we cannot suppose him chargeable with, we must, therefore, infer, that this doctrine of imposition of hands, or confirmation, is apostolical and divine."^†

[Page 49]That celebrated reformer, JOHN CALVIN, on this text, delivered his sentiments in the following manner.^‡

"Those, without the church, did not come to baptism before they had made confession of their faith, in these, there­fore, catechism was wont to precede. But the children of the faithful, because adopted from the womb, and by right of promise belonging to the church, were baptized while infants; but their infancy being past, after they were instructed in the faith, they did also offer themselves to ca­techism; and then another symbol was added, namely, im­position of hands. This one place, therefore, doth abund­antly testify, that the original of this ceremony proceeded from the APOSTLES; though afterwards it was turned in­to superstition; as the world doth commonly degenerate from the best institutions, to corruptions. Let us therefore know," said he, "that it was instituted by the first authors to be a solemn rite of prayer, as Saint Augustin also calls it. They designed indeed, by this symbol, to approve the con­fession of faith made by youth; but thought of nothing less than thereby to render void the sacrament of baptism. Wherefore, the pure institution of this rite is to be retained; but the superstition of it corrected."^*

In his book of institutions,^† he says; "This was the custom of old, that the children of christians, after they were grown up, were presented before the bishop to fulfil that office which was required of adults at their baptism; for these sat among the Catechumens, 'till being duly instructed in the mysteries of the faith, they were able to make a con­fession [Page 50] of the same before the bishop and people. They were examined by the bishop, according to a certain and common form of catechism, which they then had; and that this action, which otherwise deservedly ought to be grave and holy, might have the more reverence and honour, the ceremony of imposition of hands was added. And thus the child, his faith being approved of, was dismissed with a so­lemn benediction. Of this custom the ancients often make mention.—Such an imposition of hands therefore," conti­nues he, "as is done barely in the room of benediction, I commend, and would it was restored to a pure use."^‡

"The apostle," saith BEZA,^* "numbers here five heads of catechism, viz. The profession of amendment of life, (that is repentance from dead works) the sum of faith concerning God; the compendious explication of doctrine that was wont to be delivered to the unlearned, especially at baptism, and the imposition of hands; the head of the resur­rection of the dead, and of future judgment."

"This doctrine," saith PISCATOR,^‖ of repentance from dead works, and faith towards God, was delivered to the Ca­techumens before they were baptized, or confirmed in the Christian faith, by the imposition of hands.—When children have been taught the doctrine of repentance and faith, they are to make a profession thereof before the church, and to be confirmed by the imposition of hands."^†

We shall conclude the observations on these words of Saint Paul, in the language of a modern and justly esteemed expositor of the English church.^§

[Page 51]"The doctrine of laying on of hands," says he, "is to confirm baptized persons in the faith, and to oblige and en­able them to keep the covenant they entered into with God, when they were baptized; which was done before their ad­mission to the Lord's table. Imposition, or laying on of hands, was an ancient and venerable ri [...] used in the primi­tive church on several occasions; particularly, in ordination and absolution of penitents; in healing the sick; in confer­ring the gifts of the Holy Ghost. (Acts vii. 17.) And, last­ly, in confirmation, when baptized persons were brought be­fore the church, to acknowledge, confirm, and renew their baptismal covenant with God; and to receive the benefit of publick prayer, and episcopal benediction, in order to fur­ther endowments of grace, that they might perform their vows; adorn their profession, and be admitted to the Lord's table, as compleat members of the visible church of Christ."^*

[Page 52]As the rite of confirmation, is thus sanctioned by the holy scriptures, and the general practice of churches of Christ, in all ages; as it is, in itself, most rational, and calculated to be [Page 53] productive of very happy effects, we cannot, therefore, but applaud the piety and wisdom of the church of England, at the time of the reformation, in retaining this institution; [Page 54] after having separated from it, every practice that was offen­sive, or superstitious.

