Chapter III: Part 3

1. And one way in which primitive Christianity is corrupted, and the holy scriptures perverted and wrested to people's destruction is by refusing to take the words in their well known and established signification, and wishing to shape them to pre-conceived opinions. As they were written for our instruction and guidance in all things relating to faith and practice, so we are to abide by the common and obvious import of the words used. The only proper and just way of discovering the real and true meaning of scripture-words, is to see how they are generally used by the inspired writers. The most of the words, have a fixed signification, as much as any words can have. Those, whose import is hard to discover, are few in number, and relate to certain customs or rites in the antient nations, now in the lapse of centuries, unknown. And, none of these phrases necessarily obscure by reason of customs now unknown, contain essential doctrines. The things necessary to be believed in order to obtain salvation are few, and so obvious that none can dispute or mistake them, but those who chuse to do it. If any rule of interpreting scripture be so just, at first view, as to be incontrovertible, it is this, that it is to be its own expositor--it is to be interpreted by itself--passages not so plain or clear, by those which are as plain as words can be--things not necessary or essential, by those which are necessary and essential. Do we wish to know the true meaning and spirit of scripture, we are to observe carefully how the words used, upon which we may be contemplating, are generally used in other parts of scripture; what the common known import of words is; and also how the sacred writers generally use them. They are likewise to be understood according to the analogy of faith, or the system of truths most evidently taught us in divine Revelation. The figurative and metaphorical language is to be conceived of from plain and unfigurative. And both according to the subject treated.--When we open the sacred Volume, we should be willing to be guided altogether by what it contains. It contains what we are to believe concerning God, and the duty required of us. We should not aim to make it speak according to ideas and opinions on religious subjects, which we have previously formed--or bend it from its easy natural sense, to conform to certain favourite authors uninspired, whom we passionately admire. If we will arbitrarily, or at our pleasure, take scripture and compel it to accord to our tenets or principles, already imbibed, whether from accident or reflection, or from corrupt writers; being, mean while, resolved to get passages of scripture to favour or support them, whether wrongly or rightly applied, we are certainly guilty of the sin of wresting it to our spiritual hurt, or even final destruction. Because, in this way we shall never fail to misuse it. We shall make it say any thing, we please to admit--or to deny any thing we wish to have it deny. It can, of course, be no rule of life to us, or standard of faith. One man will make it say one thing, and another, a directly opposite thing. Hence, it hath been unjustly charged with contradicting itself, by infidel Cavillers.--Also, serious and honest minds, but not of extensive information, or accuracy of judgment, have often been bewildered and confounded by opposite and contradictory interpretations. Were men to pervert any good writer on common subjects, or any antient Classical author, as they do the word of God, they would be justly chargeable either with incapacity or disingenuity: they would be complained of for the want of fairness, or be accused of willful perversion. No person who pretends to own the truth of scripture can be honest in his enquiries after duty from it, who is not disposed heartily to take it just as it is, without compelling it to speak a language wholly foreign from its most obvious meaning. In general, it has one plain, fixed meaning. And this would be as easily comprehended, were we honest to ourselves, and diligent in our search into it, as the meaning of any plain good writer. To suppose otherwise would be not only to asperse the SACRED ORACLES, but to impeach the divine wisdom and goodness. Because, for the same reason that God, infinite in mercy and benevolence, would give to a world lying in sin and wickedness, a revelation of his will at all, he would give one that could be easily understood where there were good and upright intentions in studying it.

2. Another way in which unlearned and unstable men wrest the holy scriptures to their destruction is by taking them unconnectedly and detachedly. If we pay no attention to the particular subject, on which the inspired penman is discoursing, it is not to be expected that the true sense will be obtained. For there is an order and a connexion in every good writer. He speaks according to his subject, and if we would not mistake him, it is incumbent upon us to attend carefully and critically to it. It is impossible for us to keep from misunderstanding an Author, if we overlook his subject or general scope and design. Each writer's stile or manner is particular to himself. And this is as true of the inspired writers, as of uninspired. The supernatural aids, with which the former were blessed by the immediate influence of the holy Ghost, did not destroy or take away this peculiarity. St. Paul's manner and diction for example are very different from St. John's, as every one who has any knowledge of language, must own.

