THAT the thanks of the SOCIETY be given to the Rev. Dr. LIVINGSTON and Dr. M'KNIGHT, for the Sermons delivered by them reſpectively on the evenings of the 23d and 24th inſt. agreeably to appointment; and that they be requeſted to furniſh copies of the ſame for publication.

THE Obligation to love and obey GOD which ariſes from the perpetual dependence of men, as intelligent creatures, upon GOD, conſidered as their CREATOR, is the religion of nature. The relation formed by this dependence obliges them to be devoted to the ſervice and glory of him who made, preſerves and governs them. In this religion GOD the CREATOR is all and in all.

Revealed religion is that obligation to love and obey GOD, which reſults from the total dependence of men, as ſinners, upon GOD conſidered as their REDEEMER. The relation produced by this dependence obliges them to be devoted to the ſervice and glory of him who has atoned for their ſins, and is become the LORD their Righteouſneſs. In this religion GOD the REDEEMER is all and in all.

The Apoſtle adopts this very principle, and confirms it in the text by terms the moſt comprehenſive and unequivocal.—"There is neither Greek nor Jew, circumciſion nor uncircumciſion, barbarian, Scythian, bond nor free: but CHRIST is all and in all."

Believers are riſen with CHRIST. They are therefore to place their affections upon things above—to mortify their members which are upon earth—to put off the old man—and put on the new.—From theſe duties, no exemption can be pleaded; for the omiſſion of them, no excuſe admitted. The learned and the ignorant, the civilized and the ſavage, the Greek and the Jew, all who believe, without diſtinction of nation, name or condition, are brought into the ſame relation to GOD, renewed into the ſame in age, and bound to univerſal obedience and 〈◊〉 by the ſame principle—for CHRIST is all and in all.

The phraſe expreſſes in a ſummary manner every thing that can be predicated of the ſubject. It is applied in the paſſage before us and in Epheſ. i. 23, to the divine REDEEMER, and in 1 Cor. xv. 28, to GOD in the moſt extenſive view, comprehending every relation he ſuſtains to his intelligent creatures.

CHRIST is all, he is every thing eſſential in the ſalvation of ſinners; he is this to all and in all, the happy objects of his love. There are no local or perſonal diſcriminations. No excluſive privileges or monopoly of benefits. "Neither is there ſalvation in any other: for there is none other name under heaven given among men, whereby we muſt be ſaved." He is the ſame LORD, and his power and grace the ſame for all, and to all who call upon him.

The fulneſs of the REDEEMER is frequently inculcated, in ſimilar comprehenſive ſentences. David ſays of him, "all my ſprings are in thee"Pſal. lxxxvii. 7.—"the LORD is my rock, and my fortreſs, and my deliverer, my GOD, my ſtrength"Pſal. xviii. 2."the LORD is my light and my ſalvation—the LORD is the ſtrength of my life."Pſal. xxvii. 1. Paul calls him "the captain of ſalvation"Heb. ii. 10.—"the author and finiſher of our faith."Heb. xii. 2. And the bleſſed Saviour declares concerning himſelf, "I am Alpha and Omega—the beginning and the ending—the firſt and the laſt."Rev. i. 8, 17. Theſe, and innumerable paſſages which aſcribe to him the glory of pardon and peace, of preſent comfort and future happineſs, are ſummed up in the emphatical words of the text, CHRIST IS ALL AND IN ALL.

CHRIST is an official name. It reſpects the exalted offices the REDEEMER ſuſtained, and the vaſt work, which as GOD and man in one perſon he accompliſhed.

He muſt be man, a perfect man, that the law may be obeyed and ſatisfied, in the ſame nature which had ſinned. He muſt be GOD, the true GOD, becauſe no mere creature poſſeſſes a right to lay down his life and aſſign his merits to others—becauſe, it requires infinite wiſdom, love and power, to procure for and apply ſalvation to the guilty and depraved—and becauſe, redemption conſtitutes a new claim to an excluſive property in, and dominion over the redeemed. But the LORD will not give his glory or alienate his claim to another. "I looked," ſaith he, "and there was none to help—therefore mine own arm brought ſalvation."Iſai. lxiii. 5.—"I, even I am the LORD, and beſides me there is no Saviour."Iſai. xliii. 11.—"A juſt God and a Saviour, there is none beſides me."Iſai. xlv. 21.

So much of the myſterious manner of the divine exiſtence is revealed; ſo much of GOD the Father, of GOD the Son, and of GOD the Holy Ghoſt, the one, the only living and true GOD, as ſuffices, not to gratify unſanctified curioſity, but to inform believers in what manner JEHOVAH can become their REDEEMER.

In conſequence of the union between the divine nature of the Son of GOD and the human nature which he aſſumed, his whole perſon as GOD manifeſted in the fleſh, is deſignated by the name of CHRIST. The Apoſtle therefore, in the words before us, adopts and confirms the principle, that in revealed religion, GOD the REDEEMER is all and in all.

No ſubject can be more acceptable to thoſe who love the LORD JESUS CHRIST. None more ſeaſonable when adverſaries openly blaſpheme that ſacred name. And none more ſuitable to the character in which we now appear in his houſe and the work in which we profeſs to be engaged.—Father of lights, ſource of every good and every perfect gift, remove the covering which hides thy glories from our view. Increaſe and ſtrengthen our faith to enter within the vail, that beholding with open face, we may be changed into the ſame image, from glory to glory!

CHRIST is all and in all. Every thing great, intereſting and neceſſary in ſalvation is juſtly predicated of him.—Of a propoſition ſo general, which comprehends the whole ſyſtem, ſpreads over all the doctrines, and blends with every article of our creed, the details cannot poſſibly be conſidered in the preſent hour. As a ſummary of firſt principles, it muſt ſuffice to ſhew, that CHRIST is all and in all,—in the ſacred ſcriptures—in the religion of ſinners— and in providence.

I. In the ſacred ſcriptures CHRIST is all and in all.

The Scriptures teſtify of CHRIST—in the law of Moſes, in the Prophets, and in the Pſalms, it is written concerning him, that he was to come, to ſuffer, and to riſe from the dead, and that repentance and remiſſion of ſins ſhould be preached in his name among all nations.—In the Goſpels and Epiſtles the accompliſhment of theſe predictions is recorded, and the doctrines of his grace explained and confirmed.—The Acts of the Apoſtles exhibit him in his majeſty riding proſperouſly, ſending the rod of his ſtrength out of Zion, and ruling in the midſt of his enemies.—The laſt book of the ſacred canon is the Revelation of JESUS CHRIST, the LORD, which is, and which was, and which is to come, the ALMIGHTY. It foretels the proſperous and adverſe ſtate of his Church, the riſe and deſtruction of his enemies, and his complete and the final triumph. The volume opens with the promiſe of his firſt appearance. It cloſes with an aſſurance of his ſecond coming. The Scriptures are full of CHRIST.—Look at every part of the Sacred Word.

