Sermons on Several Occasions

11. "There is one faith;" which is the free gift of God, and is the ground of their hope. This is not barely the faith of a Heathen; Namely, a belief that "there is a God," and that he is gracious and just, and, consequently, "a rewarder of them that diligently seek him." Neither is it barely the faith of a devil; though this goes much farther than the former. For the devil believes, and cannot but believe, all that is written both in the Old and New Testament to be true. But it is the faith of St. Thomas, teaching him to say with holy boldness, "My Lord, and my God!" It is the faith which enables every true Christian believer to testify with St. Paul, "The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me."

12. "There is one baptism;" which is the outward sign our one Lord has been pleased to appoint, of all that inward and spiritual grace which he is continually bestowing upon his Church. It is likewise a precious means, whereby this faith and hope are given to those that diligently seek him. Some, indeed, have been inclined to interpret this in a figurative sense; as if it referred to that baptism of the Holy Ghost which the Apostles received at the day of Pentecost, and which, in a lower degree, is given to all believers: But it is a stated rule in interpreting Scripture, never to depart from the plain, literal sense, unless it implies an absurdity. And beside, if we thus understood it, it would be a needless repetition, as being included in, "There is one Spirit." 13. "There is one God and Father of all" that have the Spirit of adoption, which "crieth in their hearts, Abba, Father;" which "witnesseth" continually "with their spirits," that they are the children of God: "Who is above all," - the Most High, the Creator, the Sustainer, the Governor of the whole universe: "And through all," - pervading all space; filling heaven and earth: Totam Mens agitans molem, et magno se corpore miscens: -

[The following is Wharton's translation of this quotation from Virgil: - "The general soul Lives in the parts, and agitates the whole." - Edit.] "And in you all," - in a peculiar manner living in you, that are one body, by one spirit: Making your souls his loved abode, The temples of indwelling God. 14. Here, then, is a clear unexceptionable answer to that question, "What is the Church?" The catholic or universal Church is, all the persons in the universe whom God hath so called out of the world as to entitle them to the preceding character; as to be "one body," united by "one spirit;" having "one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, and in them all."

15. That part of this great body, of the universal Church, which inhabits any one kingdom or nation, we may properly term a National Church; as, the Church of France, the Church of England, the Church of Scotland. A smaller part of the universal Church are the Christians that inhabit one city or town; as the Church of Ephesus, and the rest of the seven Churches mentioned in the Revelation. Two or three Christian believers united together are a Church in the narrowest sense of the word. Such was the Church in the house of Philemon, and that in the house of Nymphas, mentioned Col. 4:15. A particular Church may, therefore, consist of any number of members, whether two or three, or two or three millions. But still, whether they be larger or smaller, the same idea is to be preserved. They are one body, and have one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all. 16. This account is exactly agreeable to the nineteenth Article of our Church, the Church of England: (Only the Article includes a little more than the Apostle has expressed:) "OF THE CHURCH.

"The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly administered." It may be observed, that at the same time our thirty-nine Articles were compiled and published, a Latin translation of them was published by the same authority. In this the words were coetus credentium; "a congregation of believers;" plainly showing that by faithful men, the compilers meant, men endued with living faith. This brings the Article to a still nearer agreement to the account given by the Apostle. But it may be doubted whether the Article speaks of a particular Church, or of the Church universal. The title, "Of the Church," seems to have reference to the catholic Church; but the second clause of the Article mentions the particular Churches of Jerusalem, Antioch, Alexandria, and Rome. Perhaps it was intended to take in both; so to define the universal Church as to keep in view the several particular Churches of which it is composed.

17. These things being considered, it is easy to answer that question, "What is the Church of England?" It is that part, those members, of the Universal Church who are inhabitants of England. The Church of England is, that body of men in England, in whom "there is one Spirit, one hope, one Lord, one faith;" which have "one baptism," and "one God and Father of all." This and this alone is the Church of England, according to the doctrine of the Apostle. 18. But the definition of a Church, laid down in the Article, includes not only this, but much more, by that remarkable addition: "In which the pure word of God is preached, and the sacraments be duly administered." According to this definition, those congregations in which the pure Word of God (a strong expression) is not preached are no parts either of the Church of England, or the Church catholic; as neither are those in which the sacraments are not duly administered.

19. I will not undertake to defend the accuracy of this definition. I dare not exclude from the Church catholic all those congregations in which any unscriptural doctrines, which cannot be affirmed to be "the pure word of God," are sometimes, yea, frequently preached; neither all those congregations, in which the sacraments are not "duly administered." Certainly if these things are so, the Church of Rome is not so much as a part of the catholic Church; seeing therein neither is "the pure word of God" preached, nor the sacraments "duly administered." Whoever they are that have "one Spirit, one hope, one Lord, one faith, one God and Father of all," I can easily bear with their holding wrong opinions, yea, and superstitious modes of worship: Nor would I, on these accounts, scruple still to include them within the pale of the catholic Church; neither would I have any objection to receive them, if they desired it, as members of the Church of England. II. 20. We proceed now to the second point. What is it to "walk worthy of the vocation wherewith we are called?"

It should always be remembered that the word walk, in the language of the Apostle, is of a very extensive signification. It includes all our inward and outward motions; all our thoughts, and words, and actions. It takes in, not only everything we do, but everything we either speak or think. It is, therefore, no small thing "to walk," in this sense of the word, "worthy of the vocation wherewith we are called;" to think, speak, and act, in every instance in a manner worthy of our Christian calling.

21. We are called to walk, First, "with all lowliness:" to have that mind in us which was also in Christ Jesus; not to think of ourselves more highly than we ought to think; to be little, and poor, and mean, and vile in our own eyes; to know ourselves as also we are known by Him to whom all hearts are open; to be deeply sensible of our own unworthiness, of the universal depravity of our nature, (in which dwelleth no good thing,) - prone to all evil, averse to all good; insomuch that we are not only sick, but dead in trespasses and sins, till God breathes upon the dry bones, and creates life by the fruit of his lips. And suppose this is done, - suppose he has now quickened us, infusing life into our dead souls; yet how much of the carnal mind remains! How prone is our heart still to depart from the living God! What a tendency to sin remains in our heart, although we know our past sins are forgiven! And how much sin, in spite of all our endeavours, cleaves both to our words and actions! Who can be duly sensible how much remains in him of his natural enmity to God, or how far he is still alienated from God by the ignorance that is in him?

22. Yea, suppose God has now thoroughly cleansed our heart, and scattered the last remains of sin; yet how can we be sensible enough of our own helplessness, our utter inability to all good, unless we are every hour, yea, every moment, endued with power from on high? Who is able to think one good thought, or to form one good desire, unless by that Almighty power which worketh in us both to will and to do of his good pleasure? We have need even in this state of grace, to be thoroughly and continually penetrated with a sense of this. Otherwise we shall be in perpetual danger of robbing God of his honour, by glorying in something we have received, as though we had not received it. 23. When our inmost soul is thoroughly tinctured therewith, it remains that we "be clothed with humility." The word used by St. Peter seems to imply that we be covered with it as with a surtout; that we be all humility, both within and without; tincturing all we think, speak, and do. Let all our actions spring from this fountain; let all our words breathe this spirit; that all men may know we have been with Jesus, and have learned of him to be lowly in heart.

24. And being taught of Him who was meek as well as lowly in heart, we shall then be enabled to "walk with all meekness;" being taught of Him who teacheth as never man taught, to be meek as well as lowly in heart. This implies not only a power over anger, but over all violent and turbulent passions. It implies the having all our passions in due proportion; none of them either too strong or too weak; but all duly balanced with each other; all subordinate to reason; and reason directed by the Spirit of God. Let this equanimity govern your whole souls; that your thoughts may all flow in an even stream, and the uniform tenor of your words and actions be suitable thereto. In this "patience" you will then "possess your souls;" which are not our own while we are tossed by unruly passions. And by this all men may know that we are indeed followers of the meek and lowly Jesus.

25. Walk with all "longsuffering." This is nearly related to meekness, but implies something more. It carries on the victory already gained over all your turbulent passions; notwithstanding all the powers of darkness, all the assaults of evil men or evil spirits. It is patiently triumphant over all opposition, and unmoved though all the waves and storms thereof go over you. Though provoked ever so often, it is still the same, - quiet and unshaken; never being "overcome of evil," but overcoming evil with good. 26. The "forbearing one another in love" seems to mean, not only the not resenting anything, and the not avenging yourselves; not only the not injuring, hurting, or grieving each other, either by word or deed; but also the bearing one another's burdens; yea, and lessening them by every means in our power. It implies the sympathizing with them in their sorrows, afflictions, and infirmities; the bearing them up when, without our help, they would be liable to sink under their burdens; the endeavouring to lift their sinking heads, and to strengthen their feeble knees.

27. Lastly: the true members of the Church of Christ "endeavour," with all possible diligence, with all care and pains, with unwearied patience, (and all will be little enough,) to "keep the unity of the Spirit in the bond of peace;" to preserve inviolate the same spirit of lowliness and meekness, of longsuffering, mutual forbearance, and love; and all these cemented and knit together by that sacred tie, - the peace of God filling the heart. Thus only can we be and continue living members of that Church which is the body of Christ.