The occasion, likewise, as well as the subject, upon which the sacred penman is speaking, must be duly noticed. If we be doubtful about the real and true meaning of any passage of scripture, we must observe the persons or characters of whom, or to whom the words in question are spoken. Overlooking these, is a fruitful source of perverting scripture. If we will take scripture expressions in a detached manner regardless of the connexion, we can prove any thing and every thing we wish to prove, or support any scheme of principles, in religion, however absurd and irrational, even though blasphemous. In this way, usually, all erroneous persons, who adopt and zealously endeavor to propagate heretical principles, and divisive practices, conduct. They never hearken to the connexion or to the analogy of faith, but recite, at random, texts which in sound seem to accord with their singular notions. They never stop to examine, with coolness and candor, what may be offered against them, like rational men, impartially desirous of finding the truth, whether it shall make for or against them. This is an extremely common way of abusing and misapplying scripture. How frequently do _unlearned_ and _unstable_ men practice it to their own destruction! And how often, too, do artful and designing men practice it, who know better, and who know that they are endeavouring to impose on the world! Many, no doubt, read and study the Oracles of God, on purpose either to misrepresent or ridicule them. To affirm this, is neither, it is apprehended, uncharitable or uncandid. For were not this actually the case, how is it possible, that there should be so many strange, absurd, and wild schemes of religion--such irrational and blasphemous principles--such gross corruptions of christianity. Many heresies, in the various ages of the world, and various christian countries, have sprung up to the disgrace of reason and religion:--dangerous and fatal heresies--and all from this fruitful force, MISUNDERSTANDING and MISAPPLYING particular passages of scripture detached from the general connexion, which may seem in the sound, or at first hearing, to support the tenets, which, the abettors of such tenets, adduce them to support. Some may be plausible. And when much art, sophistry, and false reasoning are used, may deceive even such persons as are, in a measure, upon their guard.

All errors and false systems of doctrine not only originate from an abuse and perversion of scripture, but clearly argue the great degeneracy and corruption of human nature. Were not man a depraved creature, or were he as he was, when first formed in Paradise, he would never wander into erroneous principles. He would never be attached to them. He would never disgrace himself by unwearied efforts to proselyte others to them. Persons who have embraced errors like the troubled sea, whose waters cast up mire and dirt, are restless and uneasy. They have _committed_ themselves to the business of faction; and are zealous to diffuse the poison of their errors, as extensively as possible. Long since did our Lord make the remark; and every age and country have verified it. _Wo unto you Scribes, Pharisees, Hypocrites; for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of Hell than yourselves._

It is to the benevolent mind, painful to recollect, that errorists of every description, are more active and laborious to disseminate their mischievous opinions, than the lovers of truth are, the true principles. One cause no doubt is that false principles are pleasing to depraved nature. But the truth, in things moral and divine, though approved of by natural conscience and reason, is never approved of by the unsanctified heart. To receive the truth in the love of it, is the mark of a gracious state. It is one of the most amiable tempers which man ever exercises.--It is also melancholy to think, that persons who have embraced error, are far more anxious to gain proselytes to their FALSE CREED, than to promote peace, charity and holy living. They tithe _annise_ and _mint,_ and neglect the weightier matters of the law, judgment, mercy, and faith. They are not contented to enjoy their own singularity of opinion and practice, and the right of private judgment; but, like insurgents in civil government, go about to bring others over to their party.--Hence unhappy differences in the church.--Hence hard speeches and reviling of others.--Hence strange abuse and perversion of scripture.

3. A third way, in which unlearned and unstable men wrest the scriptures to their own destruction, is by false glosses, strained, and fanciful comments, and indulging prejudice while it is read or heard. It would be tedious and endless to go over, even in imagination, with the strange and unnatural comments often put upon plain passages of inspired truth--or the parables used by our Lord--or the transactions recorded in scripture. Some glosses are put upon them, which a sober and thinking mind would conceive impossible to enter the fancy of man. I shall take leave to mention one, out of innumerable others which might be mentioned with equal propriety.--The transfiguration of our Saviour on Mount Tabor, has been cited, and commented upon, to prove that there are not Gospel-ordinances in the New-Testament-dispensation.--A man must have a surprising talent at discovering an _occult_ meaning in scripture to draw an argument against the _plain_ and _express_ Institutions of the Gospel, from that glorious transaction. Perhaps we cannot find among any disputers, such instances of evading, perverting, and twisting plain and obvious points, as among different sectaries of Religion. Truth, amid such collisions and oppressions, may eventually shine forth with a superior splendor.--It is therefore some consolation to reflect that the Christian Religion may be, in the end, advantaged, by the errors and divisions, which a holy Providence suffers to take place. They never can avail to destroy the cause, which they now dishonour. While we see, to our great grief, errors and delusion spreading, our minds ought to be deeply affected with the impression that we do not love, naturally, the great truths and doctrines of the Gospel. Mankind are exceedingly averse, naturally, from the soul-emptying--soul-humbling--Christ-exalting doctrines of God's word. And consequently, the scriptures are not read or heard with that honest intention to be led into all truth and duty, with which they ought to be. We often, hence, see them misunderstood and misapplied to the ruin of such, as thus wrest them.