[Page 55]But while the English church was in the enjoyment of this sacred rite, how many, in communion with her, in this country, were deprived of the privilege and advantages of confirmation!

[Page 56]Their just title to the benefits which result from the ad­ministration of this ordinance, together with the advantages they would have enjoyed, in consequence of having a com­petent number of the prelatical order, resident among them, [Page 57] was more than once, publickly mentioned, and insisted on, both in England and America.^†

But this voice of reason, justice and religion, was not re­garded! We are willing, however, to bury in oblivion, the [Page 58] conduct of those whose DUTY it was to have honored it with attention!

In the course of divine providence, the scene is now changed! With the entire acquiescence, and sincere good wishes, we hope, of all denominations of christians, here and in England, our church, at length, is perfectly organized; [Page 59] we enjoy the benefits of the episcopal function, and, agree­able to our original and uniform desires, in it's apostolic and primitive simplicity!

GRATITUDE to Heaven should be ours, for this favor! and we humbly assure ourselves, that by us, it will be duly improved!

This congregation, but a few hours past, were, for the first time, invited to participate of the advantages proceed­ing from the holy rite of confirmation! Great numbers re­joiced in the opportunity to honor this institution, and to par­take of it's blessings!

How solemn and affecting was the scene! A worthy pastor, going before the flock, to lead them to the altar of God, that they might renew their covenant with him; ratify their baptismal vows and promises; anew devote themselves to his service, and obtain his blessing!

The pious saint, beheld the sight with pleasure! Holy [...] ­gels, we trust, contemplated it with rapture! And the GOD of grace, we may rationally believe, indulged it with his smile of approbation; with his heavenly benediction!

He accepted, we trust, the holy offering, and, in gentle effusions, conveyed his HOLY SPIRIT into the hearts of those who thus dedicated themselves to his service; to enable them to revere his will; to prepare them for the enjoyments of his presence!

Happy event! Shall we not hope to behold very salutary effects of this consecration of themselves to God?

Were they made partakers of the HOLY GHOST? May we not therefore, in their future conduct, expect to behold the blessed consequences of their reception of the SPIRIT of unity and peace; wisdom and purity; harmony and love?

Superfluous, we hope, it is, to enforce on them, by argu­ments of persuasion, the pious exhortation of SAINT BAR­NABAS, in our text!

"Upon the persecution that arose about Stephen, some of the disciples who were scattered abroad, preached the gospel," with success, "at Antioch." "When tidings thereof came to the ears of the church which was in Jeru­salem, they sent Barnabas to Antioch," to visit these prose­lites [Page 60] to christianity; to establish them in the faith, and, pro­bably, to confirm them.

When he "came and saw" the effects of "the grace of God," he "was glad;" transported with holy joy; and, with great fervor, "exhorted them all, that, with purpose of heart;" with the greatest sincerity; with invincible for­titude, resolution and patience, notwithstanding the opposi­tion they might meet with, "they would cleave unto the LORD;" with firmness, adhere to his doctrines; with pie­ty, reverence his ordinances, and precepts; with diligence, endeavor to promote his glory, and, in all their actions, to approve themselves to his eye of omniscience!

We cannot doubt but these NEW DISCIPLES were obe­dient to this exhortation of VIRTUE! That they discerned it's importance! That they were convinced their present and future happiness, depended on their "cleaving to the LORD, with full purpose of heart!"

That they also, reflected on the serious truths, that "GOD will not be mocked;"^* that RELIGION pertains to the HEART, which it is designed to reform, together with the whole life, and that INSTABILITY in the faith, as well as actions of vice, would be disgraceful to themselves, and reproachful to christianity!

How worthy of imitation is their EXAMPLE! As we have the same incentives to holiness, as had these converts at Antioch, let us indulge the hope, that we shall duly honor our christian profession!

What, indeed, shall tempt us to a different conduct? shall the infamy of vice; the pangs of guilt; the dread of future misery; the displeasure of our God? Or shall worldly riches; shadowy honors; momentary, unsatisfactory, sinful enjoy­ments? Heaven forbid!