The HISTORICAL paſſages even of the Old Teſtament, refer to Him. The hiſtory of creation—the fall of man—the univerſal deluge —the call of Abraham—and the lives of the patriarchs. The ſeries of events which reſpect that people, of whom as concerning the fleſh CHRIST came, and the mention of other nations with whoſe fate that people was in ſome meaſure connected, all point to the ſame object. They are all introduced, to demonſtrate the neceſſity of a Saviour, and diſcover the marvellous ſteps by which providence gradually prepared for the coming of MESSIAH.

The PROMISES are all in CHRIST, yea, and in him amen. In him they unite, for his ſake they were made, and through him they become valid and ſure. What reſpects himſelf is the principal promiſe. The repetition, explanation and confirmation of this, engroſs the chief attention of the ſacred writers, and run, as golden threads, through every leaf of the inſpired volume.

The WORSHIP under the law was deſigned to direct believers to the MESSIAH.—The municipal inſtitutes of a nation in which the Church and State were united, muſt of neceſſity be compriſed in the ſame code with the eccleſiaſtical, and ultimately refer to the ſame object. For his ſake the theocracy was formed. To ſecure the fulfilment of the promiſes reſpecting him, that people were ſeparated and dwelt alone until Shiloh came. The moral law was eſpecially magnified by his active and paſſive obedience, and proved to be holy, juſt and good. In the whole, he is intended. To him it is calculated to lead loſt ſinners. CHRIST is the end of the law.Gal. iii. 24.

The DEVOTIONAL paſſages of Scripture all look to Him by whom alone ſinners find acceſs to the Throne. It was faith in him as yet to come, which inſpired the ſong of the Old Teſtament Saints, and tuned their harps to praiſe. It is faith in him who has come and waſhed us from our ſins in his own blood, that now raiſes the voice of rejoicing and ſalvation in the tabernacles of the righteous.

The DOCTRINES in Scripture, like ſo many bright lines within the ſame circle, unite in one glorious point. It is in the face of JESUS CHRIST that the light of the knowledge of the glory of GOD ſhines moſt illuſtriouſly. Baniſh CHRIST from the doctrines, and a ſyſtem luminous, connected and ſimple, becomes dark, perplexed and broken.

There are detached facts, individual doctrines, moral precepts, which, in themſelves, are excellent, and independently on CHRIST or his glorious goſpel, cannot fail of claiming approbation and applauſe.—But it will be found, when viewed in their connection, that theſe facts are all combined with others which have an immediate reſpect to the Saviour— that theſe doctrines either appertain to the religion of nature and are adopted of courſe into the Chriſtian ſyſtem, or they form a part of other doctrines which directly relate to CHRIST. And that theſe moral precepts are calculated to convince of guilt and direct ſinners to ſeek an intereſt in his atonement; or they preſcribe a rule of life, by which his people are to expreſs their gratitude for ſaving mercies.—They are all, it is confeſſed, excellent in themſelves; but their higheſt excellence, their extenſive and true meaning, can be diſcerned alone, by obſerving the expreſs relation they bear to the divine REDEEMER.

There are in the Scriptures, "ſome things hard to be underſtood, which they that are unlearned and unſtable wreſt unto their own deſtruction." (2 Pet. iii. 16.)—The prophecies, antecedent to their accompliſhment, muſt of neceſſity be, in a great meaſure, obſcure.— The doctrines which reſpect the Holy Trinity—the Word made fleſh—the operation of the Spirit—the ſovereignty of GOD, and a total dependence upon him, are too ſublime and myſterious to be fully comprehended by finite minds. And what relates to the depravity of human nature, with the inſeparable conſequences of guilt and ſin, are directly oppoſed to the pride and prejudices of men. Theſe are ſo many ſources of difficulty. Theſe render ſome things hard to be underſtood, and ſtill harder to be cordially embraced. Yet, theſe notwithſtanding, all who are taught of GOD diſcover a perſpicuity ſufficient to render them wiſe unto ſalvation, and they delight to meditate upon the word. None cavil but the ignorant and profane. None but they complain, that clouds and darkneſs reſt upon the Scriptures.—Whatever it may be in regard to other matters, it is certainly beyond contradiction that in CHRIST the hiſtory of the Bible terminates—he is the ſum of the promiſes—the end of the law—the ſpirit of the devotion, and the principal object to which the whole is uniformly directed. He was meant in the types, ſhadowed forth in the rites, and expreſsly intended in all the ſacrifices. He is the ſum, the ſcope of the Old and of the New Teſtament. In the Sacred Scriptures CHRIST is all and in all▪

The man, therefore, who reads the Bible without finding the Saviour there, is blind. And the miniſter of the goſpel who, to avoid offence, or recommend himſelf to the wicked, conceals the exalted REDEEMER, is a madman; eſpecially as,

II. CHRIST is all and in all in the religion of ſinners.

That religion which removes the fatal conſequences of ſin—permits the guilty and depraved to worſhip in an acceptable manner— reſtores to the favour and communion of GOD —adminiſters conſolation, and produces in the iſſue, perfection and happineſs, that, and that alone, can be denominated the religion of ſinners. Every thing ſhort of this muſt be inadequate to their exigencies, muſt be inſufficient for their ſalvation.

The religion of nature is far from anſwering theſe exalted purpoſes.—From the definitions with which this diſcourſe was introduced, and ſome obſervations that have tranſiently occurred, you may perhaps already anticipate what appertains to this part of the ſubject. It is however of too great importance to be ſlightly treated. It draws a line of diſtinction, with which many are evidently unacquainted. And it ſuggeſts a principle, of all others the moſt eſſential, in refuting the falſe philoſophy of infidelity.

No obligation, and conſequently no religion, can exiſt without ſome RELATION to conſtitute a baſis or foundation upon which it reſts. The foundation of the religion of nature is the relation which ariſes from the dependence of men conſidered as intelligent creatures, upon GOD as their CREATOR. This relation will not ſuffice for ſinners.

The religion of nature is univerſal and unchangeable. It preſcribes perfect and perpetual obedience, as its only poſſible condition; and it enſures happineſs as long as a perſeverance in ſuch obedience is uninterruptedly maintained. But it contemplates no deviation from the divine law. It knows of no remedy for tranſgreſſors. A ſinner is a monſter unknown and unacknowledged in the religion of nature. A Saviour is a gift infinitely beyond its province or prerogative.

Sin conſtitutes a new character. It produces eſſential embarraſſments. It requires help which nothing in the relation between creatures and their CREATOR, as ſuch, can ſuggeſt or ſupply. The new character renders a new relation neceſſary. There muſt be a REDEEMER, or the evils produced by ſin can never be removed. He alone who made them can redeem them, form the relation, and bring them into it.

