Chapter VIII: Part 8

In order to do this subject justice, it will be necessary briefly to explain and illustrate the nature of a Gospel Church--the ends of its institution--the terms of admission into it--and the duties particularly incumbent on its members.--To enter largely upon these several points would require, even each one, a volume. Christians have thought very differently concerning them. And learned divines have disputed much about them.--I shall confine myself to what will be conceded by all parties to be important and necessary. The great and essential things are those, which should principally be regarded and attended to by all. When we descend into what is very minute and critical, the ingenious and the learned will take different paths. And very often, things, in their nature, minute or abstruse, occasion angry controversy; and call forth as much warmth as the essential truths or duties of Christianity. It is well known, and generally observed, that the Church of God is either invisible or visible. The former is composed of all who are, have been, or shall be the people of God in truth and reality, in whatever age they may live, or whatever Country they may dwell, or to whatever Communion they may belong. The latter, or visible Church of God is composed of such as openly profess the Christian Religion, attend its divine ordinances--have received baptism--and have devoted themselves, in some open manner, to the Redeemer. Persons may lose their membership in the visible Church, by denying revealed Religion, or by embracing errors fundamentally wrong, or by open and gross immoralities. The general visible Church is made up of all the particular Churches of the various denominations which hold to the foundation. Particular Churches are societies of professing Christians, who have formed themselves into one body, in different ages, places and Countries, for mutual edification, in the joint public worship of God, and the celebration of Gospel ordinances. Thus the professing Christians in Corinth--those in Thessalonica, those in Ephesus, and those at Colossae are called a Church. These however made but one Church in reality. For they received the same Gospel, maintained the same form of worship, and professed subjection to the same common Lord. The Church universal comprehends all the particular and local Churches. That there should be distinct, separate, or local Churches, is evident from this consideration, the _convenience_ of attending public worship, of exercising discipline, and enjoying special ordinances. Different forms of doing this have been adopted, in different ages and Countries. Some are attached to one form, and some to another, according to education, or habits of thinking. And the administrations or different forms will be allowed to be good, or valid by all who are not under the influence of bigotry. Catholic and candid Christians of various denominations will embrace each other, in the arms of Christian or fraternal affection and Charity; while the narrow-minded and bigoted of every communion withhold Charity from all, who are out of the pale of their Church. To confine salvation to one form only and exclusively is the mark of a bigoted mind. The Scripture hath no where laid down the _precise form_ of Church-order and government. It hath left, the particular and precise form to be practised upon, to the convenience, wisdom, and prudence of Christians; or to their peculiar circumstances. One particular form may have its advantages and disadvantages. That is the most eligible which hath the fewest inconveniences, and most excellencies. Such only are essentially wrong as plainly contradict the word of God, and introduce tyranny and domination into the Church of God. Lording it over God's heritage is always a crime of a malignant nature. Ecclesiastical tyranny is as much to be dreaded as civil. There must, with regard to local and particular Churches, be distinct places of worship, and jurisdictions. They may, however, be considered as one in doctrine, in discipline, in love; calling on the name of the same Jesus, their common Saviour and Lord, receiving for substance the same articles of faith, and attending on the same ordinances. A Church, in the original meaning of the word, is an assembling together of a number of persons, for particular purposes; especially religious ones, that they may jointly engage in divine worship, mutually edify one another, and attend all divine ordinances, agreeably to the word of God, taking that for the only rule of their faith and practice. And a number covenanting together to walk by this rule, to conform to all the revealed will of God, and to watch over one another, and to exercise the discipline of the Gospel, is the sense, in which the word Church is used, in scripture, when it is taken for a particular Church. The word indeed is used in the several senses, which have now been mentioned.

The design of the supreme being in the institution of a Gospel Church is, in general, the mutual edification of the members, the interest and honour of religion, the divine glory, and man's Salvation. A gracious God has wise intentions in all he does, whether in the world of nature, or administrations of providence, or redemption of the Gospel. He doth nothing in vain. In the things of Religion the divine wisdom and goodness appear in a most pleasing and attractive light. And his design, in the institution of a Gospel-Church, was that mankind might be under the best advantages, to honour his great name, and secure their own Salvation; that the interests of piety and Virtue might be best consulted and promoted. A regular or duly organized Church is composed of the church-officers and private brethren. The officers in Christ's kingdom are of two kinds or ranks, Pastors and Deacons. And the Pastors are called indifferently _Elders, Teachers, Ministers, Bishops,_ and _Overseers_ of the Church. As Christ's kingdom is not of this world, so no considerations of a worldly nature are the Scripture-motives for our professing ourselves to be members of it. The design which we ought to have in view in belonging to it, should be altogether spiritual; that we may, in the enjoyment of proper means, be built up in knowledge and holiness; that we may be made meet for the inheritance of the saints in light; may publicly worship the Deity, attend divine Ordinances, celebrate together the divine praises, on the holy Sabbath, and watch over one another; that we may all at last be convened together in heaven, to join in all the purity, sublimity, and perfection of celestial worship: and be prepared in the temper of our minds to celebrate forever, the high praises of our Creator and Redeemer, in the Church triumphant.