GOD, angels and men, will look for VIRTUE, for religi­ous deportment, in those especially who have now been con­secrated to him!

And we humbly hope, that "pure and undefiled religion" will be theirs! That it will shine forth in their lives and conversations; to their own honor; the honor of christi­anity, [Page 61] in general, and of our community, in particular; and, suffer us to add, to the peculiar honor of the apostolick insti­tution of CONFIRMATION!

We shall conclude with devoutly addressing the Almigh­ty, in their behalf, in a collect that is appointed by our church to be used when this rite is administered.

"Almighty and everlasting God, who makest us both to will and to do those things that be good and acceptable un­to thy divine majesty; we make our supplications unto thee for these thy servants, upon whom (after the example of thy holy apostles) hands have been laid, to certify them (by thi [...] sign) of thy favor and gracious goodness towards them. Let thy fatherly hand, we beseech thee, ever be over them! Let thy HOLY SPIRIT ever be with them! And so lead them in the knowledge and obedience of thy word, that, in the end, they may obtain everlasting life, through our Lord Jesus Christ; who with Thee and the Holy Ghost, liveth and reigneth ever one God, world without end! Amen.

THE sacraments of christianity were ordained in com­passion to the weakness of our nature; they are but few in number, baptism, and the Lord's supper; and, when duly regarded, are attended with very essential advantages.

At present permit us to pay a little attention to the last-mentioned of these ordinances now before us, which was instituted by our Saviour, but a short time before his passion.

In discoursing on this sacrament, we will,

FIRST, Explain it's nature.

SECONDLY, Shew the obligations we are under to ob­serve this institution.

THIRDLY, Regard the qualifications requisite to our due reception of it.

FOURTHLY, Notice some of the advantages which will attend a proper discharge of this service.

LASTLY, We will pay attention to some of those parti­culars which prevent many from receiving this ordinance.

FIRST, we are to explain the nature of the sacrament of the Lord's supper.

Though some authors have greatly perplexed and embarrass­ed this subject, we apprehend it is, in itself, extremely simple; and that it may be fully, and clearly explained in a few words.

[Page 64]Properly to understand this christian rite, it will be neces­sary to observe, that it was typified under the Jewish eco­nomy.

The paschal supper was instituted to maintain in the minds of the Jews, a sense of the goodness of God in preserving them from death, when the destroying angel flew the First-born, in every dwelling of the Egyptians.—That the Jewish passover was ordained to effect this purpose, is very evident from the words of it's institution, which are contained in the twelfth chapter of the book of Exodus.

"Then Moses called for all the elders of Israel, and said unto them; draw out and take unto you a lamb, according to your families, and kill the passover. And ye shall take a bunch of hysop, and dip it into the blood that is in the bason, and strike the lintel, and the two side-posts, with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the Lord will pass through to smite the Egyptians, and when he seeth the blood upon the lintel, and on the two side-posts, the Lord will pass over the door, and will not suffer the destroyer to come unto your houses to smite you. And ye shall observe this thing for an ordinance to thee, and to thy sons, for ever. And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promis­ed, that ye shall keep this service. And it shall come to pass, when your children shall say unto you; what mean you by this service? That ye shall say, it is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians and deliver­ed our houses."

That this event was typical of a much greater deliverance that mankind should receive, even a deliverance from eternal death, by virtue of the sacrifice of Christ; and that the pas­chal lamb was a figure of our Saviour, is manifest from di­vers passages of sacred writ.