The religion of nature is neceſſarily and forever binding upon all men as intelligent beings. The original obligation can never ceaſe or abate. Nothing can infringe, nothing can deſtroy it. The religion of nature, in this reſpect, is as much the religion of men, after they become ſinners, as it would have been had they continued holy and perfect; and yet by not providing happineſs, is eſſentially deficient in a moſt important article.—If it obliges the ſinner to obedience, while it condemns, and leaves him to all the direful conſequences of his tranſgreſſion—if the relation upon which it is founded does not reach the new character— if the only condition it preſcribes, of do this and live, cannot poſſibly be complied with, and if the principle that inveſtigates this obligation, is not competent to the diſcovery of any other, that will obviate the complicated miſeries produced by ſin, then the religion of nature cannot ſave, then it is not, and cannot be, the religion that will ſuffice for ſinners.

Two obligations, each demanding the whole heart, ariſing from two diſtinct relations, would interfere and prove inconſiſtent, were they due to diſtinct Beings. No man can ſerve two maſters.—But if both relations originate from the ſame ſource, and terminate in the ſame object; if he who is the CREATOR, be alſo the REDEEMER, no different intereſts, no claſhing of authority, no inconſiſtency can ariſe from the additional obligation. The duties may ſweetly blend, and one harmonious, rational and divine ſervice be the bleſſed reſult.

All theſe defects are compenſated, all theſe important ends obtained in revealed religion. This fully recognizes and cordially embraces, as of neceſſity it ought, the religion of nature. But it does much more. It meets the new character. It reveals a new relation. It opens a new acceſs to GOD and happineſs. And in this, its eſſential peculiarity conſiſts.

Revealed religion conſiders men as ſinners, and expreſsly treats with them as ſuch. CHRIST came to call, not the righteous, but ſinners to repentance. The whole need not a phyſician, but the ſick. This is the religion which profeſſedly provides a remedy againſt ſin. The only religion that informs ſinners what they muſt do to be ſaved. That procures acceptance for their perſons and ſervices—affords comfort in affliction—aſſuages the pangs of an accuſing conſcience—promotes holineſs in heart and life—and opens a proſpect of eternal reſt and glory. This therefore, with propriety, may be called THE RELIGION OF SINNERS.

Now, in this religion CHRIST is all and in all. With reſpect to the foundation upon which it is built—the benefits derived from it—and the duties to which it binds.

What is the language of the Prophets in regard to the FOUNDATION of that religion which can ſave ſinners? Of what importance do they conſider CHRIST the divine Redeemer?—Hear them—"the Stone which the Builders refuſed is become the head ſtone of the corner."Pſal. cxviii. 22.—"A foundation, a ſtone, a tried ſtone, a precious corner ſtone, a ſure foundation."Iſai. xxvii. 16. "I have redeemed thee—I am the LORD thy GOD—thy SAVIOUR—your REDEEMER."Iſai. xliii. 1, 3, 14.—"Behold the man whoſe name is the branch—he ſhall build the temple of the LORD, even he ſhall build the temple of the LORD, and he ſhall bear the glory."Zach. vi. 12, 13.—"The man that is my fellow."Zach. xiii. 7. "His name ſhall be called Wonderful, Counſellor, the Mighty GOD, the Everlaſting Father, the Prince of Peace."Iſai. ix. 6. "They ſhall call his name Emmanuel, which being interpreted is, GOD with us."Iſai. vii. 14. Matt. i. 23.

How do the Apoſtles ſpeak upon this ſubject? Who do they declare to be all and in all in the religion of ſinners?—"The Word was made fleſh and dwelt among us, and we beheld his glory, the glory as the only begotten of the Father, full of grace and truth."John i. 14, 16. "Other foundation can no man lay than that is laid, which is JESUS CHRIST."1 Cor. iii. 11. JESUS CHRIST himſelf being the chief corner ſtone, in whom all the building fitly framed together, groweth unto an holy Temple in the LORD. "The fulneſs of him that filleth all and in all."Epheſ. • 20, 21. "In him ye are complete."Eph. i. 23. "Redeemed with the precious blood of CHRIST."1 Pet. i. 18, 19. "CHRIST is our life."Coloſ. iii. 4.

What is the teſtimony of the LORD JESUS CHRIST reſpecting himſelf?—"As the Father hath life in himſelf; ſo hath he given to the Son to have life in himſelf."John v. 26. "I and my Father are one."John x. 30. "I lay down my life for the ſheep."John x. 15. "I am the way, and the truth, and the life: no man cometh unto the Father, but by me."John xiv. 6. "I am the reſurrection and the life."John xi. 25.—Can any believe the Sacred Scriptures, can they affix a conſiſtent meaning to theſe paſſages, and heſitate a moment in determining the character of the Saviour—what relation he bears to the redeemed—and of what importance he is to ſinners?

The BENEFITS of the everlaſting covenant are all ratified in him, and beſtowed for his ſake.

The new heart is his gift. The new birth is produced by his ſpirit, and effectual calling accompliſhed by his grace. He makes his people willing in a day of his power, and he alone gives reſt to the weary and heavy laden.

Pardon and peace are the fruits of his purchaſe. It is in the beloved alone the unworthy are accepted. By faith they are juſtified as they receive CHRIST and become united to him thereby; not for faith or any merit in believing. The righteouſneſs of the REDEEMER imputed to his people is the ſole meritorious cauſe of their juſtification.—As by one man's diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous.Rom. v. 19. He "who knew no ſin, was made ſin for us, that we might be made the righteouſneſs of GOD in him."2 Cor. v. 21. He is the LORD our Righteouſneſs.Jer. xxiii. 6.

Sanctification flows from the ſame opened fountain. For holineſs believers are as dependent upon CHRIST as for their pardon and right to eternal life. He is made to his people ſanctification. "He delivers his captives from the mighty and his prey from the terrible." Deſtroys the dominion of ſin in them▪ and begins, carries on and perfects what concerns the reſtoration of his image to all the redeemed.

To him his followers owe their ſafety and perſeverance; he feeds the flock, gathers the lambs with his arms, and none can pluck them out of his hand.

His counſel guides, his arm defends, and his preſence cheers and animates them on their way. Strengthened by him, they run and are not weary, they walk and faint not.

In Death they are comforted by his rod and ſtaff. To him they commit their departing ſpirits.Acts vii. 59. Pſal. xxxi. 5. They enter into his peace, they reſt in their beds of duſt.Iſai. lvii. 2. And dying in him, their death is bleſſed.Rev. xiv. 13.

His voice will burſt the tombs and raiſe the dead. All who are in their graves ſhall hear and come forth. The Redeemer of Abraham, and of the children of Abraham, is the Saviour alſo of the body. Becauſe he lives they ſhall live alſo.John xiv. 19.