4. A farther way, in which the word of God is wrested from its proper meaning by _unlearned and unstable men,_ is their refusing, thro' pride and self-conceit the necessary helps to understanding them rightly. They look only on one side.--They read only on one side. Tradition, love of novelty or affectation, lead them astray. They may have so high an esteem of some ONE LEADER of a Sect--or inticing author--or may so biass their minds by envy, or prejudice, as will end in mis-understanding the word of God.--We should always suspect our own impartiality and honest views. We should ask ourselves such questions as these, "Am I willing to know the truth? Do I entertain no prejudices, unfounded and unreasonable, against such and such doctrines or modes of worship? Do not corrupt and selfish passions warp my judgment? Is not my admiration of such a way--or such an author--or regard to such a man, the cause of my imbibing the principles, I have imbibed? Do I make use of all the helps in my power to search out the true meaning of God's holy word? Do I repair to his house--to the authorised guides in his Church, for advice, light, and counsel? Am I afraid of delusion--of my own heart, and of temptations?"

He who does not make use of all the assistances, to which, in the course of divine Providence, he hath access, in order to understand the right way of serving and glorifying God, is to be credited in no professions of impartiality or integrity, which he may make.----

5. Another way, in which unlearned and unstable men pervert the holy scriptures, is reading them with a light, trifling and unserious mind, and refusing to seek to God for his grace and spirit to purge away our darkness and prejudices, our evil affections and vain imaginations. A trifling and light temper of mind is a very improper one to read the word of God--or to hear it with. If we be unserious when we read, it is not likely that we shall get any good from it. Our desire, when we either read or hear the word, should be to be spiritually benefited--to get heavenly light and instruction. We are to be guided and directed entirely by holy scripture, and to receive it just as it is. It should be prayerfully read. Our supplication should ascend to the fountain of grace and mercy, wisdom and goodness, that he would illuminate our darkened understandings--confirm our wavering hearts--establish our faith--undeceive us, if deceived--correct our errors, if erroneous--remove our prejudices against the great and essential doctrines of Christianity, if we be actuated by any--increase our regard to his own word--convince us of sin--save us from the seduction of false principles, the fascinating power of heresy--and direct our hearts into his love, and a patient waiting for Christ. More devoutly, and importunately, and perseveringly should we seek the purifying efficacy of grace divine, to save us from all delusion, and to prevent our placing religion in rites and forms, or outward observances, that we may not, being _led astray with the error of the wicked fall from our own steadfastness._

6. Another way, and the last that will be now illustrated, in which unlearned and unstable men pervert or wrest the scriptures, is in holding that they cannot be rightly understood, without the same immediate inspiration of the holy Ghost which indited them. _For the prophecy came not in old time by the will of Man: but holy men of God spake as they were moved by the holy Ghost._ The question is not, whether a renewed heart be of great importance in gaining a true knowledge of the holy scriptures, and give a more lively, solemn and affecting impression of the truths, duties, and doctrines of the Bible: for this is readily acknowledged. But whether it can be understood, in its great principles and doctrines, duties and ordinances, by man, without the _immediate inspiration_ of the spirit of God. If it cannot, it can do him no good, while _uninspired._ And when _inspired_ he will need no written word. If God have given to us a revelation of his will, he intended it should do us good, and be our _sole guide_ in matters of faith and practice. But it can do us no good, if we cannot understand it. If unregenerated persons cannot understand the truths, duties doctrines and ordinances which it contains, it cannot be the mean of convincing them--reproving them--instructing them and warning them. And if we say, they cannot understand it, because it hath a _hidden_ and _mystical_ meaning: We really make it of no worth. We highly impeach it. The _spiritual_ meaning of scripture is its _true_ meaning. The most _pious_ mind can only understand it, in its true sense. Surely we cannot be so rash as to say, that it is an _unintelligible_ book--like an _enigma._ And to say, that it has, beyond the real true meaning--a hidden and mystical one, is not only to say a very unreasonable thing, but is to make scripture dependent on man's fancy for its meaning. To do this, is to set the scripture aside altogether, and in effect to deny it. If none but Saints, or true believers in Christ can understand it, this consequence will follow, it must be, to all the rest of the world, USELESS.--And to pretend to any light or guide superior in us, to the word of God, is to renounce it, in truth or in realty.--The fact is, that the scriptures of the Old and New Testament are the rule, by which to try all suggestions and impulses:--the only standard. All our hopes, all our joys, all our doctrines, all our discipline, all our practices are to be tried by them. By them to stand or fall.--This is not intended to disparage the work and office of the holy Ghost in his awakening--sanctifying and indwelling influence on the soul. The holy spirit must sanctify and regenerate us. We wholly depend on the SOVEREIGN grace of God to save us. In ourselves we are helpless and hopeless. His word is to teach us. His spirit to sanctify us. And his son to redeem us. _By grace are we saved through faith, and that not of ourselves, it is the gift of God._--

Guided by these sentiments, you will come to a right understanding of holy scripture, and feel the danger of perverting it; you will easily distinguish between truth and error.--Let the plain sense of scripture, not the suggestions of fancy, or supposed extraordinary impulses on the soul, or opinions of men, be your directory.--Search the Oracles of the one living and true God, with humility and integrity, with a desire to understand them--and a resolution to live up to their divine precepts--earnestly seeking to the throne of grace for divine light and teachings. Thus, may you hope that your diligent endeavours to know the right way of the Lord, will be crowned with happy success. _For the meek he will guide in judgment.--The meek he will teach his way._ AMEN.

