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made, very improperly, a representative of multitudes. Nor ought it to be forgotten, that, when members of irreligious families become pious, surprise is equally excited.

Having now, as I hope, removed all the objections, which might be supposed to attend this subject, I proceed to remark.

1. That by a religious Education of their children, parents more easily, and more perfectly, than is possible in any other manner, will render them dutiful, harmonious, and happy, in the present world.

A family, religiously Educated, will in a good degree become orderly, and dutiful, of course. The doctrines and sentiments, which they are taught, and habitually imbibe; the conduct, to which they are formed; the examples, which they daily behold; the motives, steadily presented to their view, and the worship, to which they are daily summoned; all conspire with supreme force to call up every thought, affection, and action, which constitutes a part of their duty. Their minds are wrought into a character, a course of action, widely different from that of other children. This difference even a stranger cannot fail to discern at once. Among those who are charged with the instruction of youth, it has long since become the subject of proverbial remark.

All the tendencies of religion are dutiful tendencies; and are therefore, peaceful and pleasing. Harmony of minds, and harmony of purposes, cannot, without this aid, be produced for any length of time, or any extent of operation. Unity of conduct may indeed be effectuated, to a considerable extent, by the rod of power; but not unity of affection, or design. Constrained union can never be the source of happiness to any collection of rational beings; and will peculiarly fail of producing happiness in a family. To repress the native selfishness of the heart, means, of some kind or other, are indispensable. Nothing has, hitherto, effectually accomplished this purpose, but religion. Even the mere, fixed belief of its truths and duties, and of accountableness to God, will go far towards overcoming the open indulgencies of passion and appetite. A cordial reception of these truths and duties will finally vanquish them all. Religious Education, then, is the road to the religion of a family; and that religion is the road to domestic happiness.

As happiness in this world is chiefly enjoyed in the family, and, under God, supremely dependent on domestic peace; the Religious Education of Children become plainly the chief means of the first earthly good. A glorious motive is here held out, to induce us to educate our children religiously.

2. Children, thus educated, will persevere also in the way to eternal life.

This I consider as the main subject of the promise in the text. In the sense, in which I have explained it, it has, I apprehend, been universally verified. Of this truth, the proof, already allegcd, is presumed to be sufficient.

The parent must be an unnatural wretch, by whom this motive is not deeply felt. The salvation of his child is promised to him, and in the most endearing of all methods; viz. as the consequence of his labour. He, who is not a barbarian, or a brute, must wish his children to be happy, favoured of God, and beloved by his own companions, throughout eternity. To the heart of him, who knows the tenderness of nature, this desire must come home with supreme and unmingled power. The very thought of presenting one's children to the Judge, at his right hand, on the final day, and of being able to say, Behold here am I, and the children whom thou hast given me, is a thought of ecstasy, which bewilders the heart with joy. Let no parent, who is not compelled by this consideration to a duty so delightful in itself, pretend to love his children at

all.

If we train up our children in the way they should go, they will enter it almost of course; follow us to heaven; and be our companions for ever. There they will be everlasting witnesses of our tender affection to them, and our faithful care of their souls, while we were both in the present world. At their dying bed, if we survive them; on our dying bed, if they survive us, we shall be saved, also, from the distressing reflection, that through our negligence they have been lost, and are destined to sin, and suffer for

ever.

3. In this manner parents perform their prime duty.

The great end of our being is the performance of our duty. In this God intends, that we should find our happiness, and that a greater happiness, than we can otherwise attain. All parts of our duty are plainly to be regarded according to their importance. To parents, that, which is enjoined in the text, is primarily important. On their children they can usually have more and better influence, than they can possibly have on others. In a high and endearing sense, they are their property; are united to them by the tenderest ties; are ever in their presence; and regard them with singular reverence and affection. From all these sources parents derive the power of making more, deeper, and happier, impressions, than others can make, or than they can make on others. This power God has required all parents faithfully to exert; and in religious Education alone is it faithfully exerted. To perform this duty is, therefore, the chief end, for which we are made parents; the chief good, which men are usually able to do; the chief means of glorifying our Creator. If, then, we wish to please God, to enjoy the greatest happiness in this world, or to carry our children with us to Heaven, and enjoy their company, for ever; we shall not fail with deep solicitude, watchful care, and unshaken constancy, to train them up in the nurture and admonition of the Lord.

SERMON CXLIX.

THE EXTRAORDINARY MEANS OF GRACE. THE CHARACTER OF MEMBERS OF THE CHURCH.

2 CORINTHIANS vi. 14.-Be ye not unequally yoked together with unbelievers.

IN the last discourse, I finished the observations, which I have thought it necessary to make concerning The Ordinary Means of Grace. In the several discourses on this subject I have endeavoured to show, that there are Means of Grace, What they are; and what is their Influence; and to answer the Objections, usually made against this scheme of doctrine. I, then, severally considered each of these means, at some length; and gave such directions concerning the use of them, such explanations of their efficacy, and such answers to objections against them, severally, as this System of Discourses appeared to require.

The next subject in order is

Those Means of Grace, which are of limited application: viz. Baptism; the Lord's Supper; and the Communion of Christians.