28. Does it not clearly appear from this whole account, why, in the ancient Creed, commonly called the Apostles', we term it the universal or catholic Church, - "the holy catholic Church?" How many wonderful reasons have been found out for giving it this appellation! One learned man informs us, "The Church is called holy, because Christ, the Head of it, is holy." Another eminent author affirms, "It is so called because all its ordinances are designed to promote holiness;" and yet another, - "because our Lord intended that all the members of the Church should be holy." Nay, the shortest and the plainest reason that can be given, and the only true one, is, - The Church is called holy, because it is holy, because every member thereof is holy, though in different degrees, as He that called them is holy. How clear is this! If the Church, as to the very essence of it, is a body of believers, no man that is not a Christian believer can be a member of it. If this whole body be animated by one spirit, and endued with one faith, and one hope of their calling; then he who has not that spirit, and faith, and hope, is no member of this body. It follows, that not only no common swearer, no Sabbath-breaker, no drunkard, no whoremonger, no thief, no liar, none that lives in any outward sin, but none that is under the power of anger or pride, no lover of the world, in a word, none that is dead to God, can be a member of his Church.

29. Can anything then be more absurd, than for men to cry out, "The Church! The Church!" and to pretend to be very zealous for it, and violent defenders of it, while they themselves have neither part nor lot therein, nor indeed know what the Church is? And yet the hand of God is in this very thing! Even in this his wonderful wisdom appears, directing their mistake to his own glory, and causing "the earth to help the woman." [Rev. 12:16] Imagining that they are members of it themselves, the men of the world frequently defend the Church: Otherwise the wolves that surround the little flock on every side would in a short time tear them in pieces. And for this very reason, it is not wise to provoke them more than is unavoidable. Even on this ground, let us, if it be possible, as much as lieth in us, "live peaceably with all men." Especially as we know not how soon God may call them too out of the kingdom of Satan into the kingdom of his dear Son.

30. In the mean time, let all those who are real members of the Church, see that they walk holy and unblamable in all things. "Ye are the light of the world!" Ye are "a city set upon a hill," and "cannot be hid." O "let your light shine before men!" Show them your faith by your works. Let them see, by the whole tenor of your conversation, that your hope is all laid up above! Let all your words and actions evidence the spirit whereby you are animated! Above all things, let your love abound. Let it extend to every child of man: Let it overflow to every child of God. By this let all men know whose disciples ye are, because you "love one another."

On Schism "That there might be no schism in the body." 1 Cor. 12:25. 1. If there be any word in the English tongue as ambiguous and indeterminate in its meaning as the word Church, it is one that is nearly allied to it, - the word Schism. it has been the subject of innumerable disputes for several hundred years; and almost innumerable books have been written concerning it in every part of the Christian world. A very large share of these have been published in our country; particularly during the last century, and the beginning of the present: And persons of the strongest understanding, and the most consummate learning, have exhausted all their strength upon the question, both in conversation and writing. This has appeared to be more necessary than ever, since the grand separation of the Reformed from the Romish Church. This is a charge which the members of that Church never fail to bring against all that separate from her; and which, consequently, has employed the thought and pens of the most able disputants on both sides. And Those of each side have generally, when they entered into the field, been secured of victory; supposing the strength of their arguments was so great, that it was impossible for reasonable men to resist them.

2. But it is observable, that exceeding little good has been done by all these controversies. Very few of the warmest and ablest disputants have been able to convince their opponents. After all that could be said, the Papists are Papists, and the Protestants are Protestants still. And the same success has attended those who have so vehemently disputed about separation from the Church of England. Those who separated from her were eagerly charged with schism; they as eagerly denied the charge; and scarce any were able to convince their opponents either on one side or the other. 3. One great reason why this controversy has been so unprofitable, why so few of either side have been convinced, is this: They seldom agreed as to the meaning of the word concerning which they disputed: and if they did not fix the meaning of this, if they did not define the term before they began disputing about it, they might continue the dispute to their lives' end, without getting one step forward; without coming a jot nearer to each other than when they first set out. 4. Yet it must be a point of considerable importance, or St. Paul would not have spoken so seriously of it. It is, therefore, highly needful that we should consider, I. The nature, and ,

II. The evil of it. I. 1. It is the more needful to do this, because among the numberless books that have been written upon the subject, both by the Romanists and Protestants, it is difficult to find any that define it in a scriptural manner. The whole body of Roman Catholics define schism, a separation from the Church of Rome; and almost all our own writers define it, a separation from the Church of England. Thus both the one and the other set out wrong, and stumble at the very threshold. This will easily appear to any that calmly consider the several texts wherein the word "schism" occurs: from the whole tenor of which it is manifest, that it is not a separation from any Church, (whether general or particular, whether the Catholic, or any national Church,) but a separation in a Church.

2. Let us begin with the first verse, wherein St. Paul makes use of the word. It is the tenth verse of the first chapter of his First Epistle to the Corinthians. The Words are, "I beseech you, brethren, by the name of the Lord Jesus, that ye all speak the same thing, and that there be no schisms" ( the original word is schismata) "among you." Can anything be more plain than that the schisms here spoken of, were not separations from, but divisions in, the Church of Corinth? Accordingly, it follows, "But that ye be perfectly united together, in the same mind and in the same judgment." You see here, that an union in mind and judgment was the direct opposite to the Corinthian schism. This, consequently, was not a separation from the Church or Christian society at Corinth' but a separation in the Church; a disunion in mind and judgment, (perhaps also affection,) among those who, notwithstanding this, continued outwardly united as before.

3. Of what nature this schism at Corinth was, is still more clearly determined (if anything can be more clear) by the words that immediately follow: "Now this I say," - this is the schism of which I speak; you are divided into separate parties; some of you speaking in favor of one, some of another preacher, - "Every one of you saith," (verse 12, ) "I am of Paul, and I of Apollos, and I of Cephas," or Peter. Who then does not see that the schism for which the Apostle here reproves the Corinthians is neither more nor less than the splitting into several parties, as they gave the preference to one or another preacher? And this species of schism there will be occasion to guard against in every religious community.

4. The second place where the Apostle uses this word is in the eighteenth verse of the eleventh chapter of this Epistle: "When ye come together in the Church," the Christian congregation, "I hear that there are division" ( the original word here also is schismata, schisms) "among you." But what were these schisms? The Apostle immediately tells you: (Verse 20:) "When you come together," professing you design is "to eat of the Lord's Supper, every one of you taketh before another his own supper," as if it were a common meal. What then was the schism? It seems, in doing this, they divided into little parties, which cherished anger and resentment one against another, even at the solemn season.

5. May it not be observed, (to make a little digression here, for the sake of those who are troubled with needless scruples on this head,) that the sin which the Apostle charges on the communicants at Corinth in this chapter is usually quite misunderstood? It was precisely this, and nothing else, "the taking one before another his own supper;'" and in such a shocking manner, that while "one was hungry, another was drunken." By doing this, he says, "ye eat and drink" (not "damnation:" a vile mistranslating of the word, but) judgment, temporal judgment, "to yourselves:" Which sometimes shortened their lives. "For this cause" - for sinning in this vile manner - "many are sick and weak among you." Observe here two things: First, What was the sin of the Corinthians? Mark it well, and remember it. It was taking one before another his own supper; so that while one was hungry, another was drunken. Secondly, What was the punishment? It was bodily weakness and sickness; which, without repentance, might end in death. But what is this to you? Your cannot commit their sin: Therefore, you cannot incur their punishment.

6. But to return. It deserves to be seriously remarked, that in this chapter the Apostle uses the word "heresies" as exactly equivalent with the word "schisms." "I hear," says he, (verse 18.) "that there are schisms among you, and I partly believe it:" He then adds, (verse 19, ) "for there must be heresies" (another word for the same thing) "among you, that they which are approved among you may be made manifest." As if he had said, "The wisdom of God permits it so to be, for this end, - for the clear manifestation of those whose heart is right with him." This word, therefore, (heresy,) which has been so strangely distorted for many centuries, as if it meant erroneous opinions, opinions contrary to the faith delivered to the saints, - which has been made a pretense for destroying cities, depopulation countries, and shedding seas of innocent blood, - has not the least reference to opinions, whether right or wrong. It simply means, wherever it occurs in Scripture, divisions, or parties, in a religious community.

7. The third and the only remaining place in this Epistle, wherein the Apostle uses this word, is the twenty fifth verse of the twelfth chapter; where, speaking of the Church, he seems to mean the Church universal, the whole body of Christ,) he observes, "God hath tempered the body together, having given more abundant honour to that part which lacked, that there might be no schism in the body:" (Verse 24, 25:) He immediately fixes the meaning of his own words: "But that the members might have the same care one for another: And Whether one member suffer, all the members suffer with it or one member be honoured, all the members rejoice with it.: We may easily observe that the word Schism here, means the want of this tender care for each other. It undoubtedly means an alienation of affection in any of them toward their brethren; a division of heart, and parties springing therefrom, though they were still outwardly united together; though they still continued members of the same external society.