DISCOURSE IV.

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Stated prayer a duty binding on all men.

ACTS ii. 21.

_And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved._

These words are a quotation from the prophet Joel. And the whole quotation is the text, from which St. Peter preached that powerful Sermon, which was the mean of converting three thousand hearers.--He very pertinently applies the passage from that prophet to the remarkable day and time, in which he speaks; being the day of Pentecost, when the Apostles, who were all in one place, of one accord, were endowed with miraculous gifts, and qualified to carry the good news of the gospel, according to their commission, over all the earth. And the words of the text inform us, in a very concise manner, what we are to do, in order to be saved. The condition of salvation, proposed in them, is as easy as it can be made, consistently with the honour of the law, attributes, and government of God. For he, being infinitely wise and gracious, never requires of any of his rational creatures either what is hard and cruel, or unjust and improper. As he hath been pleased to make us rational creatures and moral agents, so he ever more treats us as rational creatures. In all his laws, commandments, calls, precepts, and requisitions we are considered as being what we are. He never did, and never will, do any thing incompatible either with wisdom and justice, or benevolence and goodness. Indeed, were we to sit down, and in cool and dispassionate reasoning, to propose or desire our own terms of happiness, could we desire or wish for easier, than what are contained in the text. _And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved._----It it so indeed?--May we be saved, if we will but accept of salvation, if we desire, or ask for it?--We certainly may. And it is a glorious truth.--It is a pleasing doctrine. It is a delightful thought.--Call not the Religion of the Gospel, therefore, unreasonable. Object no longer to its offers. No more consider it as requiring impossibilities of man. It is the perfection of beauty. It is reason itself:--divine in its nature:--rich in its promises:--plain in its essential precepts:--and heavenly in its tendency.----

In the sequel, we will consider the condition, upon which Salvation is offered to us, in the text: or show that stated prayer is a duty binding on all men.

The condition upon which Salvation is offered to us, in these words now under consideration, is _calling upon the name of the Lord. And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved._ Calling upon the name of the Lord is, then, the necessary condition of our being saved. How, therefore, the interesting enquiry is, are we to call upon the name of the Lord so as to be saved--or to be intitled to the promised blessing of the text?--The _name_ of the Lord here, and in a great variety of other places of holy Writ, means the attributes of the Supreme Being, his nature, and perfections; or God himself, the only proper object of religious fear and adoration. And _calling upon him_ for help and deliverance, in our troubles and distress, and looking to him for temporal and spiritual blessings, for all needed good for time and Eternity, is repairing to the throne of grace, that we may obtain mercy, and find grace to help in every time of need, or that we may procure a supply of spiritual provision to aid us, in our journey through life, and to prepare us for everlasting rest. _Let us therefore,_ says the Apostle, _come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need._ _Calling upon the name_ of the Lord is the usual scripture-phrase for STATEDLY looking to him as the fountain of light, of goodness, of wisdom, of mercy, and of power, by PRAYER, that we may obtain all the blessings, whether pertaining to the present or future world, which our circumstances and condition may render necessary. And we are to do this, in all the ways of his appointment, and which reason suggests as proper, whether public, social, or private. I say, which reason suggests as proper: for reason is given to us, to be diligently improved in the things of Religion, as well as of the world, in the concerns of our souls, as well as in our temporal interests, and much more so, as our spiritual concerns are infinitely more important than our temporal. To set aside reason in our enquiries about truth and duty, would be no less absurd, than to reject the light of divine revelation itself. Reason is a mortal foe to enthusiastic and visionary schemes of religion. And to deny its use or office in things of a spiritual nature, is not only highly absurd, but introductory to fatal delusions. He who will have nothing to do with reason in religion, is just prepared to admit any extravagance or error, whatever in doctrine and worship.----Reason and scripture never contradict each other. And with respect to the _stated_ duty of prayer as binding on all men, they are perfectly united. Reason pleads for it. Scripture demands it. And that _stated prayer_ hath a happy influence on every christian grace--on every christian temper--and on the whole of Religion has been generally allowed.