Was the paschal lamb ordered to be slain on the fourteenth day, of the first month, at even?—On the same day, at even, of that month, did our Saviour offer himself a propitiatory sacrifice for our sins; and, in allusion to the paschal lamb, he [Page 65] was stiled, by John the baptist; "The Lamb of God, that tak­eth away the sins of the world."^*

Was there no deliverance from death, for any Israelite, who, on the night of the passover, should not continue in his dwelling, the lintel and two side-posts of which, were sprink­led with the blood of the paschal lamb?—Neither are we de­livered from everlasting death, unless we are under covert of the blood of Christ; by it, "have our hearts sprinkled from an evil conscience;"^† for it is this blood only, we are assured, "that cleanseth us from sin."^‡

Was the paschal lamb slain before the Mosaick law and sacrifices were enjoined on the people of Israel?—This was expressive of the truth, that mankind could not be redeemed by an observance of the law and the Mosaick rites, but by virtue only of the true passover, "the lamb of God, slain, (in the divine purpose,) from the foundation of the world."^‖

It is worthy of observation, that our Saviour constantly celebrated the Jewish passover at Jerusalem, (and when only twelve years old, we are informed, he repaired to that city for this purpose^§ until he abolished this rite, by instituting another ordinance in it's place.

Just before his death, he said to his apostles; "With de­sire I have desired to eat this passover with you, before I suf­fer. For I say unto you, I will not any more eat thereof, until IT be fulfilled in the kingdom of GOD;"—or, as we conceive, the sense is: 'I will no more partake of this or­dinance; that which IT typified, will soon be accomplished in the spiritual kingdom I have established; and, after my resurrection, I will, in spirit, be present with such worthy members of my church, as shall assemble to commemorate my passion, and rejoice, with them, in the happy fruits and effects of my sufferings.'

That Saint Paul apprehended the paschal lamb, was an emblem of the sacrifice of Christ, is very evident from the en­suing exhortation to the church at Corinth. "CHRIST our passover is sacrificed for us; therefore, let us keep the [Page 66] feast; not with old leaven; neither with the leaven of ma­lice and wickedness; but with the unleavened bread of since­rity and truth."

As the principal intention of the Jewish passover, was, as hath been noticed, to occasion the Israelites, ever to be grate­ful to God for that signal instance of his goodness, in pre­serving them from death, when the first born of the Egyp­tians were slain;—so the primary intention of the christian passover, or of the sacrament of the Lord's supper, is, to pre­serve in our minds a lively sense of gratitude for the sufferings of our Saviour, to deliver us from death eternal.

"This do, in remembrance of me."

As if our Lord should have said, 'this bread, by me brok­en, and given to you, represents my body, which I shall now give to be broken on the Cross for your redemption; often thus break bread, and partake of it, that you may not be un­mindful of my sufferings; but always retain sentiments of gra­titude for that testimony I shall give you of my affection;— the purchase of your salvation, at the expence of my death and passion.'

Such, we presume, is the nature of this sacrament. We proceed,

SECONDLY, to consider the obligations we are under to regard it.

As the Jewish passover was a type of this ordinance; the former, the shadow, of which the latter, is the substance, we may rationally conclude, from this consideration, that this sa­crament is most forcibly enjoined on us by divine authority; as the people of Israel were positively commanded to observe the passover; and, indeed, upon their non-observance of it, without a just reason, they were to be put to death. "The man," it is written, "that is clean; and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from his people."

The authority of our LORD to institute sacraments is un­questionable; for "all power was given to him in Heaven and in earth."^* And can any command be more explicit, [Page 67] than that which enjoins on us this sacrament? "THIS DO, in remembrance of me."

This service, it may be remarked, is farther enjoined on us, not only by the example of the primitive church, but also, by the words of Saint Paul.

"For I have received of the Lord," said he, to the Corin­thians, "that which I also delivered unto you; that the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said; Take eat; this is my Body which is broken for you; this do in remembrance of me. After the same manner he took the cup, when he had supped, saying; This cup is the New-Testament in my blood; this do, as often as ye drink it, in remembrance of me. For as often as you eat this bread, and drink this cup, ye do shew the Lord's death until he comes."^*

To prevent our unworthy reception of this sacrament, we are entreated previously to examine whether we have that preparation which it requires. "But let a man examine himself, and so let him eat of that bread, and drink of that cup."^†

These, and other expressions of Saint Paul, clearly enforce on us this duty. And as it is also enjoined on us by the law of gratitude, it may most justly be affirmed, that there is not any precept of sacred writ more explicitly, nor more forcibly, enjoined on us, than is the injunction, in the text, that requires us to be partakers of this holy sacrament.