But, before I enter upon the immediate discussion of these subjects, it will be necessary to consider the Character, and Circumstances, of those, by whom these Means of Grace are to be used; viz. that Collection of persons, which is denominated the Church of Christ. In examining this interesting subject, I shall,

Describe the Church of Christ, as exhibited in the Scriptures; and then,

Explain the Nature of its peculiar Ordinances and Employments. The Church of Christ is composed of its Ordinary Members and its Officers. In the present discourse, I shall attempt to exhibit the Character of its Ordinary Members, as presented to us in the Scriptures.

To this subject we are naturally led by the text. Be ye not unequally yoked together with Unbelievers. The word, here translated unequally yoked, is in the Greek, ergovyvres, and denotes, literally, being yoked to those of a different kind; and here means being yoked unfitly, or improperly. Concerning the Communion, here forbidden, there have been various opinions.

First. It has been frequently supposed to be marriage.

That this is not a just interpretation, is evident, because there is not, before or afterward, a syllable said concerning this subject; and because the direction, given in the seventeenth verse of the context, concerning the communion, here specified, would, if

marriage were intended, contradict the precept, given by the Apostle, 1 Cor. vii. 12, 13. Here, the direction is, Wherefore come ye out from among them, and be ye separate, and touch not the unclean thing; and I will receive you. The precept, there is, If any Brother hath a wife, that believeth not, and she be pleased to dwell with him; let him not put her away. And the Woman, that hath an Husband that believeth not, if he be pleased to dwell with her, let her not leave him.

Secondly. It has been supposed, also, to mean Common social intercourse with mankind, whether more or less intimate.

This, I think, cannot be the meaning; because the direction, above mentioned, would then contradict the declarations of the Apostle in 1 Cor. v. 9, 10, I wrote unto you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters: for then ye must needs go out of the world.

Thirdly. It has been supposed, also, to be Religious Communion with the worshippers of Idols.

This, indeed, is undoubtedly forbidden; as being fairly included in the phraseology of the text. The worshippers of Idols are one class of unbelievers: but no reason can be given, why a particular class should be intended in the text, and not all other classes. The prohibition is general, without an exception. We are obliged to receive it, as it is: and, since the Apostle has not thought proper to limit it, we cannot warrantably annex a limitation.

That the communion, here intended, is Religious Communion, I have not a doubt. This is forbidden with Unbelievers. To illustrate the impropriety of Religious Communion with persons of this character, the questions, following the text in the 14th and 15th. verses, are asked by the Apostle. For this end, only, are they asked: as might easily be made evident by a particular comment, if the occasion would permit. I shall, therefore, consider the text as containing this Doctrine:

That Christians are bound not to enter into Religious Communion with unbelievers: or, what is equivalent, The Church of Christ ought to consist of Christians only.

The truth of this Doctrine is strongly exhibited in the words themselves; particularly, as they have been illustrated. The proper meaning can, indeed, be nothing else.

The same interpretation is also unanswerably evident, because, First. There are but three kinds of Communion, of which man is capable; Marriage, Social Intercourse, and Religious Communion. I have shown, that the two first cannot be meant in this passage. The last, therefore, is meant.

Secondly. That all unbelievers are intended in the text is evident, because in the 17th and 18th verses, God says, Wherefore come ye out from among them, and be ye separate; and touch not the un

clean thing; and I will receive you, and will be a Father to you; and ye shall be my sons and daughters, saith the Lord Almighty.

These things, it will be remembered, were written to the Corinthian Church. Of the members of this Church it is said, that if they will come out from among the persons, with whom their communion was forbidden, and be separated from them, God will receive them, and be a Father to them; and that they shall be his sons and daughters. But this promise could not be made to those, who were not Christians, however decent, moral, and unobjectionable, they might be in their external deportment. The persons, to whom the text is addressed, were addressed as Christians only, because the promise cannot have been made to any others. But if this Church had, in the Apostle's view, been intentionally, and scripturally, made up of others beside Christians, the Apostle could not have addressed them in language, applicable only to Christians. The text, therefore, in connexion with the context, furnishes clear evidence of the truth of the Doctrine. As, however, it is a Doctrine of great importance, and not a little debated even in the present age; I shall consider it more at length; and endeavour to illustrate it by the following consider

ations:

I. The Original Formation of the Church in the world:

II. The Establishment, and Character, of the Jewish Church, as exhibited in the Scriptures:

III. The Nature of the Covenant between God and the Members of the Church:

IV. The Nature of Christian Communion :

V. The Nature of Christian Discipline: and,

VI. The Manner, in which the Christian Church is spoken of in the New Testament.

These subjects, if I mistake not, involve every thing, of importance in the concerns of the Church. If, then, they all point the same way, and prove the same things; the consequence will, it is hoped, be a fair, and Scriptural, determination of the point in debate. It will be expected, from a consideration of the limits, beyond which the discussion cannot here proceed, that many things must be omitted, which might be fairly demanded in a reg ular treatise. It will also be supposed, that whatever is said must be said in a summary manner. Having premised these things, I observe,

1. This Doctrine is illustrated by the Original Foundation of the Church in the world.

On this event we have a summary account, Gen. iv. 26. And to Seth, to him also, there was born a son; and he called his name Enos: then began men to call upon the name of the Lord; or, as in the margin, to call themselves by the name of the Lord. The meaning of this declaration is plainly, that they took upon themselves the title of the Sons of God; considering themselves as his

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