_Calling upon the name of the_ Lord so as to be saved, includes the following things; sincerity,--devout affection,--constancy, or on all stated seasons,--perseverance,--penitence,--and correspondent practice. The manner in which the duty is to be performed is of the greatest moment. The temper of heart, with which we come to God, is a capital part of the duty.--_Sincerity,_ therefore, is implied in _calling upon the_ name of the Lord so as to be saved. This stands in opposition to all hypocrisy, or mere formality. No doubt, many have no more than the mere form; and while pious words and expressions are uttered, and with seeming reverence and devotion, the heart bears no part in the whole, but is wandering with the fool's eyes to the ends of the earth; goes after its covetousness; indulges vain thoughts; or is unaffected and indevout. The most suitable, pertinent, and happily chosen words may be used, where there is no correspondence of affection. Such merely external performances, or bare lip-service can never ascend with approbation to a holy and omniscient God, who searches the heart and tries the reins of the children of men. External acts of piety, without any devotion of the heart, can be considered in no other light than as hypocrisy and form; and hypocrisy and outward show of religion are most severely reprehended by our Lord, in the words of the prophet Isaiah. _Ye hypocrites well did Esaias prophecy of you saying this people draweth nigh unto me with their mouths, and honoureth me with their lips, but their heart is far from me. But in vain do they worship me teaching for doctrines the commandments of men._ Drawing nigh to God as his people, and honouring him with our mouths, while the heart is far from him, cannot be pleasing to him. There must be the fervour and friendship of an upright heart. St. James, likewise, directs us, in our approaches to a holy God, to avoid all hypocrisy and insincerity, or heart-iniquity. _Draw nigh to God and he will draw nigh to you. Cleanse your hands ye sinners and purify your hearts, ye double-minded._ We must not be double-minded, having one mind for God, and one for the world. Our aim must be to glorify God. Our warmest affections must centre in him, who deserves all love and praise, both of angels and men. We are told, in a most beautiful and affecting manner, by our Lord himself, in his conference with the woman of Samaria, of the absolute necessity of sincerity and devotion of heart in all our addresses to the throne of grace, whether public, social, or private.--_But the hour cometh and now is, when the true worshippers, shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit and they that worship him, must worship him in spirit and in truth._ All right and acceptable worship is in spirit and in truth. To worship God in spirit and in truth is to worship him in a spiritual manner. And a spiritual worship is a sincere, holy, and devout worship. To worship God in spirit and in truth, is to worship him by the gracious aids of his spirit, and with a sincere upright heart, or with a devout temper of mind. To suppose that the only true and spiritual worship of the Deity, is in the hidden recesses of the soul, is not only a gross perversion of our Saviour's words, but to reject all worship of him altogether. To affirm that all true worship is to be performed in the secrecy and retirement or silence of the soul is to exclude all idea of worship, to deny that man is what he is, composed of body and soul, a material and immaterial part.--_Calling upon the name_ of the Lord so as to be saved is therefore worshipping him in spirit and in truth, or a devout frame of mind. All our religious duties, indeed, in order to meet with the divine acceptance and approbation, must flow from sincerity of heart.----

_Again, calling upon_ the name of the Lord so as to be saved, is to worship him with _affection_ and _reverence._ When we draw near to God, his dread should fall on us and his excellency make us afraid. All right homage paid to him, is accompanied with reverence and Godly fear. The affections of the soul must correspond with the solemnity and importance of the duty performed. When we commune with God in prayer, we should stand in awe and sin not. In our petitions, supplications, confessions of sin, thankful acknowledgement of mercies, and adorations we ought to feel the deepest reverence and warmth, or fervour of affection. The attention should be composed, the thoughts collected, the affections engaged, and the whole soul solemnized. The words spoken are to be accompanied with devout exercises.--All the divine glories are to be revered. High, exalted and reverential thoughts of the Majesty of heaven and Earth, the great object of adoration and religious praise, are to be entertained. Before him angels bow. The homage of the heavenly world is paid with all lowliness and reverence. The blessed inhabitants, thousands and ten thousand times ten thousand, all stand before the throne, and in all the ardour, purity and sublimity of heavenly worship, cry holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. _Who should not fear thee,_ O Lord, _for thou only art_ HOLY is the language of celestial adoration. How can that mind, which has a proper sense of the infinite greatness and infinite Majesty of God, help being filled with the highest reverence? He is the king immortal, eternal, invisible. He dwells in light unapproachable and full of glory. He is the blessed and only Potentate, gracious, merciful, slow unto anger, long-suffering--forgiving iniquity transgression and sin, but will by no means clear the guilty. The heavenly arches resound with his praises. The temple of the universe is filled with his presence. All nature exhibits his glory. This is that which he hath said, he will be had _in reverence by all them that draw near to him: and will be sanctified by all the people._ If the affections of the heart do not go up to heaven, with our petitions and supplications, they will be all in vain. _Let us,_ says the prophet Jeremiah in his lamentations, _lift up our hearts, with our hands, unto God in the heavens._ There must be the internal homage of the heart, as well as external. Both are necessary. Both must go together--Again--says the Apostle Paul, _I will therefore that men pray every where lifting up holy hands without wrath and doubting. Holy hands_ and without _wrath and doubting_ imply the affections and reverence of the heart:--having no malice or bitter passions toward fellow worshippers.--We are directed, in the Epistle to the Hebrews, in this manner, _Let us have grace whereby we may serve God, with reverence and godly fear._ Deep reverence and pious fear are requisite in all our addresses to a prayer hearing God. We are, moreover farther commanded not to be _slothful in business; but fervent in spirit, serving the Lord._--Fervour and warmth of affection should attend, therefore, all supplications to the throne of grace. A really pious and devout heart is the chief ingredient in all acceptable worship.