As this fact cannot, consistent with our religious princi­ples, be questioned by any of us, we shall now,

THIRDLY, attend to the qualifications requisite to our due observance of this ordinance.

We perceive, from what hath been said, that the princi­pal intention of this sacrament, is to preserve in our minds a sense of gratitude for the love of CHRIST in effecting our salvation, by virtue of his death.

But is it possible our hearts can be duly impressed with a [Page 68] sense of thankfulness to Christ, while we are in a state of im­penitence; not entitled to the blessings of the gospel, and re­gardless of it's sacred precepts?

Impossible is it for the person who is a stranger to repen­tance; destitute of faith in Christ, and inattentive to the di­vine commands, to be an heir of salvation; to be truly thank­ful for the mercies of Christ; or to render him an acceptable service.

But when we are christians indeed, though our graces may be defective; our religious attainments imperfect, we are qualified to approach this ordinance; we have that pre­paration, which, in the judgment of our church, is requisite to our being worthy partakers of this sacrament; for then we "truly repent of our former sins; steadfastly purpose to lead a new life; have a lively faith in God's mercy, through Christ; a thankful remembrance of his death, and are in charity with all men."

A moment's reflection would be sufficient to convince us, that it would be, most absurd and criminal, for a professed INFIDEL to receive this sacrament. But the person who professes to believe in the christian faith, but demes it in prac­tice, is, perhaps, more guilty than such a character; and as sinful, at least, would it be, for an impious christian to par­ [...]ake of this holy ordinance, as for one who does not pro­ [...]ess to believe in divine revelation.

The person, therefore, of impenitence; of practical in­fidelity; of impurity of heart and life; destitute of righte­ousness, must be unprepared to celebrate the passion of our Lord.

We hasten to the fourth proposition, which was to notice some of the advantages which attend the worthy reception of this sacrament.

It may be said that it is beneficial to us, in several re­spects.

It will occasion our observance of the divine precepts to be more perfect, and acceptable to the Almighty.

No obedience can be pleasing to God, that proceeds not from LOVE. The obedience of SERVILITY and FEAR, [Page 69] cannot be acceptable to the Deity; who requires the free-will offering of the heart.^* And impossible is it, that we should love God, unless we shall be convinced of the excel­lence of his nature; or be sensible of his love to us. As, in this sacrament, we commemorate the sufferings of Christ, we have the highest testimony of the Almighty's affection for us, in giving the son of his love to be a propitiatory sa­crifice for our sins; our hearts, therefore, we may reasona­bly hope, will be impressed with a sense of love to the God of beneficence. And thus, while we are rendering to God a most rational tribute of gratitude, we are excited and enabled, with greater perfection, and more acceptably, to honor his laws.

When we duly commemorate the passion of our Lord, and have a lively sense of the ignominy of his death; of his excruciating pangs, both of body and soul, which he endur­ed to atone for our guilt, can we be insensible of the demerits of sin; of the punishment due to the violation of the divine law? And, consequently, must not our hatred against sin be increased; our resolutions of virtue be strengthened?

When, in this ordinance, we receive the symbols of our Saviour's passion, while our faith thereby shall be increased, will not our hearts be expanded with CHARITY to all men, even to our enemies.

Is it possible to have proper conceptions of the love of Christ, manifested in his death, to all men; to the most guilty and unworthy; to his greatest enemies, even his mur­therers, and not feel compassion for our greatest foes; not be desirous of advancing the felicity of all mankind?

Among other benefits, we might enumerate, which will be derived to us, by our worthy reception of this sacrament, we shall only mention, that thereby we shall obtain absoluti­on for our sins; and also, have our hearts replenished with grace; or, in the language of our communion office, we shall "spiritually eat the flesh of Christ, and drink his blood; [Page 70] dwell in Christ, and Christ in us; be one with Christ, and Christ with us;" and also, have our affection for each other, as members of a religious community, greatly augmented and established.