8. But there seems to be one considerable objection against the supposing heresy and schism to mean the same thing. It is said, St. Peter, in the second chapter of his Second Epistle, takes the word Heresies in a quite different sense. His words are, (verse 1, ) "There shall be among you false teachers, who will bring in damnable," or destructive, "heresies, denying the Lord that bought them." It does by no means appear that St. Peter here takes the word Heresies in any other sense that St. Paul does. Even in this passage it does not appear to have any reference to opinions, good or bad. Rather it means, They will "bring in" or occasion, destructive parties or sects, (so it is rendered in the common French translation,) who "deny the Lord that bought them:" Such sects now swarm throughout the Christian world.

9. I shall be thankful to any one who will point to me any other place in the inspired writings, where this word "Schism" is to be found. I remember only these three. And it is apparent to every impartial reader, that is does not, in any of these, mean a separation from any Church or body of Christians, whether with or without cause. So that the immense pains which have been taken both by Papists and Protestants, in writing whole volumes against Schism, as a separation, whether from the Church of Rome, or from the Church of England, exerting all their strength, and bringing all their learning, have been employed to mighty little purpose. They have been fighting with shadows of their own raising; violently combating a sin which had no existence but in their own imagination; which is to once forbidden, no, nor once mentioned, either in the Old or New Testament,

10. "But is there no sin resembling what so many learned and pious writers have termed Schism, and against which all the members of religious communities have need to be carefully guarded?: I do not doubt but there is; and I cannot tell, whether this too may not, in a remote sense, be called Schism: I mean, "A causeless separation from a body of living Christians.: There is no absurdity in taking the word in this sense, though it be not strictly scriptural. And it is certain all the members of Christian communities should be carefully guarded against it. For how little a thing soever it may seem, and how innocent soever it may be accounted, schism, even in this sense, is both evil in itself, and productive of evil consequences.

11. It is evil in itself. To separate ourselves from a body of living Christian, with whom we were before united, is a grievous breach of the law of love. It is the nature of love to unite us together; and the greater the love, the stricter the union. And while this continues in its strength, nothing can divide those whom love has united. It is only when our love grows could, that we can think of separating from our brethren. And this is certainly the case with any who willingly separate from their Christian brethren. The pretences for separation may be innumerable, but want of love is always the real cause; otherwise they would still hold the unity of he Spirit in the bound of peace. It is therefore contrary to all those commands of God, wherein brotherly love is enjoined: To that of St. Paul, "Let brotherly love continue:" - that of St. John, "My beloved children, love one another;" - and especially to that of our blessed Master, "This is my commandment, That ye love one another, as I have loved you" Yea, "By this," saith he, "shall all men know that ye are my disciples, if ye love one another."

12, And as such a separation is evil in itself, being a breach of brotherly love, so it brings forth evil fruit; it is naturally productive of the most mischievous consequences. It opens a door to all unkind tempers, both in ourselves and others. It leads directly to a whole train of evil surmising, to severe and uncharitable judging of each other. It gives occasion to offense, to anger and resentment, perhaps in ourselves as well as in our brethren; which, if not presently stopped, may issue in bitterness, malice, and settled hatred; creating a present hell wherever they are found, as a prelude to hell eternal.

13. But the ill consequences of even this species of schism do not terminate in the heart. Evil tempers cannot long remain within, before they are productive of outward fruit. Out of the abundance of the heart the mouth speaketh. As he whose heart is full of love openeth his mouth with wisdom, and in his lips there is the law of kindness; so he whose heart is full of prejudice, anger, suspicion, or any unkind temper, will surely open his mouth in a manner corresponding with the disposition of his mind. And hence will arise, if not lying and slandering, (which yet will hardly be avoided,) bitter words, tale-bearing, backbiting, and evil-speaking of every kind. 14. From evil words, form tale-bearing, backbiting and evil-speaking, how many evil works will naturally flow! Anger, jealousy, envy, wrong tempers of every kind, do not vent themselves merely in words, but push men continually to all kind of ungodly and unrighteous actions. A plentiful harvest of all the woks of darkness may be expected to spring from this source; whereby, in the end, thousands of souls, and not a few of those who once walked in the light of God's countenance, may be turned from the way of peace, and finally drowned in everlasting perdition.

15. Well might our blessed Lord say, "Woe unto the world because of offenses:" Yet, "it must needs be, that offenses will come:" Yea, abundance of them will of necessity arise when a breach of this sort is made in any religious community; while they that leave it endeavour to justify themselves, by censuring those they separate from; and these on the other hand retort the charge, and strive to lay the blame on them. But how mightily does all this altercation grieve the Holy Spirit of God! How does it hinder his mild and gentle operations in the souls both of one and the other! Heresies and schisms (in the scriptural sense of those words) will, sooner or later, be the consequence; parties will be formed, on one and the other side, whereby the love of many will wax cold. The hunger and thirst after righteousness, after either the favor or the full image of God, together with the longing desires wherewith so many were filled of promoting the work of God in the souls of their brethren, will grow languid, and as offenses increase will gradually die away. And as the "fruit of the Spirit" withers away, "the works of the flesh" will again prevail, to the utter destruction, first of the power, and then of the very form, of religion. These consequences are not imaginary, are not built on mere conjectures, but on plain matter of fact. This has been the case again and again within these last thirty or forty year: These have been the fruits which we have seen, over and over, to be consequent on such a separation.

16. And what grievous stumbling-block must these things be to those who are without, to those who are strangers to religion, who have neither the form nor the power of godliness! How will they triumph over these once eminent Christians! How boldly ask, "What are they better than us?" How will they harden their hearts more and more against the truth, and bless themselves in their wickedness? from which, possibly, the example of the Christians might have reclaimed them, had they continued unblamable in their behavior. Such is the complicated mischief which persons separating from a Christian Church or society do, not only to themselves, but to that whole society, and the whole world in general.

17. But perhaps such persons will say, "We did not do this willingly; we were constrained to separate form that society, because we could not continue therein with a clear conscience; we could not continue without sin. I was not allowed to continue therein with breaking a commandment of God." If this was the case, you could not be blamed for separating from that society, Suppose, for instance, you were a member of the Church of Rome, and you could not remain therein without committing idolatry; without worshipping of idols, whether images, or saints and angels; then it would be your bounded duty to leave that community, totally to separate from it. Suppose you could not remain in the Church of England without doing something which the word of God forbids, or omitting something which the word of God positively commands; if this were the case, (but blessed be God it is not,) you ought to separate from the Church of England. I will make the case my own: I am now, and have been from my youth, a member and a Minister of the Church of England: And I have do desire no design to separate from it, till my soul separates from my body. Yet if I was not permitted to remain therein without omitting what God requires

me to do, it would then become meet and right, and my bounden duty, to separate form it without delay. To be more particular: I know God has committed to me a dispensation of the gospel; yea, and my own salvation depends upon preaching it: "Woe is me if I preach not the gospel." If then I could not remain in the Church without omitting this, without desisting from preaching the gospel I should be under a necessity of separating from it, or losing my own soul. In like manner, if I could not continue united to any smaller society, Church, or body of Christians, without committing sin, without lying and hypocrisy, without preaching to others doctrines which I did not myself believe, I should be under an absolute necessity of separating from that society. And in all these cases the sin of separation, with all the evils consequent upon it, would not lie upon it, would not lie upon me, but upon those who constrained me to make that separation, by requiring of me such terms of communion as I could not in conscience comply with. But, setting aside this case, suppose the Church or society to which I am now united does not require me to do anything which the Scripture forbids, or to omit anything which the

Scripture enjoins, it is then my indispensable duty to continue therein. And if I separate from it without any such necessity, I am just chargeable (whether I foresaw them or not) with all the evils consequent upon that separation.

18. I have spoke the more explicitly upon this head, because it is so little understood; because so may of those who profess much religion, nay, and really enjoy a measure of it, have not the least conception of this matter, neither imagine such a separation to be any sin at all. They leave a Christian society with as much unconcern as they go out of one room into another. They give occasion to all this complicated mischief. and wipe their mouth, and say they have done no evil! Whereas they are justly chargeable, before God and man, both with an action that is evil in itself, and with all the evil consequences which may be expected to follow, to themselves, to their brethren, and to the world.

19. I entreat you, therefore, my brethren, all that fear God, and have a desire to please hem, all that wish to have a conscience void of offense toward God and toward man, think not so slightly of this matter, but consider it calmly. Do not rashly tear asunder the sacred ties which unite you to any Christian society. This indeed is not of so much consequence to you who are only a nominal Christian. For you are not now vitally united to any of the members of Christ. Though you are called a Christian, you are not really a member of any Christian Church. But if you are a living member, if you live the life that is hid with Christ in God, then take care how you tend the body of Christ by separating from your brethren. It is a thing evil in itself. It is a sore evil in its consequences. O have pity upon yourself! Have pity on your brethren. Have pity even upon the world of the ungodly! Do not lay more stumbling-blocks in the way of these for whom Christ died.