Another particular necessarily implied, in _calling upon the name_ of the Lord so as to be saved, is _constancy,_ or doing it on all _stated_ seasons and proper occasions. He who objects against the _stated_ worship of God on proper seasons, really discards all worship. The rule of worship is the divine word, and not any supposed internal impulse on the soul. We cannot know HOW or WHEN to worship God, but by his word. And internal, separate from external homage, is not sufficient. The whole man must bow before the God of the whole earth. To present ourselves _statedly_ before him, is only to offer him that homage which reason and nature demand. As the good man is said to be sanctified throughout in soul, in spirit and in body; so it is but fit, in the very reason and nature of things, that he should render unto God homage in all these respects. There must be outward reverence and composure, and proper expressions of the inward fervors of the mind. We are to give others proofs that we worship God. We are to glorify him by social and public prayer. All creation as it were, the heavens over our heads, and the earth on which we dwell, _silently_ worship its glorious author. By men the praises of creation should be rendered _vocal._ As a Priest in the temple of the Universe, he is to present prayer and praises to the almighty Architect. Shall he be dumb in praising his God, like the _mute fish_ that can only mean his praise? What was the faculty of speech, which so distinguishes man from all the brutal world, given to us for? Why were we made with social powers? was it not, that we might _jointly_ honor, by prayer the Maker of our frame? If so, there must be STATED SEASONS for such divine and heavenly employment. Every work and purpose under the sun must have a _stated_ season. And the more important the work, the greater the need for a fixed season, in which to perform it. If God is to be served at all, there must of necessity be certain _fixed seasons_ in which to serve him. He would not command us to serve him, and allow no fixed time for his service. He is the God of order and not of confusion. He will have every thing done decently and in order. So important and heavenly an employment as that of worshipping and serving him, above all things, must have _stated_ seasons. To deny any _stated_ seasons of worship, is to rebel against reason, scripture, and common sense. Every body, of common sense, knows that if an important work be assigned us to perform, there must be a proper time fixed upon in which to perform it. We are not to consult our own feelings or inclinations, as to the seasons of worship, but when the _hour_ of prayer comes, that is, the _stated_ and fit seasons, we must engage in it, and prepare our hearts to seek the Lord; depending on the assistances of divine grace; knowing that the preparation of the heart and answer of the tongue in man, are both from the Lord. The great original law of worship, is _Thou shalt worship the Lord thy God, and him only shalt thou serve._ All intelligent creatures are bound, by the most powerful of all ties, to do this. All men, wherever they dwell, are obligated by Creation, to serve the Creator in all the ways, in which they are capable. Preservation in being lays also a solemn bond upon them. The relation of creatures to a Creator does the same. All the glorious excellencies of the divine character make it an indispensable duty to pay him honour divine. Indeed, the adorable attributes of God bind us to worship and serve him. And it is as plain, as any point in moral duty, that there must of necessity be _stated_ seasons, therefore, of worship. Under the law, by God's own appointment, were the _morning_ and _evening_ sacrifices. Nature herself fixes upon these seasons. The sun in the firmament teaches us the same lesson. The pleasing succession of day and night points out the _seasons_ for family and secret worship. And the Institution of a christian sabbath, specifies the _stated_ periods of public worship.

Besides these _stated_ seasons appointed and determined by nature and scripture, there are other fit and proper occasions, as Providence may order and overrule things, by either favors or frowns, whether public or private, personal or relative. Upon all _fit_ occasions, as well as _fixed_ and _stated_ seasons, our prayers are to ascend to the Almighty ruler of the Universe.--We are to acknowledge him, in all our ways. But we cannot acknowledge him as a prayer-hearing God, without actually praying to him, in all his appointed ways. We are to own him, as a prayer-hearing God, as well as an omniscient, omnipresent, omnipotent, merciful, glorious, holy, and bountiful God. And no man can devise any way of acknowledging him as a prayer-hearing God, but by actually applying to him, _statedly,_ in prayer. That he is a prayer-hearing God, we are expressly assured, in these remarkable words: _O thou that hearest prayer, unto thee all flesh shall come._