The primitive christians were justly distinguished, for their love and benevolence "to all men; but especially to those of the household of faith."^* And it cannot reasonably be doubted, but their ardent affection for each other; their unity, and distinguished piety, were, in a great degree, owing to that attention which they paid to this sacred institution.^†

[Page 71]But however numerous and great are the advantages which we receive, when in a proper manner, we are partakers of this holy ordinance, it is painful to reflect, that, by great numbers of the professors of christianity, it is disregarded. [Page 72] And as there are many who seem disposed to observe this duty; but suffer themselves, to be diverted from it, through various impediments, we shall, therefore, as we proposed,

[Page 73]LASTLY, Notice some of those obstacles which occasion numbers to omit this service.

Some there are, who decline to communicate, by reason there is an interruption of that affection and harmony which subsisted between them, and their neighbour; and, in justification of their conduct, they adduce the following re­quisition of our Saviour.

"If thou bringest thy gift to the altar and there remem­berest that thy brother hath ought against thee, leave there thy gift before the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift."

These words suppose, that the person here alluded to, who "brings his gift to the altar," is the aggressor; HE "there remembereth, that his brother hath ought against HIM." When this is the case, that the offending party may offer an acceptable service to God, it is necessary he should make all reasonable satisfaction, in his power, for the injury done to his neighbour. This is ALL that is required in this case. And though the party offended should refuse to be reconciled to him, he may, notwithstanding, "come and offer his gift."

[Page 74]But if those who make this objection, are not the aggres­sors; but have been injured, they have only to forgive the injury, and then, agreeable to the dictates of reason and re­ligion, they are at liberty to attend on this ordinance.

There are others, who absent themselves from the Lord's table, because they apprehend it is approached by some per­sons of immoral character.

It may, indeed, some times, be thus. There may be those, who, as Saint Augustin observes, "press the sacred elements with their teeth, when they do not [...]mbrace Christ with their hearts."

We should not, however, he hasty to censure our chris­tian brother; but rather be inclined, with an holy severity, to judge ourselves.

It must, notwithstanding, be the duty of the governors of every church, upon proper information, to examine into the charge of immoral conduct against communicants; and, if convinced of their impiety, to suspend them the privilege of the communion, until they shall offer sufficient testimony of their reformation.

Imperfect, indeed, must be the discipline of that church, which knowingly admits unworthy characters to partake of this holy sacrament!

But it is most true, that such persons, pollute the ordi­nance only to themselves; for, in the language of an apostle, "to the pure, all thing are pure."^* We cannot suppose, that our Lord would have suffered Judas to have received this sacrament, had his presence polluted it to any but himself.

There are others, who, through FEAR, are prevented from commemorating the death of Christ. They imagine they are unworthy to approach the Lord's table; and that should they "eat and drink unworthily, they would eat and drink damnation to themselves."

Such, are persons of vice, or virtue. If they are devoid of that religion the gospel requires, "wherefore do they not repent, and amend? Why will they render that as an excuse [Page 75] for not performing this duty, which reflects so much disgrace on themselves; and, from which through divine aid, they can obtain deliverance?

Or why will they incline to continue in that state, which occasions them to be unprepared for death; unfit indeed to offer the Almighty any act of devotion, either of prayer, or praise? For "the sacrifice of the wicked is an abomination to the Lord."

If those who apprehend they are unworthy to commune, are possessed of penitence for sin; faith in Christ; hearts of sincerity, and purity, and unfeigned desires and resolutions, to obey the divine commands, to the utmost of their ability, they will be acceptable guests at this holy banquet; for we are assured, that "God accepteth according to what a man hath; and not according to that which he hath not."^*

Such persons, therefore, should not be intimidated from discharging their duty, in this instance. Practice, in all pro­bability, will render them more perfect in the performance of it; and, if in virtue, they have not arrived to the greatest degree of perfection, the consideration, that the observance of this duty will have a tendency to promote their growth in GRACE, and establish them in GOODNESS, should be a forcible incentive to engage them in the practice of this rea­sonable and advantageous service.