20. But if you are afraid, and that not without reason, of schism, improperly so called, how much more afraid will you be, if your conscience is tender, of schism in the proper scriptural sense! O beware, I will not say of forming, but of countenancing or abetting any parties in a Christian society! Never encourage, much less cause, either by word or action, any division therein. In the nature of things, "there must be heresies," divisions, "among you;" but keep thyself pure. Leave off contention before it be meddled with: Shun the very beginning of strife. Meddle not with them that are given to dispute, with them that love contention. I never knew that remark to fail: "He that loves to dispute, does not love God." Follow peace with all men, without which you cannot effectually follow holiness. Not only "seek peace," but "ensue it:" If it seem to flee from you, pursue it nevertheless. "Be not overcome of evil, but overcome evil with good."

21. Happy is he that attains the character of a peace-maker in the Church of God. Why should not you labor after this? Be not content, not to stir up strife; but do all that in you lies, to prevent or quench the very first spark of it. Indeed it is far easier to prevent the flame from breaking out, than to quench it afterwards. However, be not afraid to attempt even this: The God of peace is on your side. He will give you acceptable words, and will send them to the heart of the hearers. Noli diffidere: Noli discedere, says a pious man: Fac quod in te est; et Deus aderit bonce tuce voluntuti: "Do not distrust Him that has all power, that has the hearts of all men in his hand. do what in thee lies, and Good will be present, and bring thy good desires to good effect." Never be weary of well-doing. In due time thou shalt reap if thou faint not.

On Perfection "Let us go on to perfection." Heb. 6:1. The whole sentence runs thus: "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection: Not laying again the foundation of repentance from dead works, and of faith toward God;" which he had just before termed, "the first principles of the oracles of God," and "meat fit for babes," for such as have just tasted that the Lord is gracious. That the doing of this is a point of the utmost importance the Apostle intimates in the next words: "This will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the good word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance." As if he had said, If we do not "go on to perfection," we are in the utmost danger of "falling away;" And if we do fall away, it is "impossible" that is, exceeding hard, "to renew them again unto repentance." In order to make this very important scripture as easy to be understood as possible I shall endeavour, I. To show what perfection is; II. To answer some objections to it; and,

III. To expostulate a little with the opposers of it. I. I will endeavour to show what perfection is.

1. And First, I do not conceive the perfection here spoken of, to be the perfection of angels. As those glorious beings never "left their first estate," never declined from their original perfection, all their native faculties are unimpaired: Their understanding, in particular, is still a lamp of light, their apprehension of all things clear and distinct, and their judgment always true. Hence, though their knowledge is limited, (for they are creatures,) though they are ignorant of innumerable things, yet they are not liable to mistake: Their knowledge is perfect in its kind. And as their affections are all constantly guided by their unerring understanding, so all their actions are suitable thereto; so they do, every moment, not their own will, but the good and acceptable will of God. Therefore it is not possible for man, whose understanding is darkened, to whom mistake is as natural as ignorance; who cannot think at all, but by the mediation of organs which are weakened and depraved, like the other parts of his corruptible body; it is not possible, I say, for men always to think right, to apprehend things distinctly, and to judge truly of them. In consequence hereof, his affections, depending on his understanding, are variously disordered. And his words and actions are influenced, more or less, by the disorder both of his understanding and affections. It follows that no man, while in the body, can possibly attain to angelic perfection.

2. Neither can any man, while he is in a corruptible body, attain to Adamic perfection. Adam, before his fall, was undoubtedly as pure, as free from sin, as even the holy angels. In like manner, his understanding was as clear as theirs, and his affections as regular. In virtue of this, as he always judged right, so he was able always to speak and act right. But since man rebelled against God, the case is widely different with him. He is no longer able to avoid falling into innumerable mistakes; consequently, he cannot always avoid wrong affections; neither can he always think, speak, and act right. Therefore man, in his present state, can no more attain Adamic than angelic perfection.

3. The highest perfection which man can attain, while the soul dwells in the body, does not exclude ignorance, and error, and a thousand other infirmities. Now, from wrong judgments, wrong words and actions will often necessarily flow: And, in some cases, wrong affections also may spring from the same source. I may judge wrong of you: I may think more or less highly of you than I ought to think; and this mistake in my judgment may not only occasion something wrong in my behaviour, but it may have a still deeper effect; it may occasion something wrong in my affection. From a wrong apprehension, I may love and esteem you either more or less than I ought. Nor can I be freed from a likableness to such a mistake while I remain in a corruptible body. A thousand infirmities, in consequence of this, will attend my spirit, till it returns to God who gave it. And, in numberless instances, it comes short of doing the will of God, as Adam did in paradise. Hence the best of men may say from the heart, "Every moment, Lord, I need The merit of thy death,

for innumerable violations of the Adamic as well as the angelic law." It is well, therefore, for us, that we are not now under these, but under the law of love. "Love is" now "the fulfilling of the law," which is given to fallen man. This is now, with respect to us, "the perfect law." But even against this, through the present weakness of our understanding, we are continually liable to transgress. Therefore every man living needs the blood of atonement, or he could not stand before God.

4. What is then the perfection of which man is capable while he dwells in a corruptible body? It is the complying with that kind command, "My son, give me thy heart." It is the "loving the Lord his God with all his heart, and with all his soul, and with all his mind." This is the sum of Christian perfection: It is all comprised in that one word, Love. The first branch of it is the love of God: And as he that loves God loves his brother also, it is inseparably connected with the second: "Thou shalt love thy neighbour as thyself:" Thou shalt love every man as thy own soul, as Christ loved us. "On these two commandments hang all the law and the prophets:" These contain the whole of Christian perfection.

5. Another view of this is given us in those words of the great Apostle: "Let this mind be in you, which was also in Christ Jesus." For although this immediately and directly refers to the humility of our Lord, yet it may be taken in a far more extensive sense, so as to include the whole disposition of his mind, all his affections, all his tempers, both toward God and man. Now it is certain that as there was no evil affection in him, so no good affection or temper was wanting. So that "whatsoever things are holy, whatsoever things are lovely," are all included in "the mind that was in Christ Jesus." 6. St. Paul, when writing to the Galatians, places perfection in yet another view. It is the one undivided fruit of the Spirit, which he describes thus: "The fruit of the Spirit is love, joy, peace; longsuffering, gentleness, goodness, fidelity," (so the word should be translated here,) "meekness, temperance." What a glorious constellation of graces is here! Now, suppose all these to be knit together in one, to be united together in the soul of a believer, this is Christian perfection.

7. Again: He writes to the Christians at Ephesus, of "putting on the new man, which is created after God, in righteousness and true holiness;" and to the Colossians, of "the new man, renewed after the image of him that created him;" plainly referring to the words in Genesis, (Gen. 1:27) "So God created man in his own image." Now, the moral image of God consists (as the Apostle observes) "in righteousness and true holiness." By sin this is totally destroyed. And we never can recover it, till we are "created anew in Christ Jesus." And this is perfection. 8. St. Peter expresses it in a still different manner, though to the same effect: "As he that hath called you is holy, so be ye holy in all manner of conversation." (1 Peter 1:15.) According to this Apostle, then, perfection is another name for universal holiness: Inward and outward righteousness: Holiness of life, arising from holiness of heart. 9. If any expressions can be stronger than these, they are those of St. Paul to the Thessalonians: (1 Thess. 5:23:) "The God of peace himself sanctify you wholly; and may the whole of you, the spirit, the soul, and the body," (this is the literal translation) "be preserved blameless unto the coming of our Lord Jesus Christ."

10. We cannot show this sanctification in a more excellent way, than by complying with that exhortation of the Apostle: "I beseech you, brethren, by the mercies of God, that ye present your bodies" (yourselves, your souls and bodies; a part put for the whole, by a common figure of speech) "a living sacrifice unto God;" to whom ye were consecrated many years ago in baptism. When what was then devoted is actually presented to God, then is the man of God perfect. 11. To the same effect St. Peter says, (1 Pet. 2:5, ) "Ye are a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ." But what sacrifices shall we offer now, seeing the Jewish dispensation is at an end? If you have truly presented yourselves to God, you offer up to him continually all your thoughts, and words, and actions, through the Son of his love, as a sacrifice of praise and thanksgiving.

12. Thus you experience that He whose name is called Jesus does not bear that name in vain: That he does, in fact, "save his people from their sins;" the root as well as the branches. And this salvation from sin, from all sin, is another description of perfection; though indeed it expresses only the least, the lowest branch of it, only the negative part of the great salvation. II. I proposed, in the Second Place, to answer some objections to this scriptural account of perfection.