Among the members of a Gospel-Church there is always supposed a solemn covenant or agreement to walk together in the laws, doctrines, truths and ordinances of Christ, to exercise the discipline of the head of the Church in meekness and love, and to aid one another in the way to eternal blessedness.

What is required of us in order to be received, as regular members, into a Gospel-Church, is that we have some general knowledge of the great and essential doctrines of the Gospel; that we declare our belief in them; our subjection to Christ as our Lord; and that our conduct and conversation have been agreeable to the Gospel, or if otherwise, that we profess sorrow and reformation. Much hath been said and written about the qualifications necessary to an orderly and acceptable attendance on the special ordinances of the Gospel. Good men have differed widely from each other, in their opinions, concerning a point which, all will allow, is very important. But in too many instances, this difference has occasioned bitterness, and hard judging. If we lay aside prejudice, and attachment to _names_ and _parties_; and impartially look for direction and guidance from the holy scriptures, it might be expected that there would be a greater union. The scripture is plain. And the very reason and nature of the thing teach us what is required, in order to participate of Gospel-Ordinances to divine acceptance, and our own edification and comfort. The nature of the ordinances, and of a Gospel Church may lead us to form some just opinion of what is necessary as a term of admission into the latter, and enjoyment of the former. All Christians who love our Lord Jesus Christ in sincerity, if they impartially consult the advancement of his cause, would wish to have any difference which may subsist among them, lessened, and their union strengthened. Their endeavour should be to keep the unity of the spirit in the bond of peace. The more Christians differ, the more occasion is given to the enemies of the cross of Christ to triumph. The very attempt to promote peace and union merits the approbation of all Zion's friends. There is but one Salvation--and one way to obtain it. _There is one body, and one spirit, even as ye are called,_ says the Apostle to the Ephesian Converts, _in one hope of your calling; One Lord, one faith, one baptism--one God and father of all who is above all, and through all, and in you all._ Must it not be evident, then, that all who would enjoy the particular ordinances and privileges of this _one Lord_ and his religion, should have some general knowledge of the doctrines, truths, and duties of this religion? If grossly ignorant of these, how can they honor the Redeemer, or rightly and profitably attend his holy institutions? And is it not also clear, that they must believe in this religion; and openly profess their belief, in some way, which shall be satisfactory; and feel a regard and love to it? Must they not be impressed with such a sense of its importance as to be resolved, to live agreeably to its precepts, that they may enjoy its consolations, and be entitled to its rewards? And if their former lives have been openly immoral and profane, or scandalous, is it not indispensably necessary, that they profess repentance? All who are doctrinally taught, morally clean, and piously disposed, may acceptably attend on the special ordinances of the Christian Religion. If we examine the conduct of the Apostles, our infallible guides, in discipline as well as doctrines, we shall see that they required of all, whom they admitted into the Churches gathered and formed by them, a confession that Jesus was the Christ, and a solemn purpose to conform themselves to the precepts of his Gospel, and to depend on him for salvation.--

After just hinting at the terms of admission into the Gospel-Church, the duty of the members may with propriety be stated in a few words. This is of large extent. In general, it is to walk in all good conscience before God. And in particular, they should set a pious example to others, by a steady and unshaken attendance on public worship--on means and ordinances. They should show to the world, their high esteem of them, as appointed by infinite wisdom and goodness. And if in any place or among any people, where their lot may be cast, at any time, divine ordinances should be vilified or disowned, they should more especially show their esteem of, and attachment to them. To study the peace, the prosperity, and welfare of the Church; to watch over one another in meekness and love; to do all in their power to prevent errors; to heal divisions, if any arise; to avoid giving just grounds of offence to any; to keep from all party views and aims; and to honor God, in all his ways, is incumbent on all members of Churches. The solemn covenant and promises, which they take upon them, either expressly or virtually, bind them to particular duties. The vows of the Lord are upon them. And covenant-breakers--and promise-breakers are among the most odious characters. For we never know when or where to trust such. The character of a citizen of Zion is, that _he that walketh uprightly_ and _worketh righteousness, and speaketh the truth in his heart_--and _he that sweareth to his own hurt, and changeth not._ The man who deliberately breaks his religious vows and covenant engagements, can have no sense of God or divine things. His heart must be obdurate, and his conscience asleep.--All, who have named the name of Christ, should be careful to depart from iniquity, and see that their conversation is such as becometh the Gospel. Such, in brief, is the duty of all the members of a Gospel-Church.