It may be, further, observed that _stated_ seasons of calling upon the name of the Lord, are essential parts of the duty of worshipping and owning him. Without _stated_ seasons the duty will die away, and wither, like a plant when the root is materially injured. If man have no _stated_ seasons to worship God, he will either wholly omit, or infrequently practice the important duty, indeed, one of the most important, of human life and of all Religion, or he will negligently or carelessly perform it. In the very reason and nature of the case, there must be, therefore, _stated_ seasons of worship, stated seasons for public worship, stated seasons for family worship, and stated seasons for secret worship. To have no stated seasons, will, in the end, be to reject the duty altogether. In regard to the support of animal life, though the appetites of hunger and thirst be given as directories, still mankind in general have found it necessary, to prevent intemperance and to preserve health to have _stated_ seasons for partaking of food. But in regard to the spiritual life, the preservation of religion in the soul, how much more necessary to have _stated_ seasons for the performance of prayer, which is essential not only to the flourishing state of religion in the soul and in the world, but to its very existence. Such alas! is the deplorable corruption of our nature, that if we will only worship God, when our inclinations direct, or some supposed internal whispering in the recesses of the soul, that we shall SOON FORGET all our obligations to him, who is our Maker, Preserver, and bountiful Benefactor. He who denies the _stated_ seasons of worship cannot be considered, in any other light, than the enemy of all religious adoration and homage.

There must, also, be _perseverance_ in calling upon the name of the Lord, as well as _stated_ seasons, in order to be saved. Perseverance is necessary in order to be successful. It demonstrates sincerity. It evinces engagedness. As to worldly good, perseverance and patience will work wonders. The diligent hand maketh rich. What wise and great achievements have ever been accomplished without perseverance? Would we succeed in our wishes to obtain and secure temporal felicity we must hold on our way. In religion the direction is to go on from strength to strength, to add one degree of grace to another, to be faithful unto the death, would we receive a crown of life. And perseverance in calling upon the name of the Lord alone proves our being in earnest.

To perform the duty only for a short space or infrequently, to begin the practice of it, and then omit it is a fatal symptom of hypocrisy. Hypocrites never persevere in calling upon God, in a serious and devout manner. It is the observation of an eminent Divine, "that Apostacy begins in the omission of prayer." As the source of all irreligion and wickedness is forgetfulness of God, and not setting him before us; so the first sign of a man's being disposed to religion and the service of God is betaking himself to prayer; _behold he prayeth._ And as a religious concern first shows itself in prayer, so the first symptom of declension, the first step to Apostacy is the neglect or careless performance of it. Speaking of the hypocrite, it is said, in the book of Job, _Will he always call upon God?_ As much as if it had been said, it is a mark of the hypocrite that he will not continue to call upon God. He will omit it. He will pretend excuses for the neglect of it. He will profess to disbelieve the obligation of _stated_ worship. Or he will attend only to the duty, in times of trouble and affliction, or under some awakening Providences.