1. One common objection to it is, that there is no promise of it in the Word of God. If this were so, we must give it up; we should have no foundation to build upon: For the promises of God are the only sure foundation of our hope. But surely there is a very clear and full promise that we shall all love the Lord our God with all our hearts. So we read, (Deut. 30:6, ) "Then will I circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul." Equally express is the word of our Lord, which is no less a promise, though in the form of a command: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." (Matt. 22:37.) No words can be more strong than these; no promise can be more express. In like manner, "Thou shalt love thy neighbour as thyself," is as express a promise as a command.

2. And indeed that general and unlimited promise which runs through the whole gospel dispensation, "I will put my laws in their minds, and write them in their hearts," turns all the commands into promises; and, consequently, that among the rest, "Let this mind be in you which was also in Christ Jesus." The command here is equivalent to a promise, and gives us full reason to expect that he will work in us what he requires of us. 3. With regard to the fruit of the Spirit, the Apostle, in affirming, "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, temperance," does, in effect, affirm that the Holy Spirit actually works love, and these other tempers, in those that are led by him. So that here also, we have firm ground to tread upon, this scripture likewise being equivalent to a promise, and assuring us that all these shall be wrought in us, provided we are led by the Spirit.

4. And when the Apostle says to the Ephesians, (Eph. 4:21-24, ) "Ye have been taught, as the truth is in Jesus," - to "be renewed in the spirit of your mind," and "to put on the new man, which is created after God" - that is, after the image of God, - "in righteousness and true holiness," he leaves us no room to doubt, but God will thus "renew us in the spirit of our mind," and "create us anew" in the image of God, wherein we were at first created: Otherwise it could not be said, that this is "the truth as it is in Jesus." 5. The command of God, given by St. Peter, "Be ye holy, as he that hath called you is holy, in all manner of conversation," [1 Pet. 1:15] implies a promise that we shall be thus holy, if we are not wanting to ourselves. Nothing can be wanting on God's part: As he has called us to holiness, he is undoubtedly willing, as well as able, to work this holiness in us. For he cannot mock his helpless creatures, calling us to receive what he never intends to give. That he does call us thereto is undeniable; therefore he will give it, if we are not disobedient to the heavenly calling.

6. The prayer of St. Paul for the Thessalonians, that God would "sanctify" them throughout, and "that the whole of them, the spirit, the soul, and the body, might be preserved blameless," will undoubtedly be heard in behalf of all the children of God, as well as of those at Thessalonica. Hereby, therefore, all Christians are encouraged to expect the same blessing from "the God of peace;" namely, that they also shall be "sanctified throughout, in spirit, soul, and body;" and that "the whole of them shall be preserved blameless unto the coming of our Lord Jesus Christ." [1 Thess. 5:23]

7. But the great question is, whether there is any promise in Scripture, that we shall be saved from sin. Undoubtedly there is. Such is that promise, (Psalm 130:8, ) "He shall redeem Israel from all his sins;" exactly answerable to those words of the angel, "He shall save his people from their sins." And surely "he is able to save unto the uttermost them that come unto God through him." Such is that glorious promise given through the Prophet Ezekiel: (Ezek. 36:25-27:) "Then will I sprinkle clean water upon you, and ye shall be clean: From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: And I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Such (to mention no more) is that pronounced by Zechariah, (Luke 1:73-75, ) "The oath which he sware to our father Abraham, that he would grant unto us, being delivered out of the hand of our enemies," (and such, doubtless are all our sins,) "to serve him without fear, in holiness and righteousness before him, all the days of our life." The last part of this promise is peculiarly worthy of our observation. Lest any should say, "True, we shall be saved from our sins when we die," that clause is remarkably added, as if on purpose to obviate this pretence, all the days of our life. With what modesty then can anyone affirm, that none shall enjoy this liberty till death?

8. "But," say some, "this cannot be the meaning of the words; for the thing is impossible." It is impossible to men: but the things impossible with, men are possible with God. "Nay, but this is impossible in its own nature: For it implies a contradiction, that a man should be saved from all sin while he is in a sinful body." There is a great deal of force in this objection. And perhaps we allow most of what you contend for. We have already allowed, that while we are in the body we cannot be wholly free from mistake. Notwithstanding all our care, we shall still be liable to judge wrong in many instances. And a mistake in judgment will very frequently occasion a mistake in practice. Nay, a wrong judgment may occasion something in the temper or passions which is not strictly right. It may occasion needless fear, or ill-grounded hope, unreasonable love, or unreasonable aversion. But all this is no way inconsistent with the perfection above described.

9. You say, "Yes, it is inconsistent with the last article: It cannot consist with salvation from sin." I answer, It will perfectly well consist with salvation from sin, according to that definition of sin, (which I apprehend to be the scriptural definition of it,) a voluntary transgression of a known law. "Nay, but all transgressions of the law of God, whether voluntary or involuntary, are sin: For St. John says, All sin is a transgression of the law.'" True, but he does not say, All transgression of the law is sin. This I deny: Let him prove it that can. To say the truth, this a mere strife of words. You say none is saved from sin in your sense of the word; but I do not admit of that sense, because the word is never so taken in Scripture. And you cannot deny the possibility of being saved from sin, in my sense of the word. And this is the sense wherein the word sin is over and over taken in Scripture.

"But surely we cannot be saved from sin, while we dwell in a sinful body." A sinful body? I pray observe, how deeply ambiguous, how equivocal, this expression is! But there is no authority for it in Scripture: The word sinful body is never found there. And as it is totally unscriptural, so it is palpably absurd. For no body, or matter of any kind, can be sinful: Spirits alone ares capable of sin. Pray in what part of the body should sin lodge? It cannot lodge in the skin, nor in the muscles, or nerves, or veins, or arteries; it cannot be in the bones, any more than in the hair or nails. Only the soul can be the seat of sin.

10. "But does not St. Paul himself say, They that are in the flesh cannot please God?'" I am afraid the sound of these words has deceived many unwary souls; who have been told, Those words, they that are in the flesh, mean the same as they that are in the body. No; nothing less. The flesh, in this text, no more means the body than it does the soul. Abel, Enoch, Abraham, yea, all that cloud of witnesses recited by St. Paul in the eleventh of the Hebrews, did actually please God while they were in the body, as he himself testifies. The expression, therefore, here means neither more nor less than they that are unbelievers, they that are in their natural state, they that are without God in the world. 11. But let us attend to the reason of the thing. Why cannot the Almighty sanctify the soul while it is in the body? Cannot he sanctify you while you are in this house, as well as in the open air? Can the walls of brick or stone hinder him? No more can these walls of flesh and blood hinder him a moment from sanctifying you throughout. He can just as easily save you from all sin in the body as out of the body.

"But has he promised thus to save us from sin while we are in the body?" Undoubtedly he has: For a promise is implied in every commandment of God: Consequently in that, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." For this and every other commandment is given, not to the dead, but to the living. It is expressed in the words above recited, that we should walk "in holiness before him all the days of our life." I have dwelt the longer on this, because it is the grand argument of those that oppose salvation from sin; and also, because it has not been so frequently and so fully answered: Whereas the arguments taken from Scripture have been answered a hundred times over. 12. But a still more plausible objection remains, taken from experience; which is, that there are no living witnesses of this salvation from sin. In answer to this, I allow, (1.) That there are not many. Even in this sense, there are not many fathers. Such is our hardness of heart, such our slowness to believe what both the Prophets and Apostles have spoke, that there are few, exceeding few, true witnesses of the great salvation.

(2.) I allow that there are false witnesses, who either deceive their own souls, and speak of the things they know not, or "speak lies in hypocrisy." And I have frequently wondered, that we have not more of both sorts. It is nothing strange, that men of warm imaginations should deceive themselves in this matter. Many do the same with regard to justification: They imagine they are justified, and are not. But though many imagine it falsely, yet there are some that are truly justified. And thus, though many imagine they are sanctified, and are not, yet there are some that are really sanctified. (3.) I allow that some who once enjoyed full salvation have now totally lost it. They once walked in glorious liberty, giving God their whole heart, "rejoicing evermore, praying without ceasing, and in everything giving thanks." But it is past. They now are shorn of their strength, and become like other men. Perhaps they do not give up their confidence; they still have a sense of his pardoning love. But even this is frequently assaulted by doubts and fears, so that they hold it with a trembling hand.

13. "Nay, this," say some pious and sensible men, "is the very thing which we contend for. We grant, it may please God to make some of his children for a time unspeakably holy and happy. We will not deny, that they may enjoy all the holiness and happiness which you speak of. But it is only for a time: God never designed that it should continue to their lives' end. Consequently, sin is only suspended: It is not destroyed."