The way is now prepared to exhibit the scripture-evidence that it is the will of the author of Christianity, that in the New Testament-dispensation, there should be particular Gospel-Churches. The proof of this from the word of God, is plain and full. It is apprehended that, if we admit the divine authority of the scriptures, we shall be obliged to admit the reality of Gospel-Churches.----For--_in the first place,_ Jesus Christ, in so many words, declares that he has a Church, which is sometimes called his kingdom--his flock--his followers--his people,--and those whom the Father gave him, or his sheep. When Peter made that noble confession in answer to his Saviour's question, _Thou art Christ, the son of the living God._ The Saviour replies; _And I say unto thee thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it._ Allusion is here made to the meaning of the word _Peter,_--his person--or successors in office, was not the rock, upon which the Church was to be built; but the confession that he made, that Jesus was the Christ, was the rock, upon which the Church was to be built. And to the joy of all true friends to the Gospel, no power of evil men, or evil angels, however, much they may be permitted to vex, persecute, and distress, shall be able to overthrow the Church. It will live amidst all winds that may blow. It will be supported in the midst of all storms, or dangers. No weapon formed against it shall eventually prosper. It will continue, through all time, and finally prevail. _Surely there is no inchantment against Jacob, neither is there any divination against Israel._ The words of Balaam spoken of Israel, may be pertinently applied to the Church of our Lord Jesus Christ, _How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!_ Saul is said to make havock of the Church. _As for Saul_ he _made havock of the Church, entering into every house, and haling men and women, committed them to prison._ These men and women, who fell as victims to his persecuting rage, were members of the Church. But how could he make havock of the Church, if there were no such thing as Gospel-Churches? Herod is said to stretch out his hand to vex the Church. _Now about that time, Herod the king stretched forth his hands to vex certain of the Church._ The unhappy individuals, whom he sorely persecuted, were members of the Gospel-Churches, organized by the inspired Apostles,--The Church at Jerusalem received some that were sent to them, upon special business, with friendly affection. _And when they were come to Jerusalem, they were received of the Church._ This must be the Church that was planted in that City, of which St. James was the stated Bishop, and whom Herod cruelly put to death. And the Church is said to be purchased by the blood of Christ. _Take heed therefore unto yourselves and to all the flock over which the holy Ghost has made you overseers to feed the Church of God, which he hath purchased with his own blood._ Christ is represented also as head over all things to the Church; and it is by an easy metaphor called his body. _And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all things._ He is said to love the Church--to give himself for it--to sanctify and cleanse it. _Even as Christ also loved the Church, and gave himself for it, that he might sanctify it and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish._ Again, observes the Apostle Paul, _This is a great Mystery, but I speak concerning Christ and his Church._ All particular Gospel-Churches make one universal Church. Where the same essential doctrines are maintained--the same common Saviour owned--the same ordinances celebrated--though there may be many circumstantial differences, as to names, opinions, and forms, it is the same Church.--If there be not a Gospel-Church, in which the word and ordinances are to be dispensed, prayers offered, and the Sabbath observed, why is there this frequent mention of the Church? a multitude of other passages, which speak of the Church or particular Churches, might be easily cited, but those already cited are sufficient, as a sample. Did our Lord and his Apostles know what they said; or did they mean to mislead and impose upon us? If they know what they said, and meant faithfully to teach us, then the institution of a Gospel-Church cannot be denied.

_In the next place,_ when the Apostles went forth and preached the Gospel to all nations, _the Lord working with them and confirming the word with signs following,_ they gathered and formed churches, ordained pastors, and chose deacons. In Judea, in Galilee, and in Samaria were churches formed, teachers set over them, and other necessary regulations made, before Paul's conversion, while he, by the fury of persecution, endeavoured to destroy the christian cause. For we are informed of the rest and peace which the churches, in those countries, enjoyed after his conversion to christianity. _Then had the churches rest throughout all Judea, and Galilee, and Samaria and were edified._ In those places, churches were collected, in which public worship and divine ordinances were celebrated. In Galatia, Ephesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica, Philippi, Rome, and Jerusalem: and to name no more particular places, in Asia, Africa, and Europe, that is, in a great part of the then known world, were churches gathered and christian Ministers set over them, by the Apostles. This we are as certain of, as we can be of any thing recorded in holy Writ. We find it, in the history of the acts of the Apostles, and in their Epistles. We cannot doubt or hesitate about this matter, whether it be fact or not. The Apostles wrote, sent, and dedicated their Epistles to particular churches. For instance, inspired letters are directed to the church at Rome, Corinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But why is this done, if there were no churches formed in any of these places? Did the Apostles dedicate long Epistles to what did not exist? Did Paul write to the church, at Thessalonica, as my text says he did, when at the same time, there was no church there?----If we ask, what was the business of these churches; the answer is, to attend upon the preached word, and dispensed ordinances. By public worship they were to honour God, to promote religion, to preserve pure and entire all divine appointments, and to build up one another in faith, love and good works.--