From his mouth the ſentence ſhall proceed which abſolves from guilt and welcomes to the manſions he has prepared. And it is he who is to preſent the redeemed family, waſhed in his own blood and freed from ſin and ſorrow, to be ſatiated with the full fruition of the love of GOD the Father, with the uninterrupted participation of the grace of GOD the Son, and the continued communion of GOD the Holy Ghoſt.

In all the benefits of the covenant of grace, in all the bleſſings conferred upon thoſe who are ſaved, either in this life or hereafter, CHRIST is all and in all. He has procured them. He beſtows them. From him and through him they are all derived.

The DUTIES to which revealed religion binds, are equally related to the adorable Saviour.

Faith, in its firſt appropriating act, has an immediate reſpect to him, and it continues to honour him in the whole ſubſequent life of the believer. "I live," ſays the Apoſtle, expreſſing the experience of himſelf and of all the children of GOD; "I live, yet not I, but CHRIST liveth in me; and the life which I now live in the fleſh, I live by the faith of the Son of GOD, who loved me and gave himſelf for me."Gal. ii. 20.—In repentance, the contrite and broken in heart look unto him whom they have pierced and mourn.Zach. xii. 10.—Hope reſts upon his word, with a firm perſuaſion that he is able to keep what is committed unto him againſt that day.2 Tim. i. • 2.—We love him becauſe he firſt loved us.1 John iv. 19. His love conſtrains to affectionate returns; and ſo eſſential are theſe, that all who love not the LORD JESUS CHRIST are ſtigmatized with an anathema—maranatha.1 Cor. xvi. 22.—In every act of worſhip, in prayer, in praiſe, in celebrating the ordinances, ſtill the REDEEMER is acknowledged. In his name addreſſes are preſented to the throne; through him believers draw near; baptiſm and the ſupper are the ſigns and feals of what he has accompliſhed. In all he is expreſsly remembered.—"Whatſoever his people do in word or in deed, they do all in the name of the LORD JESUS CHRIST, giving thanks to GOD and the Father by him."Coloſ. iii. 17. "As the branch cannot bear fruit without the vine, no more can they without him."John xv. 4. By adhering to him, depending upon him, and deriving ſtrength from him they become fruitful. "Without him they can do nothing."John xv. 5.

Is it not evident, that in practice, as well as in theory, all religion centres in CHRIST?— that he is the foundation of the whole?—that the benefits proceed from him?—and that every duty has a regard to him, is accepted for his ſake, and performed by ſtrength derived from him?—In the religion of ſinners CHRIST is all and in all.

How little do infidels know of the foundation and properties of that very religion in which they profeſs to truſt, and how much leſs of that which they oppoſe! how ignorant are they of the Saviour, who deny his divinity and atonement! With a profeſſed ſubmiſſion to revelation, and various modifications, the Socinian ſyſtem ſtill remains the religion of nature. —Over this ſame ſtone of ſtumbling all unconverted men, however found their profeſſion of the truth may be, are actually falling. Strangers to the new relation, to the only foundation which GOD has laid, they ſtill reſt upon the old baſis. This is all▪ by nature, they can know.

III. CHRIST is all and in all in PROVIDENCE.

The whole adminiſtration of providence is in his hand—he is alſo the End to which its movements are ſubſervient, and in which all the ſeries of events will finally terminate. In both theſe reſpects CHRIST is all and in all.

1. He is inveſted with the actual adminiſtration of providence.

CHRIST, the eſſential word, "was in the beginning with GOD, and was GOD. All things were made by him."John i. 1, 3. "All that are in heaven and that are in earth, viſible and inviſible, whether they be thrones, dominions or powers, all things were created by him and for him."Coloſ. i. 16, 17. As he is before all things, ſo "by him all things conſiſt." He is the glorious diſpenſer of providence, the ſole ruler and governor of the world. "The father judgeth no man, but hath committed all judgment unto the Son, that all men may honour the Son, even as they honour the Father."—He is the king of nations in the moſt extenſive ſenſe, as it reſpects the divine preſervation, co-operation and government. And he is the king of ſaints, and head of his Church, in conſequence of a more intimate and ſpecial relation which ſubſiſts between him and the redeemed family. Of the kingdom of nature and the kingdom of grace CHRIST has the ſole direction. In the actual adminiſtration of both he is all and in all.

With regard to the former, it is ſaid of him —"a king ſhall reign and proſper, and ſhall execute judgment and juſtice in the earth"Jer. xxiii. 5.— "The LORD reigneth"Pſal. xciii. 1.—"Thy throne of GOD is forever: a ſceptre of righteouſneſs is the ſceptre of thy kingdom."Heb. i. 8.—As in the beginning he laid the foundations of the earth, and the heavens were the work of his hands, ſo to him the government of the whole is committed. He employs them as inſtruments to fulfil his pleaſure, and when his work is accompliſhed, he ſhall fold them up as a veſture, and they ſhall be changed. But he remains the ſame and his years ſhall not fail.

The mediatorial kingdom of CHRIST is diſtinct from that eternal dominion over all worlds which appertains to him as GOD. It is a kingdom peculiar to the new relation which redemption has formed, and is diſpenſed in the moſt perfect harmony with the other.—It has pleaſed the Father and the Son and the Holy Ghoſt, that in CHRIST all fulneſs ſhould dwell.Coloſ. i. 19. And becauſe he humbled himſelf and became obedient unto death, even the death of the croſs. GOD hath alſo highly exalted him, and given him a name which is above every name, that at the name of JESUS every knee ſhould bow, of things in heaven, and things in earth, and things under the earth, and that every tongue ſhould confeſs that JESUS CHRIST is LORD, to the glory of GOD the Father.Phil. ii. 8, 9, 10, 11. The Father loveth the Son and hath given all things into his hands.John iii. 35. All power is given unto him in heaven and in earth.Matt. xxviii. 18.

The union of two natures in CHRIST, renders the independent and the delegated power perfectly conſiſtent. Nothing contradictory or improper is implied in committing the twofold adminiſtration to the ſame hand.—What is peculiar to either nature, is always in ſcripture aſcribed to the whole perſon of the REDEEMER. To inculcate the myſtery of GOD manifeſt in the fleſh more forcibly, things are frequently predicated, with the mention of one nature, which can of neceſſity be applicable only to the other. Thus GOD is ſaid to have purchaſed the Church "with his own blood."Acts xx. 28. And thus, it was no robbery in CHRIST to be equal with GOD, while at the ſame time, he was a man, a ſervant, made under the law and amenable to its demands. And hence alſo, he may poſſeſs an independent and divine right to the government of providence, and yet be cloathed with a delegated authority expreſsly committed to him as mediator.

The origin, nature, and dignity of this kingdom which CHRIST adminiſters, may be ſufficiently gathered from the terms by which it is diſtinguiſhed in ſcripture.

It is called the kingdom of God, Pſal. xlv. 6. Iſai. lii. 7. Luke xvii 20. becauſe GOD is the immediate author and founder of itDaniel ii. 44. Pſal. cx. 1.—GOD himſelf is the king—and the perfections of GOD are more diſplayed in this, than in all his other works.