Those who receive this sacrament, while in a state of im­penitence; or to accomplish sinister views; or through the prevalence of custom; or with dissimulation, or irreverance, unquestionably, receive it in an unworthy manner, and with­out any benefit to themselves. And though the sin of such is great, it is NOT unpardonable.

Some members of the church of Corinth, even while in a state of intoxication, partook of this ordinance. This oc­casioned them "not to discern the Lord's body." And such conduct, this gross profanation of this institution, was so offensive to God, that he inflicted on them temporal judg­ments, that they might not again be chargeable with such impiety.

[Page 76]"He that eateth and drinketh unworthily," said St. Paul, "eateth and drinketh damnation to himself;" or provokes God to inflict some judgment upon him, that he may be re­claimed from this sin; for the word rendered damnation, in the original, signifies judgment. ^†

"For this cause," added our apostle, "many are weakly and sickly among you, and many sleep," or are dead. "If we would judge ourselves we should not be judged. But when we are judged, we are chastened of the Lord that we should not be condemned with the world."

We shall mention but one particular more, which, we fear, prevents some from attending on this holy ordinance; though there are not any, perhaps, so candid as to acknow­ledge it; and this is an apprehension, that if, they shall par­take of this sacrament, they will be obliged to be more cir­cumspect and holy in their deportment; and that the same evil action would be more criminal in them, should they become communicants, than it is while they do not receive this sacra­ment.

Such conduct must evince great depravity of heart, as well as ignorance of the nature of christianity.

What new obligation of virtue is enjoined upon us when we receive this sacrament?

When we submit to the ordinance of baptism, are we not obligated to perform each duty of our religion, to the utmost of our ability?

We hope however, for the honor of christianity, there are but few, who, from this mistaken idea, decline the re­ception of this sacrament.

To conclude. Let such as are communicants, approach this holy ordinance with reverence; with hearts of humility, faith, sincerity, charity, purity and gratitude!

[Page 77]That they may be duly thankful for the love of Christ, which they will recognise, let them reflect on the dignity of his character; upon "the length and breadth, depth and height" of his sufferings; and upon the happy effects of his passion; that it will not only deliver them from everlasting and inexpressible infamy and woe, but exalt them to never ending and inconceivable honor, glory and happiness!

And let such humbly assure themselves, that the divine Saviour will graciously condescend to meet them at his table; to indulge them with his smiles; to replenish their hearts with grace; to favour them with his blessing!

Let the sincere christian, who, through groundless scruples and fears, hath been prevented from receiving this sacrament, rise superior to all opposition in the performance of this duty!

From an ardent desire to render obedience to the will of Heaven; from an humble reliance on the divine goodness to pity his infirmities, and from a desire to make advance­ment in the christian life, let him resolve, in as perfect a manner as possible, to commemorate the love of the merciful Saviour!

Let those who have been inattentive to this sacred insti­tution, who have not perhaps, bestowed on it one serious thought, be intreated, without delay, to take it into their se­rious consideration!

That this sacrament might be enforced on us in the most solemn manner, our Saviour, as it should seem, enjoined it upon us in his last moments, almost with his latest breath! It is equally obligatory on all the members of his church; and we have not the least intimation, that any apology will be admitted for a disregard of this ordinance!

And let such persons be prevailed on to enter into the spirit of christianity; to pay attention to each part of their duty, that they may enjoy the pleasures arising from a good conscience; participate of the sublime enjoyments of religion here, and of it's inexpressible rewards hereafter!

That such may be their wisdom and happiness, will God Almighty of his infinite mercy, be graciously pleased to grant; [Page 78] for the sake of the merits of the divine compassionate Jesus; to whom with the Father, and divine Spirit, be ascribed all honor and glory, adoration and praise, now, henceforth, and for ever!