This you affirm. But it is a thing of so deep importance, that it cannot be allowed without clear and cogent proof. And where is the proof? We know that, in general, "the gifts and calling of God are without repentance." He does not repent of any gifts which he hath bestowed upon the children of men. And how does the contrary appear, with regard to this particular gift of God? Why should we imagine, that he will make an exception with respect to the most precious of all his gifts on this side heaven? Is he not as able to give it us always, as to give it once? as able to give it for fifty years, as for one day? And how can it be proved, that he is not willing to continue this his lovingkindness? How is this supposition, that he is not willing, consistent with the positive assertion of the Apostle? who, after exhorting the Christians at Thessalonica, and in them all Christians in all ages, "to rejoice evermore, pray without ceasing, and in everything give thanks," - immediately adds, (as if on purpose to answer those who denied, not the power, but the will of God to work this in them,) "For this is the will of God concerning you in Christ Jesus." Nay, and it is remarkable, that, after he had delivered that glorious promise (such it properly is,) in the twenty-third verse, "The very God of peace shall sanctify you wholly: And the whole of you" (so it is in the original,) "the spirit, the soul, and the body, shall be preserved blameless unto the coming of the Lord Jesus Christ;" he adds again, "Faithful is he that hath called you, who also will do it." [1 Thess. 5:23-24] He will not only sanctify you wholly, but will preserve you in that state until he comes to receive you unto himself.

14. Agreeable to this is the plain matter of fact. Several persons have enjoyed this blessing, without any interruption, for many years. Several enjoy it at this day. And not a few have enjoyed it unto their death, as they have declared with their latest breath; calmly witnessing that God had saved them from all sin till their spirit returned to God. 15. As to the whole head of objections taken from experience, I desire it may be observed farther, either the persons objected to have attained Christian perfection, or they have not. If they have not, whatever objections are brought against them strike wide of the mark. For they are not the persons we are talking of: Therefore, whatever they are or do is beside the question. But if they have attained it, if they answer the description given under the nine preceding articles, no reasonable objection can lie against them. They are superior to all censure; and "every tongue that riseth up against them will they utterly condemn."

16. "But I never saw one," continues the objector, "that answered my idea of perfection." It may be so. And it is probable (as I observed elsewhere) you never will. For your idea includes abundantly too much; even freedom from those infirmities which are not separable from a spirit that is connected with flesh and blood. But if you keep to the account that is given above, and allow for the weakness of human understanding, you may see at this day undeniable instances of genuine, scriptural perfection. III. 1. It only remains, in the Third place, to expostulate a little with the opposers of this perfection. Now permit me to ask, Why are you so angry with those who profess to have attained this? and so mad (I cannot give it any softer title) against Christian perfection? - against the most glorious gift which God ever gave to the children of men upon earth? View it in every one of the preceding points of light, and see what it contains that is either odious or terrible; that is calculated to excite either hatred or fear in any reasonable creature.

What rational objection can you have to the loving the Lord your God with all your heart? Why should you have any aversion to it? Why should you be afraid of it? Would it do you any hurt? Would it lessen your happiness, either in this world or the world to come? And why should you be unwilling that others should give him their whole heart? or that they should love their neighbours as themselves? Yea, "as Christ hath loved us?" Is this detestable? Is it the proper object of hatred? Or is it the most amiable thing under the sun? Is it proper to move terror? Is it not rather desirable in the highest degree? 2. Why are you so averse to having in you the whole "mind which was in Christ Jesus?" - all the affections, all the tempers and dispositions, which were in him while he dwelt among men? Why should you be afraid of this? Would it be any worse for you, were God to work in you this very hour all the mind that was in him? If not, why should you hinder others from seeking this blessing? or be displeased at those who think they have attained it? Is anything more lovely? anything more to be desired by every child of man?

3. Why are you averse to having the whole "fruit of the Spirit? - "love, joy, peace; longsuffering, meekness, gentleness, fidelity, goodness, temperance?" Why should you be afraid of having all these planted in your inmost soul? As "against these there is no law," so there cannot be any reasonable objection. Surely nothing is more desirable, than that all these tempers should take deep root in your heart; nay, in the hearts of all that name the name of Christ; yea, of all the inhabitants of the earth. 4. What reason have you to be afraid of, or to entertain any aversion to the being "renewed in the" whole "image of him that created you?" Is not this more desirable than anything under heaven? Is it not consummately amiable? What can you wish for in comparison of this, either for your own soul, or for those for whom you entertain the strongest and tenderest affection? And when you enjoy this, what remains but to be "changed from glory to glory, by the Spirit of the Lord?"

5. Why should you be averse to universal holiness, - the same thing under another name? Why should you entertain any prejudice against this, or look upon it with apprehension? whether you understand by that term the being inwardly conformed to the whole image and will of God, or an outward behaviour in every point suitable to that conformity. Can you conceive anything more amiable than this? anything more desirable? Set prejudice aside, and surely you will desire to see it diffused over all the earth. 6. Is perfection (to vary the expression) the being "sanctified throughout in spirit, soul, and body?" What lover of God and man can be averse to this, or entertain frightful apprehension of it? Is it not, in your best moments, your desire to be all of a piece? - all consistent with yourself? - all faith, all meekness, and all love? And suppose you were once possessed of this glorious liberty, would not you wish to continue therein? - to be preserved "blameless unto the coming of our Lord Jesus Christ?"

7. For what cause should you that are children of God be averse to, or afraid of, presenting yourselves, your souls and bodies, as a living sacrifice, holy, acceptable to God? - to God your Creator, your Redeemer, your Sanctifier? Can anything be more desirable than this entire self-dedication to him? And is it not your wish that all mankind should unite in this "reasonable service?" Surely no one can be averse to this, without being and enemy to all mankind. 8. And why should you be afraid of, or averse to, what is naturally implied in this; namely, the offering up all our thoughts, and words, and actions, as a spiritual sacrifice to God, acceptable to him through the blood and intercession of his well-beloved Son. Surely you cannot deny that this is good and profitable to men, as well as pleasing to God. Should you not then devoutly pray that both you and all mankind may thus worship him in spirit and in truth?

9. Suffer me to ask one question more. Why should any man of reason and religion be either afraid of, or averse to, salvation from all sin? Is not sin the greatest evil on this side hell? And if so, does it not naturally follow that an entire deliverance from it is one of the greatest blessings on this side heaven? How earnestly then should it be prayed for by all the children of God! By sin I mean a voluntary transgression of a known law. Are you averse to being delivered from this? Are you afraid of such a deliverance? Do you then love sin, that you are so unwilling to part with it? Surely no. You do not love either the devil or his works. You rather wish to be totally delivered from them, to have sin rooted out both of your life and your heart.

10. I have frequently observed, and not without surprise, that the opposers of perfection are more vehement against it when it is placed in this view, than in any other whatsoever. They will allow all you say of the love of God and man; of the mind which was in Christ; of the fruit of the spirit; of the image of God; of universal holiness; of entire self-dedication; of sanctification in spirit, soul, and body; yea, and of the offering up all our thoughts, words, and actions, as a sacrifice to God; - all this they will allow so we will allow sin, a little sin, to remain in us till death. 11. Pray compare this with that remarkable passage in John Bunyan's "Holy War." "When Immanuel," says he, "had driven Diabolus and all his forces out of the city of Mansoul, Diabolus preferred a petition to Immanuel, that he might have only a small part of the city. When this was rejected, he begged to have only a little room within the walls. But Immanuel answered, "He should have no place at all; no, not to rest the sole of his foot.

Had not the good old man forgot himself? Did not the force of truth so prevail over him here as utterly to overturn his own system? - to assert perfection in the clearest manner? For if this is not salvation from sin, I cannot tell what is.

12. "No," says a great man, "this is the error of errors: I hate it from my heart. I pursue it through all the world with fire and sword." Nay, why so vehement? Do you seriously think there is no error under heaven equal to this? Here is something which I cannot understand. Why are those that oppose salvation from sin (few excepted) so eager, - I had almost said, furious? Are you fighting pro aris et focis? "for God and your country?" for all you have in the world? for all that is near and dear unto you? for your liberty, your life? In God's name, why are you so fond of sin? What good has it ever done you? what good is it ever likely to do you, either in this world or in the world to come? And why are you so violent against those that hope for deliverance from it? Have patience with us, if we are in an error; yea, suffer us to enjoy our error. If we should not attain it, the very expectation of this deliverance gives us present comfort; yea, and ministers strength to resist those enemies which we expect to conquer. If you could persuade us to despair of that victory, we should give over the contest Now "we are saved by hope:" From this very hope a degree of salvation springs. Be not angry at those who are felices errore suo, "happy in their mistake." Else, be their opinion right or wrong, your temper is undeniably sinful. Bear then with us, as we do with you; and see whether the Lord will not deliver us! whether he is not able, yea, and willing "to save them to the uttermost that come unto God through him." [Tunbridge Wells, Dec. 6, 1784]

Spiritual Worship "This is the true God, and eternal life." 1 John 5:20. 1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages. 2. In this letter, or rather tract, (for he was present with those to whom it was more immediately directed, probably being not able to preach to them any longer, because of his extreme old age,) he does not treat directly of faith, which St. Paul had done; neither of inward and outward holiness, concerning which both St. Paul, St. James, and St. Peter, had spoken; but of the foundation of all, - the happy and holy communion which the faithful have with God the Father, Son, and Holy Ghost. 3. In the preface he describes the authority by which he wrote and spoke, (1 John 1:1-4, ) and expressly points out the design of his present writing. To the preface exactly answers the conclusion of the Epistle, more largely explaining the same design, and recapitulating the marks of our communion with God, by, "we know," thrice repeated. (1 John 5:18-20.)