_In the third place,_ the institution of divine ordinances, the christian Sabbath, public worship, and the christian Ministry, is an argument in favour of the institution of Gospel-churches, which cannot fail deeply to impress conviction upon the mind. We have full and very plain proof of the institution of divine ordinances, baptism and the Lord's Supper, of public worship, of the christian Sabbath, and of the office and work of a Gospel-Minister. The conclusion is there are particular Gospel-churches. There is no possible way to get rid of this conclusion, but to deny the premises. Both are true, or both are false. If we reject the one, the other cannot be maintained. In order to be self-consistent and uniform, if we deny the institution of a Gospel-Church, we are under a necessity of denying all divine ordinances, and rejecting the idea of a Gospel-Ministry. One error, like one falsehood, draws after it another: it leads to a second--to a third, to support itself. He who denies one part of the Gospel, is at length compelled to retract his error, or to give up another part. If we deny the institution of the Christian Sabbath, we are obliged to deny, in order to keep ourselves in countenance, by the appearance of consistency, _stated_ public worship and divine ordinances. And if we deny these, we must reject all idea of particular Gospel-Churches. For the very notion of a Gospel-Church is a number of professed believers in Christ, formed into a union and fellowship, by a solemn covenant, to enjoy religious worship, and Gospel-ordinances.

_In the fourth place,_ it seems that a denial of the institution of particular Gospel churches, in which the discipline of the Gospel is to be exercised, as well as its worship and ordinances observed, involves in it the denial of the whole Gospel. The Apostles certainly tell us of their planting churches--of overseers placed over those churches, to labour among them in word and doctrine--to reprove, to exhort--and to feed them. They tell us of the discipline to be exercised in Christ's house; how church-officers are to conduct, in the discharge of their offices, how the church is to be ruled and governed--how ordinances are to be dispensed--how deacons are to serve the table of the Lord--how private brethren are to demean themselves. They largely describe the character and duty of Ministers--and the duty of the members of a church in a church-capacity. But how are we to understand all this? If there be no Gospel-churches in the New-Testament-dispensation, what are we to believe--what are we to admit--and how shall we acquit the Apostles of dishonesty and ignorance? The whole Gospel, therefore, must stand or fall with the idea of particular Gospel-churches, instituted by the labours of the Apostles, under the authority and inspiring influence of the holy Ghost. If the formation of them be a human device, man's work and contrivance, then we can rely on nothing, which the Apostles either taught or did.

In the review of this subject, we see the necessity of keeping most exactly to the holy scriptures, in the discipline and order of our churches, in the forms of external administrations, as well as the doctrines and duties, ordinances and practice. Our articles of faith, and our rules of life are to be taken wholly from them. The direction to Moses, that distinguished servant of the Lord, in respect to the building of the Tabernacle, _See that thou do it according to the pattern shewed thee in the Mount,_ should lie, with all its weight and importance, upon the minds of all the _builders_ in Christ's spiritual kingdom. We should anxiously aim at the original primitive simplicity of the Gospel, in our mode of worship, in our discipline, in our terms of admission into the church, and in our doctrines. A medium between fanatics and formalists seems to be nearest the faith and order of Gospel-Churches. Mankind are so prone to extremes, in things of Religion, as well as other things, that a medium is usually the nearest to what is right. Fanatics are for refining and reforming away all order, and truth. Formalists place all religion in things exterior. This hath ever been the case, from the day of Christ, down to the present age, as appears from the history of the Church. Both fanatics and mere formalists are wrong. But which are most culpably criminal and erroneous is hard to determine. _For in Christ Jesus, neither circumcision availeth any thing nor uncircumcision, but a new creature. He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. And unless our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven._--Upon the whole, let us all be persuaded that true Religion is the way of duty: and that the way of duty, is the way of happiness.

DISCOURSE XII.

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The right way to understand the inspired writings.

LUKE xxiv. 45.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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