It is called the kingdom of heaven, Matt. iii. 2 becauſe it is great, precious and excellent—more ſpiritual under the New Teſtament than it was under the Old—approaches in its privileges and benefits as near to the worſhip and joys of heaven, as it can on earth be brought—and becauſe this is the laſt diſpenſation, which ſhall change the ſtate of grace into that of glory.

It is declared to be a kingdom not of this world, John xviii. 36. as—it is a ſpiritual kingdom and reſpects the heart, principles as well as conduct —is not propagated by external violence, but by the power of the truth and an appeal to conſcience—the benefits it confers are of a moral nature and have an immediate relation to a future ſtate—it in no meaſure interferes with the governments and kingdoms of this world, in their policy, laws, or adminiſtration—it poſſeſſes no earthly luſtre, makes no ſhew of diadems and purple, and is directly oppoſed to the carnal expectation of the Jews, who looked for ſplendour, conqueſt, and univerſal dominion over all other nations.—It promiſes no temporal emoluments, no exemption from troubles, pains or loſſes—it aſſures its ſubjects that in this world they ſhall have tribulation, while it reſerves for them a recompenſe of joy and everlaſting reſt, beyond the grave.

The adminiſtration of this kingdom commenced, when the Saviour was firſt promiſed. From the beginning he has had the charge both of the world and of the church. But, after his reſurrection it was diſplayed in a more illuſtrious and ſingular manner. Having finiſhed the atonement and overcome, the man CHRIST JESUS, the exalted human nature united to the perſon of the Son of GOD, ſat down with his Father upon his throne.Rev. iii. 21. Agreeably to the prediction: I have ſet my king upon my holy hill of Zion.Pſal. ii. 6.

The duration of his dominion is unlimited. "Of the increaſe of his government and peace, there ſhall be no end."Iſai. ix. 7. His name ſhall endure for ever. His name ſhall be continued as long as the ſun, "he ſhall reign throughout all generations,"Pſal. lxxii. 17. and the change in the adminiſtration at the cloſe of the diſpenſation of grace, will not diveſt him of his eſſential honours.

The kingdoms of the earth, every empire and nation have a date fixed for their riſe, continuance and diſſolution. But this kingdom is founded upon a baſis which defies the aſſaults, and foils the power and policy of all its enemies. Other governments have paſſed away, and all in their turn ſhall fall, but this will ſtand, and with increaſing glory remain forever.—Where are the mighty monarchies of Aſſyria and Chaldea? Where the veſtiges of the rapid victories of Alexander, or the ſplendid triumphs of Caeſar, the conqueſts of Macedonia, or the domination of Rome? They are all gone. They are vaniſhed like the empty viſions of the night, and barely ſtalk in hiſtory, as the ghoſts of fallen empires. Where will be the pomp and power of emperors, kings and republican rulers who now deſolate the world, with wars, revolutions and havock? like their predeceſſors, they will ſoon be crumbled to the duſt, and leave not a wreck behind.—Cities once celebrated for their extent, riches and population, are razed, and the remnant of their ruins ſcarcely exhibit a proof of their former exiſtence. Babylon, the metropolis of the world, the glory of kingdoms, the queen of cities, is ſwept by the beſom of deſtruction. Her walls and turrets which ſhadowed the plains of Shinar, her gorgeous palaces, her lofty hanging gardens and ſumptuous terraces, are all demoliſhed. It is only known, that amidſt the fens and marſhes, dragons now howl and ſatyrs dance, where Babylon once ſtood.—It is not ſo with the city which hath foundations, whoſe maker and builder is GOD. It is not ſo with the kingdom whoſe government is adminiſtered by the bleſſed mediator. This ſhall remain and ſurvive all the ſucceſſive empires and cities on earth. No weapon that is formed againſt Zion ſhall proſper.Iſai. liv. 17. GOD is in the midſt of her, ſhe ſhall not be moved.Pſal. xlvi. 5.

The extent of this kingdom will correſpond with its dignity and duration. It is a light thing for the glorious REDEEMER to raiſe up the tribes of Jacob only, he is given alſo for a light to the Gentiles, to be the ſalvation of GOD unto the end of the earth.Iſai. xlix. 6. All Iſrael ſhall be ſaved and the fulneſs of the Gentiles alſo come in.Rom. xi. 25, 26. The heathen are given to him for his inheritance, and the uttermoſt parts of the earth for his poſſeſſion.Pſal. ii. 8. He ſhall have dominion from ſea to ſea, and from the river to the ends of the earth."Pſal. lxxii. 8, 11. The ſmall gleanings from the multitude of ſinners which has hitherto been made for CHRIST, cannot comport with the glorious extent intended in theſe promiſes. The time will therefore come, when "the face of the covering caſt over all people, and the vail that is ſpread over all nations ſhall be deſtroyed."Iſai. xxv. 7. When the earth ſhall be full of the knowledge of the LORD as the waters cover the ſea.Iſai. xi. 9.

It is to effect this intereſting purpoſe, that CHRIST the LORD, the Saviour reigns. For this the government is in his hands. Every event is under his controul. In the adminiſtration of providence, he is all and in all.

2. But CHRIST is alſo the End of providence. To him the whole diſpenſation has an immediate reſpect. To fulfil the divine decree of bringing glory to the REDEEMER, all the vaſt ſeries of events are rendered ſubſervient, and to this point, in all their intricate movements the wheels are forever turning.

The world is eſtabliſhed in CHRIST that it cannot be moved.Pſal xciii. 1. For his ſake it is ſpared and daily bleſſings beſtowed even upon the rebellious; the world, even for this, has cauſe to rejoice that the REDEEMER reigneth. But it is eſpecially a reaſon for joy, and the multitude of iſles may be glad, that the whole earth will at length ſubmit to CHRIST, that the darkeſt corners will be enlightened by the Sun of Righteouſneſs, and all fleſh ſhall ſee the glory of the LORD.

The event is determined. From the riſing of the ſun, even unto the going down of the ſame, his name ſhall be great among the Gentiles.Mal. i. 11. All the ends of the world ſhall remember and turn unto the LORD; all the kindreds of the nations ſhall worſhip before him.Pſal. xxii. 27. The kingdoms of this world ſhall become the kingdoms of our LORD and of his CHRIST.Rev. xi. 15.— Heaven and earth ſhall paſs away, but theſe promiſes ſhall not fail. He will overturn, overturn, overturn, until he come whoſe right it is, and he will give it him."Ezek. xxi. 27. THIS is the great ſcope and end of providence, and ſhall moſt aſſuredly be attained. Infinite wiſdom will employ the beſt means for producing the beſt end, and almighty power enſure ſucceſs.