We are commanded to persevere in the duty. _And he spake a parable to this end that men ought always to pray and not to faint._ Men are never to relinquish the practice of devotional duties, under any temptation or pretext. They are to be continued as long as life continues. While life and breath last, our prayers or devotional exercises are to be attended upon, at the stated seasons. The Apostle speaks of rejoicing in hope, being patient in tribulation, _continuing instant in prayer. To be instant in prayer_ is to attend upon it, in all proper ways, and upon all fit occasions, and also to be fervent in it. And to _continue instant in it_ is to persevere in the practice of devotional duties as long as it shall please God to prolong our probationary existence. He who relinquishes or infrequently attends upon prayer is either in a delusion, or in an unconverted state, whatever may be his pretext. A really good man who has experienced a work of renewing grace on his heart, cannot long deny or omit _stated_ devotional exercises. For prayer is the very breath of the new Creature. It is recorded of St. Paul as soon as he was converted, _Behold he prayeth._ This is equally true of all regenerated persons. They will be punctual and constant in their addresses to heaven, at the _stated_ seasons. You cannot keep them from the throne of grace. They would not be hired to keep from it, for immense treasures, or even worlds. The holy heart will no more drop the duty of calling upon the name of the Lord STATEDLY than it will cease breathing. It is a delusion to relinquish so important a duty as _stated_ prayer, in its various forms, because we may have heretofore been insincere or indevout, careless or formal in it. That spirit, which leads any to undervalue or to neglect prayer--to deny or turn away from the due seasons or methods of it, is not from heaven, but is the spirit of error and impiety. Only hear how plain the scripture is on this point. _Pray,_ says the Apostle to the Christians at Thessalonica, _without ceasing_: that is, continue and persevere to the end of life, in calling upon the name of the Lord: ever maintain a devotional frame of mind: pray on all proper occasions and fit and _stated_ seasons. Again--says he, _pray with all manner of prayer._ This, in all reason, must include every kind of prayer, public, social and secret. What, can we comply with this express command, and yet neglect family-worship in our houses--or public _stated_ worship on the Lord's day--or religious retirement? No words can enjoin _stated_ family worship, if these do not. He who can deny family religion or prayer, in the face of this passage of inspired truth, must have a wonderful talent at perverting scripture, and wilfully close his eyes upon a light, which nothing, but high criminal prejudice, can prevent our discerning.--The happy influence of calling upon the name of the Lord, _statedly,_ morning and evening, in our dwellings is indeed very great. "While a desire of imitation is confessedly a strong principle of action, one bright domestic pattern, in a person of superior character and authority, in calling his family to devotion, every morning and evening, will have more effect upon all beneath and about him, than a thousand dry instructions."--I shall here take leave to repeat some weighty and judicious sentences from an excellent and pious Author. "If," says he, "you neglect the duty of family prayer it will encourage and authorize their neglect. They may omit it in their families; and their Children's, Children may omit it; so that perhaps before the end of the world, there may be hundreds, and even thousands, descended from you, who have in effect learnt irreligion and impiety in your houses, and from your example; or at least have never learnt religion there. Yea, perhaps, Christ when he cometh to judgment, may find some of your descendants among the wicked, who shall be _burnt up as stubble_; and their wickedness and misery may be traced up as high as your neglect of family worship, and be in some degree, charged to your account. Now, can you say this is not probable? And if it be probable, is it not very shocking? You had a thousand times better have your families beggars, than leave them enemies to God and strangers to prayer. Whereas by a faithful care in this duty, you may leave a sweet savour behind you; a _praying seed,_ that shall be the support of religion in every future age, and your joy and crown of rejoicing at the appearance of Jesus Christ. I firmly believe, there will not be a heavier article in any man's charge at the great Day, than this, that he _cut off the entail of religion in his family_; suffered it to die in his hands, after it had been conveyed down to him by his pious ancestors; and left an ungodly Seed to be the reproach of Christianity, and spread impiety and irreligion through all succeeding generations to the end of the world." But the careless omission, in point of heinous guilt, is not to be compared with the wilful denial of family-worship. What can we think of those, who upon a pretended internal impulse or principle, deny and vilify the duty, and exert all their efforts to induce families to discontinue the practice of it? They are given up to strong delusion to believe a lie. What a bitter enemy to religion is that man who denies it to be duty, and refuses to call upon _the name_ of the Lord in his dwelling! Even were the evidence of the duty of family worship, much weaker than it is, we should suppose every good man would _statedly_ perform it; because such a high privilege, and happiness.--Calling upon the name of the Lord so as to be saved, is doing it perseveringly--in all the ways appointed, in God's holy word, in public--in the family--and in secret.

It may be, added, with evident propriety, that _calling upon the name of the Lord so as to be saved,_ implies doing it, penitently, believingly, and through the mediation and atonement of the son of God. Without true penitence, or godly sorrow, without a Gospel faith--without offering all our desires and requests to heaven in the name of Christ, we cannot be saved. What are the sacrifices of God--such sacrifices as he will be well-pleased with and own! The sacrifices of God are a broken spirit; a broken and contrite heart, he will not despise.--To whom does he look with a propitious smile? To the humble--the penitent--the believing--the poor and contrite in spirit. We are to seek the Lord while he may be found--to call on him while he is near. We are to ask in faith. We must go to a prayer-hearing God in a believing manner.--We are to seek the needed blessings, both temporal and spiritual, in the name of Christ. _And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the father by him._ All our prayers--petitions for mercy--confessions of sin--and thanksgiving must be in his name, on his account, and through his sacrifice and mediation. Our father who is in heaven, can hear us only through him. The prayers of faith will be heard--and when heard, answered in that time and way, which, upon the whole, shall be best, most for the divine glory and our good. In all our wants and distresses divine favourable interpositions may be hoped for, if sought in faith. Our Lord himself says, _Whatsoever ye shall ask in my name believing, ye shall receive_--receive in such a manner--and such measures--and at such times, as infinite wisdom sees meet; if not the very identical or individual mercy sought, still what, all things considered, is best. Christ, farther, informs us in regard to the duty of prayer in these most encouraging words, _Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the son._--Again, _If ye shall ask any thing, in my name, I will do it:_ that is, all your prayers shall have a gracious audience and acceptance. That shall be done for you, by a wise and merciful God, which shall be most for his glory and your good, though, at present, painful to you, or even ever so contrary to your wishes or hopes.----

To call upon the name of the Lord so as to be saved is then to call on him, in deep repentance--unfeigned Gospel-faith--and through the merits, righteousness, and mediation of his ever-well beloved son.----