4. The tract itself treats, First, severally, of communion with the Father; (1 John 1:5-10; ) of communion with the Son; (1 John 2 and 3; ) of communion with the Spirit. (1 John 4.) Secondly, conjointly, of the testimony of the Father, Son, and Holy Ghost; on which faith in Christ, the being born of God, love to God and his children, the keeping his commandments, and victory over the world, are founded. (1 John 5:1-12.) 5. The recapitulation begins, (1 John 5:18, ) "We know that he who is born of God," who sees and loves God, "sinneth not," so long as this loving faith abideth in him. "We know we are of God;" children of God, by the witness and the fruit of the Spirit; "and the whole world," all who have not the Spirit, "lieth in the wicked one." They are, and live, and dwell in him, as the children of God do in the Holy One. "We know that the Son of God is come, and hath given us" a spiritual "understanding, that we may know the true One," the faithful and true witness. "And we are in the true One," as branches in the vine. "This is the true God, and eternal life." In considering these important words, we may inquire,

I. How is he the true God? II. How is he eternal life? I shall then, III. Add a few inferences. I. 1. And, First, we may inquire, How is he the true God? He is "God over all, blessed for ever." "He was with God," with God the Father, "from the beginning," from eternity, "and was God. He and the Father are One;" and, consequently, "he thought it not robbery to be equal with God." Accordingly, the inspired writers give him all the titles of the most high God. They call him over and over, by the incommunicable name, JEHOVAH, - never given to any creature. They ascribe to him all the attributes and all the works of God. So that we need not scruple to pronounce him, "God of God, Light of Light, very God of very God: In glory equal with the Father, in majesty co-eternal."

2. He is the true God, the only Cause, the sole Creator of all things. "By him," saith the Apostle Paul, "were created all things that are in heaven, and that are on earth," - yea, earth and heaven themselves; but the inhabitants are named, because more noble than the house, - "visible and invisible." The several species of which are subjoined: "Whether they be thrones, or dominions, or principalities, or powers." So St. John: "All things were made by him, and without him was not anything made that was made." And, accordingly, St. Paul applies to him those strong words of the Psalmist: "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands."

3 . And as the true God, he is also the Supporter of all the things that he hath made. He beareth, upholdeth, sustaineth, all created things by the word of his power, by the same powerful word which brought them out of nothing. As this was absolutely necessary for the beginning of their existence, it is equally so for the continuance of it: Were his almighty influence withdrawn, they could not subsist a moment longer. Hold up a stone in the air; the moment you withdraw your hand, it naturally falls to the ground. In like manner, were he to withdraw his hand for a moment, the creation would fall into nothing.

4. As the true God, he is likewise the Preserver of all things. He not only keeps them in being, but preserves them in that degree of well-being which is suitable to their several natures. He preserves them in their several relations, connexions, and dependencies, so as to compose one system of beings, to form one entire universe, according to the counsel of his will. How strongly and beautifully is this expressed: Ta panta en autoi synesteke. By whom all things consist: or, more literally, By and in him are all things compacted into one system. he is not only the support, but also the cement, of the whole universe.

5. I would particularly remark, (what perhaps has not been sufficiently observed,) that he is the true Author of all the motion that is in the universe. To spirits, indeed, he has given a small degree of self-moving power, but not to matter. All matter, of whatever kind it be, is absolutely and totally inert. It does not, cannot, in any case, move itself; and whenever any part of it seems to move, it is in reality moved by something else. See that log, which, vulgarly speaking, moves on the sea! It is in reality moved by the water. The water is moved by the wind; that is, a current of air. And the air itself owes all its motion to the ethereal fire, a particle of which is attached to every particle of it. Deprive it of that fire, and it moves no longer; it is fixed: It is as inert as sand. Remove fluidity (owing to the ethereal fire intermixed with it) from water, and it has no more motion than the log. Impact fire into iron, by hammering it when red hot, and it has no more motion than fixed air, or frozen water. But when it is unfixed, when it is in its most active state, what gives motion to fire? The very heathen will tell you. It is,

Totam Mens agitans molem, et magno se corpore miscens. [The general soul Lives in the parts, and agitates the whole. edit.] 6. To pursue this a little farther: We say, the moon moves round the earth; the earth and the other planets move round the sun; the sun moves round its own axis. But these are only vulgar expressions: For, if we speak the truth, neither the sun, moon, nor stars move. None of these move themselves: They are all moved every moment by the almighty hand that made them. "Yes," says Sir Isaac [Newton], "the sun, moon, and all the heavenly bodies, do move, do gravitate, toward each other." Gravitate. What is that? "Why, they all attract each other, in proportion to the quantity of matter they contain." "Nonsense all over," says Mr. hutchinson; "jargon, self-contradiction! Can anything act where it is not? No; they are continually impelled toward each other." Impelled! by what? "By the subtle matter, the ether, or electric fire." But remember! be it ever so subtle, it is matter still: Consequently, it is as inert in itself as either sand or marble. It cannot therefore move itself; but probably it is the first material mover, the main spring whereby the Creator and Preserver of all things is pleased to move the universe.

7. The true God is also the Redeemer of all the children of men. It pleased the Father to lay upon him the iniquities of us all, that by the one oblation of himself once offered, when he tasted death for every man, he might make a full and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. 8. Again: The True God is the Governor of all things: "His kingdom ruleth over all." The government rests upon his shoulder, throughout all ages. He is the Lord and Disposer of the whole creation, and every part of it. And in how astonishing a manner does he govern the world! How far are his ways above human thought! How little do we know of his methods of government! only this we know, Ita praesides singulis sicut universis, et universis sicut singulis! "Thou presidest over each creature, as if it were the universe, and over the universe, as over each individual creature." Dwell a little upon this sentiment: What a glorious mystery does it contain! It is paraphrased in the words recited above: FATHER, how wide thy glories shine! Lord of the universe, and mine: Thy goodness watches over the whole, As all the world were but one soul; Yet keeps my every sacred hair,

As I remaind thy single care! 9. And yet there is a difference, as was said before, in his providential government over the children of men. A pious writer observes, There is a three-fold circle of divine providence. The outermost circle includes all the sons of men; Heathens, Mahometans, Jews, and Christians. He causeth his sun to rise upon all. He giveth them rain and fruitful seasons. He pours ten thousand benefits upon them, and fills their hearts with food and gladness. With an interior circle he encompasses the whole visible Christian Church, all that name the name of Christ. He has an additional regard to these, and a nearer attention to their welfare. But the innermost circle of his providence encloses only the invisible Church of Christ: all real Christians, wherever dispersed in all corners of the earth; all that worship God (whatever denomination they are of) in spirit and in truth. He keeps these as the apple of an eye: He hides them under the shadow of his wings. And it is to these in particular that our Lord says, "even the hairs of your head are all numbered."

10. Lastly, being the true God, he is the end of all things; according to that solemn declaration of the Apostle: (Rom. 11:36:) "of him, and through him, and to him, are all things: "of him, as the Creator, - through him, as the Sustainer and Preserver; and to him, as the ultimate end of all. II. In all these senses Jesus Christ is the true God. But how is he eternal life? 1. The thing directly intended in this expression is not, that he will be eternal life: Although this is a great and important truth, and never to be forgotten. "He is the Author of eternal salvation to all them that obey him." He is the Purchaser of that "crown of life" which will be given to all that are "faithful unto death;" and he will be the soul of all their joys to all the saints in glory. The flame of angelical love Is kindled at Jesuss face; And all the enjoyment above Consists in the rapturous gaze!

2. The thing directly intended is not, that he is the resurrection; although this also is true, according to his own declaration, "I am the resurrection and the life:" Agreeable to which are St. Pauls words: "As in Adam all died, even so in Christ shall all be made alive." So that we may well say, "Blessed be the God and Father of our Lord Jesus Christ, who... hath begotten us again unto a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away." 3. But waiving what he will be hereafter, we are here called to consider what he is now. He is now the life of everything that lives, in any kind or degree. He is the Source of the lowest species of life, that of vegetables, as being the Source of all the motion on which vegetation depends. He is the Fountain of the life of animals; the Power by which the heart beats, and the circulating juices flow. He is the Fountain of all the life which man possesses in common with other animals. And if we distinguish the rational from the animal life, he is the Source of this also.

4. But how infinitely short does all this fall of the life which is here directly intended, and of which the Apostle speaks so explicitly in the preceding verses! (1 John 5:11, 12:) "This is the testimony, that God hath given us eternal life; and this life is in his Son. He that hath the Son hath life," - the eternal life here spoken of, - "and he that hath not the Son" of God "hath not" this "life." As if he had said, "This is the sum of the testimony which God hath testified of his Son, that God hath given us, not only a title to, but the real beginning of, eternal life: And this life is purchased by, and treasured up in, his Son; who has all the springs and the fullness of it in himself, to communicate to his body, the Church."