The different ſtages through which the Church muſt paſs, the progreſſive manner in which all this will be obtained, are indiſputably marked in the prophetic viſion which Daniel interpreted.Daniel ii. 34, 35, 44.—"A ſtone was cut out without hands, which ſmote the image—and the ſtone which ſmote the image became a great mountain, and filled the whole earth—in the days of theſe kings ſhall the GOD of heaven ſet up a kingdom, which ſhall never be deſtroyed, and the kingdom ſhall not be left to other people, but it ſhall break in pieces and conſume all theſe kingdoms, and it ſhall ſtand forever."

Let it ſuffice to remark upon this celebrated prophecy: that the Church, the viſible kingdom of CHRIST in the world, is here exhibited as remaining for a ſeries of ages,—ſmall and circumſcribed in its limits—moveable and changing its place—ſuffering and expoſed to buffetings and inſults. A ſtate, very aptly deſignated by comparing it to a ſtone. But a ſeaſon will arrive, when it ſhall triumph over all its adverſaries, extend its boundaries and ſpread throughout the world. Expreſſed in the prophetic emblem, by a great mountain that ſhall fill the whole earth.

During the firſt period, (by a learned expoſitor JOSEPH MEDE.—Regnum lapidis—Regnum montis. called the kingdom of the ſtone) the wicked have been permitted to exert their utmoſt efforts of malice and power againſt the anointed King of Zion. Enemies from without have aſſaulted the Church with violent perſecutions; and an enemy within, more formidable from his ſituation, has made deeper thruſts, corrupted the truth, and worn out the ſaints with cruel oppreſſion. But, when theſe have waſted their ſtrength, and the gates of hell oppoſed in vain; at the period fixed for the diſplay of the Saviour's grace and glory in the world, his Church will ſuddenly aſſume a new form. Her mourning be turned into joy, her widow's weed exchanged for the garment of ſalvation. The ſtone will rapidly grow into a mountain. The kingdom of CHRIST literally fill the whole earth.—Thus it will be gratefully acknowledged that he adminiſters the government; it will then be ſeen with rapture, that his glory is the end; and mankind will hail the divine REDEEMER as alſo, all and in all in providence.

AND NOW, my Brethren, what think ye of CHRIST? what think ye of him who is the principal ſubject of the bible, the only baſis of redemption, the adminiſtrator and the end of every diſpenſation? is he not the chief among ten thouſand and altogether lovely? is he not all and in all—in the ſacred ſcriptures —in the religion of ſinners—and in providence? and ought he not to be all our ſalvation and all our deſire? ſhould not our hearts glow with gratitude while we contemplate the amazing work? Can we look with cold indifference upon what infinite wiſdom has planned, upon what love paſſing knowledge has accompliſhed?—Prejudiced infidelity may pronounce the goſpel folly, and the humble manifeſtation of the MESSIAH prove a ſtumbling block to his ancient people. But to us the ſcandal of the croſs is more than compenſated by the glory which ſucceeded. We know the man of ſorrows is now exalted "on the right hand of the throne of the majeſty in the heavens."Heb. viii. 1. His adverſaries may then blaſpheme, and the impious ſay, "we will not have this man to rule over us." But we with cheerful ſubmiſſion and adoring confidence, reply—"come LORD JESUS—King of kings and Lord of lords— thou art worthy to receive glory and honour and power—rule thou in the midſt of thine enemies. Reign in our hearts." Let this be our firſt impreſſion, this our firſt ſentiment.

Diminutive as man appears when compared with the univerſe, and leſs than nothing when likened unto GOD; mean as a creature in the ſcale of beings, and ſtill leſs and unworthy as a ſinner; there is nevertheleſs no ground for cavil againſt the infinite price at which ſalvation is obtained, or the amazing method by which the work is accompliſhed. An immortal ſoul capable of receiving the divine image, of knowing, loving, and ſerving GOD in conſummate bliſs forever, is not a little thing. Millions of ſuch are not beneath the notice and care of the Supreme.—Small and great are comparative terms. No part of the moral creation is in itſelf inconſiderable. The harmony which muſt ſubſiſt in the divine government, the connection of ſyſtems, the influence of worlds upon worlds, of every part of the vaſt dominion of GOD upon the whole, of preſent tranſactions upon the ages of eternity, render it abſolutely impoſſible for finite minds to eſtimate what is ſmall or great, or determine upon the queſtion of propriety and right.—If God deſigns to magnify his love and diſplay the riches of his grace, in ſaving even the leaſt, the youngeſt of the family, it may be expected, that in the plan and accompliſhment, it will be worthy of himſelf. No ſtep can be too marvellous, no part of the work too aſtoniſhing, nor need it offend the higheſt intelligences to find that, in becoming a Redeemer, he performs a new work, and aſſumes the very nature he redeems into a perſonal union with himſelf. Nothing is too great for GOD. The ends hereby attained may not only reach the redeemed, but in their bleſſed conſequences extend to the whole creation, and produce moſt glorious and ſalutary effects to all eternity. Whatever it may be, his thoughts are not our thoughts, nor are our ways his ways. Far then from exclaiming, how can theſe things be? or raiſing objections from the character and relative inſignificance of man, it becomes us to believe and adore. The difficulty of reconciling ſuch proceedings in the moral government to our views and expectations, ſerves rather to enhance the value of this great ſalvation, confirm its certainty, and prompt us with cheerfulneſs to ſubmit to the glorious goſpel of the LORD JESUS CHRIST.

The angels of GOD worſhipped him.Heb. i. 6. At his birth they ſung "glory to GOD in the higheſt;" during his humiliation on earth they attended; and are now, through all their ſhining hierarchies, ſubjected to his authority and employed by him to miniſter to the heirs of ſalvation. He is their LORD, but he is our REDEEMER. To us the child was born. To us the Son was given. He took not upon him the nature of angels, but the ſeed of Abraham. He came to ſave ſinners of mankind, the chief of ſinners. Let ſinners then, let the chief of ſinners bow before him, and praiſe GOD their REDEEMER. Praiſe him for his unſpeakable gift. Praiſe him for becoming man and ſuffering, the juſt for the unjuſt. Praiſe him for entering within the vail, as their forerunner and interceſſor. Praiſe the King eternal, immortal and inviſible, exalted far above all principalities and powers, the head over all things to the Church. Praiſe ye him all his angels. Praiſe ye him all his hoſts. Let every thing that hath breath praiſe the LORD. And be not ye ſilent who have taſted that he is gracious. Let the redeemed eſpecially ſay ſo, "and the children of Zion be joyful in their King."Pſal. cl.

2. Are the Sacred Scriptures inſpired of GOD, do they reveal a Saviour, are they able to make us wiſe unto ſalvation, why then are they neglected, why traduced by thoſe who are within the reach of information and might readily obtain conviction of their origin and authority?—It is not the want of evidence, my brethren; it is not any rational objection that creates this averſion or ſtimulates to oppoſition. An enmity againſt GOD, an impatience under conſtraint, a licentious ſpirit, prompt them to rage and take counſel againſt the LORD and his anointed. Nothing, that can be deviſed neceſſary to ſupport the teſtimony of Scripture, is lacking. But the precepts are too ſevere, the doctrines too humbling, and the Saviour too holy, to meet their unſanctified approbation. They hate the Author and wreak their malice upon his book. Had the Bible been only a republication of the religion of nature▪ had no other relation but that of CREATOR been revealed, the ſyſtem would have been more acceptable, the reſiſtance leſs ſtrenuous. But provoked to be treated as ſinners, enraged at the hand that brings the balm to heal the wounded, they ſpurn the REDEEMER, and pour contempt upon his proffered bleſſings.

Know, ye profane, ye infidels be warned, that to reject revealed religion is in the iſſue to caſt off alſo that of nature. He that hates GOD the REDEEMER cannot love GOD the CREATOR. Deiſm verges faſt upon Atheiſm. There is but a ſtep between the virulent enemy of the goſpel and the wretch who defies the Maker of heaven and earth.—Look at the philoſophiſts of the preſent age. See the point at which they aim, the goal at which many of them are arrived, and ſhudder at the fatal conſequences that await your infidelity. Fly from the dreadful precipice upon which you ſtand.

3. Has the everlaſting GOD, the LORD, the CREATOR of the ends of the earth become a REDEEMER? Has he, whom the heavens and the heaven of heavens cannot contain, condeſcended indeed to dwell on the earth and aſſume our nature? Has the bleſſed Emmanuel finiſhed a work▪ too great for men or angels? Did he come to ſave ſinners? Is his call expreſsly addreſſed to them, as ſuch? Is he able to ſave to the uttermoſt? And, has he promiſed in no wiſe to caſt out thoſe who come to him?—What glad tidings of great joy! With bended knees and adoring hearts, pronounce him welcome. With the exulting multitude exclaim: "Bleſſed is he who cometh in the name of the LORD; hoſanna in the higheſt."Matt. xxi. 9. —But let the external homage of profeſſion, be attended with the ſincere dedication of the ſoul; or in a day of trial your hoſannas may change into blaſphemies, your cry of welcome into the horrid ſhout of crucify him, crucify him!

Believe on the LORD JESUS CHRIST and thou ſhalt be ſaved.Acts xvi. 31. In revealed religion faith is eſſential. That faith which reſpects the perſon of the REDEEMER, while it cordially embraces his truths. That which receives HIM as offered in the goſpel, and completes an union, which is the ſole baſis upon which the imputation of his meritorious Righteouſneſs can proceed. —Reſt not therefore ſatisfied with a name to live: your benevolence, temperance, rectitude, and all the train of perſonal and public virtues, which endear you to the community, and render you valuable to ſociety, will not avail to procure pardon with GOD, or purify your polluted ſouls. It is the blood of CHRIST alone that cleanſeth from all ſin. He is all and in all in the religion of ſinners. Look then unto him and be ye ſaved.

4. Hath the Father loved the Son and given all things into his hand?—his people love the Son alſo, and have entruſted him with their all. His fulneſs is their ſecurity; his power and government their choice; and they gladly crown him LORD and King—behold then, believers, the glory of your exalted Head, and whatever others do, rejoice ye that the LORD the Saviour reigns.

Is he all and in all in providence? Then what you have committed to him is ſafe. Your life is 〈…〉 CHRIST in GOD, and nothing ſhall ſeparate you from his love. He hath ſaid▪ I will never leave you nor forſake you.Heb. xiii. 5, 6. He careth for you1 Pet. v. 7.—go in his name. Be ſtrong in his ſtrength. Be faithful unto death, and he will give you a crown of life.

Is he all and in all in providence? Then his Church is ſafe; his trembling ſaints may ſuſpend their anxiety for the iſſue of her conflicts. What, if the wicked combine and ſtrain every nerve to undermine the City of GOD! What, if the enemy with collected ſtrength and increaſed fury come in like a flood! There is a banner ready to be lifted up, which has waved in triumph over former foes, and will again be the ſignal of defence and victory. The ſtone that was cut out without hands may ſuſtain innumerable indignities and be expoſed to imminent dangers. But it will reſiſt every ſhock, and aſſuredly break in pieces all who fall upon it. That ſtone is reſerved to become a mountain. The REDEEMER is enthroned in power to attain this very end. The decree is paſſed, and the zeal of the LORD of hoſts will fulfil his promiſe.

5. Every part of this ſubject has an immediate reſpect to the work in which we are now engaged. Had the Miſſionary Society any temporal purſuits in view; did the proſpects of gain, of policy or ambition, mingle with the motives which have aſſociated us; ſome other topic would have been choſen this evening, and arguments of a different complexion, derived from other ſources, claimed your attention. But, what is our work, what our object? Is it not to honour the divine REDEEMER—to make known to the heathen that a Saviour reigns—to extend the kingdom of righteouſneſs, peace and truth to idolatrous ſavages— and change the habitations of ignorance and cruelty into enlightened dwellings of purity and comfort? This work, like the kingdom to which it appertains, is not of this world. It partakes of nothing that is cenſurable; oppoſes no intereſt but that of hell; and is entitled to the prayers and benedictions of all who aſcribe glory to GOD, or cheriſh good will to men.

Acting upon ſuch principles, and with the anſwer of a good and well informed conſcience, what inſtruction, in regard to duty, and what encouragement to perſeverance, need now be added? Hope for the heathen, the certainty of their future converſion, and the obligation upon Chriſtians to be active and zealous in propagating the goſpel, have, upon a former occaſion, been urged with ſuch ſtrength of argument, and enforced with ſo much energy, that the impreſſion then made muſt be indelible. To preſent the ſame objects again to your view, would anſwer no valuable purpoſe. If you believe indeed that CHRIST is all and in all, your hearts have burned within you while contemplating the glory which ſucceeded his ſufferings, and you are ready to cry out, "Let the heavens rejoice, and let the earth be glad—ſay among the heathen the LORD reigneth.Pſal. xcvi. 10, 11.

The maſter whom you ſerve is worthy of every return that obedience and love can dictate. Your moſt painful labours, perſevering induſtry, and ſtrenuous exertions to promote his goſpel, are infinitely leſs than is due for his diſtinguiſhing grace.—The ſalvation you ſtrive to promulgate is great and worthy of all acceptation. It imparts peace and conſolation here; it enſures perfection and glory hereafter. The ſouls of ſavages are immortal and precious as your own. Their eſſential intereſts the ſame. —Every ſentiment of gratitude to your REDEEMER and of benevolence to men—the obligation to communicate to others what has been freely beſtowed upon you, and the expreſs command to "teach all nations," which is ſtill unrepealed, conſpire to confirm the duty, fix your reſolves, and animate you with courage in this laudable enterpriſe. May your labours be crowned with ſucceſs, and the wilderneſs, under your cultivation, rejoice and bloſſom as the roſe!