5. This eternal life then commences when it pleases the Father to reveal his Son in our hearts; when we first know Christ, being enabled "to call him Lord by the Holy Ghost;" when we can testify, our conscience bearing us witness in the Holy Ghost, "the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me." And then it is that happiness begins; happiness real, solid, substantial. Then it is that heaven is opened in the soul, that the proper, heavenly state commences, while the love of God, as loving us, is shed abroad in the heart, instantly producing love to all mankind; general, pure benevolence, together with its genuine fruits, lowliness, meekness, patience, contentedness in every state; an entire, clear, full acquiescence in the whole will of God; enabling us to "rejoice evermore, and in everything to give thanks."

6. As our knowledge and our love of him increase, by the same degrees, and in the same proportion, the kingdom of an inward heaven must necessarily increase also; while we "grow up in all things into Him who is our Head." And when we are en autoi peplerOmenoi, complete in him, as our translators render it; but more properly when we are filled with him; when "Christ in us, the hope of glory," is our God and our All; when he has taken the full possession of our heart; when he reigns therein without a rival, the Lord of every motion there; when we dwell in Christ, and Christ in us, we are one with Christ, and Christ with us; then we are completely happy; then we live "all the life that is hid with Christ in God;" then, and not till then, we properly experience what that word meaneth, "God is love; and whosoever dwelleth in love, dwelleth in God, and God in him." III. I have now only to add a few inferences from the preceding observations.

1. And we may learn from hence, First, that as there is but one God in heaven above and in the earth beneath; so there is only one happiness for created spirits, either in heaven or earth. This one God made our heart for himself; and it cannot rest till it resteth in him. It is true, that while we are in the vigour of youth and health; while our blood dances in our veins; while the world smiles upon us, and we have all the conveniences, yea, and superfluities of life, we frequently have pleasing dreams, and enjoy a kind of happiness. But it cannot continue; it flies away like a shadow; and even while it does, it is not solid or substantial; it does not satisfy the soul. We still pant after something else, something which we have not. Give a man everything that this world can give, still, as Horace observed near two thousand years ago, - Curtae nescio quid semper abest rei. Still, - Amidst our plenty something still, To me, to thee, to him is wanting! That something is neither more nor less than the knowledge and love of God; without which no spirit can be happy either in heaven or earth.

2. Permit me to recite my own experience, in confirmation of this: - I distinctly remember, that, even in my childhood, even when I was at school, I have often said, "They say the life of a schoolboy is the happiest in the world; but I am sure I am not happy; for I am not content, and so cannot be happy." When I had lived a few years longer, being in the vigour of youth, a stranger to pain and sickness, and particularly to lowness of spirits; (which I do not remember to have felt one quarter of an hour since I was born;) having plenty of all things, in the midst of sensible and amiable friends who loved me, and I loved them; and being in the way of life which, of all others, suited my inclinations; still I was not happy. I wondered why I was not, and could not imagine what the reason was. The reason certainly was, I did not know God; the Source of present as well as eternal happiness. What is a clear proof that I was not then happy is, that, upon the coolest reflection, I knew not one week which I would have thought it worth while to have lived over again; taking it with every inward and outward sensation, without any variation at all.

3. But a pious man affirms, "When I was young, I was happy; though I was utterly without God in the world." I do not believe you; Though I doubt not but you believe yourself. But you are deceived, as I have been over and over. Such is the condition of human life! Flowerets and myrtles fragrant seem to rise: All is at distance fair; but near at hand, The gay deceit mocks the desiring eyes With thorns, and desert heath, and barren sand. Look forward on any distant prospect: How beautiful does it appear! Come up to it; and the beauty vanishes away, and it is rough and disagreeable. Just so is life. But when the scene is past, it resumes its former appearance; and we seriously believe, that we were then very happy, though, in reality, we were far otherwise. For as none is now, so none ever was, happy, without the loving knowledge of the true God.

4. We may learn hence, Secondly, that this happy knowledge of the true God is only another name for religion; I mean Christian religion; which, indeed, is the only one that deserves the name. Religion, as to the nature or essence of it, does not lie in this or that set of notions, vulgarly called faith; nor in a round of duties, however carefully reformed from error and superstition. It does not consist in any number of outward actions. No: it properly and directly consists in the knowledge and love of God, as manifested in the Son of his love, through the eternal Spirit. And this naturally leads to every heavenly temper, and to every good word and work.

5. We learn hence, Thirdly, that none but a Christian is happy; none but a real inward Christian. A glutton, a drunkard, a gamester may be merry; but he cannot be happy. The beau, the belle, may eat and drink, and rise up to play; but still they feel they are not happy. Men or women may adorn their own dear persons with all the colours of the rainbow. They may dance, and sing, and hurry to and fro, and flutter hither and thither. They may roll up and down in their splendid carriages, and talk insipidly to each other. They may hasten from one diversion to another: But happiness is not there. They are still "walking in a vain shadow, and disquieting themselves in vain." One of their own poets has truly pronounced, concerning the whole life of these sons of pleasure, Tis a dull farce, and empty show: Powder, and pocket-glass, and beau.

I cannot but observe of that fine writer, that he came near the mark, and yet fell short of it. In his "Solomon" (one of the noblest poems in the English tongue) he clearly shows where happiness is not; that it is not to be found in natural knowledge, in power, or in the pleasures of sense or imagination. But he does not show where it is to be found. He could not; for he did not know it himself. Yet he came near it when he said, Restore, Great Father, thy instructed son; And in my act may thy great will be done! 6. We learn hence, Fourthly, that every Christian is happy; and that he who is not happy is not a Christian. If, as was observed above, religion is happiness, everyone that has it must be happy. This appears from the very nature of the thing: For if religion and happiness are in fact the same, it is impossible that any man can possess the former, without possessing the latter also. He cannot have religion without having happiness; seeing they are utterly inseparable.

And it is equally certain, on the other hand, that he who is not happy is not a Christian; Seeing if he was a real Christian, he could not but be happy. But I allow an exception here in favour of those who are under violent temptation; yea, and of those who are under deep nervous disorders, which are, indeed, a species of insanity. The clouds and darkness which then overwhelm the soul suspend its happiness; especially if Satan is permitted to second those disorders by pouring in his fiery darts. But, excepting these cases, the observation will hold, and it should be well attended to, - Whoever is not happy, yea, happy in God, is not a Christian.

7. Are not you a living proof of this? Do not you still wander to and fro, seeking rest, but finding none? - pursuing happiness, but never overtaking it? And who can blame you for pursuing it? It is the very end of your being. The great Creator made nothing to be miserable, but every creature to be happy in its kind. And upon a general review of the works of his hands he pronounced them all very good; which they would not have been, had not every intelligent creature, yea, everyone capable of pleasure and pain, been happy in answering the end of its creation. If you are now unhappy, it is because you are in an unnatural state: And shall you not sigh for deliverance from it? "The whole creation," being now "subject to vanity," "groaneth and travaileth in pain together." I blame you only, or pity you rather, for taking a wrong way to a right end; for seeking happiness where it never was, and never can be, found. You seek happiness in your fellow-creatures, instead of your Creator. But these can no more make you happy than they can make you immortal. If you have ears to hear, every creature cries aloud, "Happiness is not in me." All these are, in truth, "broken cisterns, that can hold no water." O turn unto your rest! Turn to Him in whom are hid all the treasures of happiness! Turn unto him "who giveth liberally unto all men;" and he will give you "to drink of the water of life freely."

8. You cannot find your long-sought happiness in all the pleasures of the world. Are they not "deceitful upon the weights?" Are they not lighter than vanity itself? How long will ye "feed upon that which is not bread?" - which may amuse, but cannot satisfy? You cannot find it in the religion of the world; either in opinions or a mere round of outward duties. Vain labour! Is not God a spirit, and therefore to be "worshipped in spirit and in truth?" In this alone can you find the happiness you seek; in the union of your spirit with the Father of spirits; in the knowledge and love of Him who is the fountain of happiness, sufficient for all the souls he has made.

9. But where is He to be found? Shall we go up into heaven, or down into hell, to seek him? Shall we "take the wings of the morning" and search for him "in the uttermost parts of the sea?" Nay, quod petis, hic est! What a strange word to fall from the pen of a Heathen! "What you seek is here!" He is "about your bed." He is "about your path" He "besets you behind and before." He "lays his hand upon you." Lo! God is here! not afar off. Now believe and feel him near! May he now reveal himself in your heart! Know him, love him, And you are happy!.

10. Are you already happy in him? Then see that you "hold fast whereunto ye have attained!" "Watch and pray," that you may never be "moved from your steadfastness." "Look unto yourselves, that ye lose not what you have gained, but that ye receive a full reward." In so doing, expect a continual growth in grace, in the loving knowledge of our Lord Jesus Christ. Expect that the power of the Highest shall suddenly overshadow you, that all sin may be destroyed, and nothing may remain in your heart, but holiness unto the Lord. And this moment, and every moment, "present yourselves a living sacrifice, holy, acceptable to God," and "glorify him with your body and with your spirit which are God's!"