The promiſe annexed to the divine command ſuggeſts the moſt ample ſupport. The preſence of the LORD, like the cloud by day and pillar of fire by night, will prove a guide, protection and comfort to his ſervants. If he be "alway with them, even unto the end of the world," they may proceed with confidence and anticipate proſperity. While ſome unite their counſels, others can boldly go forth in his name. The root of Jeſſe will ſtand for an enſign of the people. To it ſhall the Gentiles ſeek, and his reſt ſhall be glorious.Iſai. xxi. 10.

The diſpenſations of providence in connection with the ſure word of prophecy, juſtly raiſe our expectations, and may be conſidered as unequivocal tokens of ſignal ſucceſs.—Whatever may be the period from which the riſe of Antichriſt is to be dated, it is evident his uſurpations and tyranny are drawing to a cloſe. That wicked power which has ſo long reſiſted the progreſs of the goſpel, but which for ſome time has been gradually conſuming, will ſoon be deſtroyed by the brightneſs of the REDEEMER's coming. The laſt ſtruggles of the monſter may be violent, and his expiring agonies protracted, but he is certainly dying. The weſtern and eaſtern Antichriſt, which with their combined influence, are perhaps conſidered in ſcripture as one, aroſe nearly at the ſame time and will fall together.

The vials of wrath now pouring upon thoſe nations which gave their aid and ſupport to the man of ſin. The deſolations of war, the revolutions, terrors and convulſions, unrecorded before in hiſtory, announce the approach of ſome period, new and intereſting. The REDEEMER is ſhaking the nations, and his people hope, it is to prepare the way for his coming We preſume not with confidence to aſcertain "the times or the ſeaſons which the Father hath put in his own power."Acts i. 7. But as we know, that, when the fig-tree putteth forth leaves, the ſummer is nigh; ſo when we ſee all theſe things, we know that the coming of the ſon of man is near, even at the door.Matt. xxiv. 30, 32, 33.

Under the frown of infidelity, and in defiance of that infernal power which, with accumulated ſtrength and fury, is making havock of the churches, the ſpirit of the LORD is poured out upon them as waters upon the dry ground, and they unite with a cordiality and come forward with a zeal before unknown. In the Indies, in the iſlands of the Pacific Ocean, and in Africa, the precious name of JESUS is now proclaimed by their heralds. Our feeble efforts, although late, have not been diſowned by our LORD. We have ſucceeded in obtaining one miſſionary, and he is now on his way to a tribe of ſavages upon our frontiers. The LORD direct the ſteps of his ſervant, and render this beginning of our labours as "the handful of corn upon the top of the mountain, the fruit whereof ſhall ſhake like Lebanon!"Pſal. lxxii. 16.

Take, my brethren, a deliberate view of all theſe events. Collect them in a point, and feel the encouragement which they are calculated to inſpire. Whatever may be the immediate conſequence of your efforts, it will be accepted of the LORD, that it was in your hearts to build him an houſe. Whatever may be the iſſue of the individual or joint exertions in this good work; it will not be long before the morning will break, and with its riſing luſtre diſpel the ſhades of night. Another ſeaſon of refreſhing is at hand. Another Pentecoſt will awaken the churches and amaze the world. The cruel conflict which muſt terminate in killing the witneſſes, can afford the adverſary but a ſhort triumph. The ſpirit of life from GOD will again enter into them. (Rev. xi. 11.) Order will ſpeedily ariſe out of confuſion, light ſucceed to darkneſs, and the REDEEMER take to himſelf his great power and reign. His breath will ſhake the ſlain multitudes, and nations be born in a day. The Jews are ready to hail their own MESSIAH, and all the ends of the earth will ſee the ſalvation of GOD.— Hear the decree which enſures the final ſucceſs of the goſpel and the glory of the REDEEMER: "He muſt reign until he hath put all enemies under his feet—then cometh the end when he ſhall have delivered up the kingdom to GOD, even the Father—THAT GOD MAY BE ALL IN ALL." Amen.

MY deſign from theſe words is, to take a view of that prophetic viſion, of which they are a part, in itſelf and in its applications.

The Prophet tells us, that being carried out, in the Spirit of the LORD, he was ſet down in the midſt of a valley full of bones. Having paſſed by them round about, and taken a particular ſurvey of them, behold there were very many, in the open valley, and lo, they were very dry. In theſe circumſtances was the query, in the text propoſed to him, Son of man can theſe bones live? Inſtead of returning a direct anſwer to this query, the Prophet reſolves the poſſibility of their living into the purpoſe, and power of GOD; O LORD GOD, thou knoweſt. Upon this he was commanded to propheſy upon them, and to ſay unto them, O ye dry bones, hear the word of the LORD. Thus ſaith the LORD GOD unto theſe bones, Behold, I will cauſe breath to enter into you; and ye ſhall live. And I will lay ſinews upon you, and will bring up fleſh upon you, and cover you with ſkin, and put breath in you, and ye ſhall live; and ye ſhall know that I am the LORD.

The Prophet did as he was commanded. And what was the conſequence? As I propheſied, ſays he, there was a noiſe, and behold a ſhaking, and the bones came together, bone to his bone. And when I beheld, lo, the ſinews and the fleſh came up upon them, and the ſkin covered them above.

As yet, however, they were but dead bodies: for he adds, there was no breath in them.

He then receives a ſecond commiſſion. Propheſy unto the wind, propheſy, ſon of man, and ſay to the wind, Thus ſaith the LORD GOD, Come from the four winds, O breath, and breathe upon theſe ſlain, that they may live.

He did ſo. I propheſied, ſays he, as he commanded me, and the breath came into them, and they lived, and ſtood upon their feet, an exceeding great army.

What an aſtoniſhing ſight was this! A great multitude of dry bones, lying diſperſed in an open valley, firſt, put into motion; then, coming together, bone to his bone; the ſinews and the fleſh afterwards coming up upon them; and the ſkin covering them above; and, finally, becoming animated, ariſing, and ſtanding upon their feet an exceeding great army.

The primary object, to which this prophetic viſion referred, was, the recovery of the Jews from their captivity, in Babylon, and their reſtoration to their own land. This is evident from the application, in the eleventh verſe. Son of man, theſe bones are the whole houſe of Iſrael.

They had been now ſeventy years in captivity. Their preſent circumſtances were very unpromiſing for a reſtoration. Like the bones, in the valley of viſion, they were diſperſed over the whole face of the country; and, like dry bones, they were hopeleſs, heartleſs, and poſſeſſed of none of the means of their recovery. Therefore, they ſaid, Our bones are dried, and our hope is loſt, we are cut off for our part.

But the time deſtined in the divine purpoſe, and which had been predicted by the prophets, as the period of their captivity, was accompliſhed. The time of their deliverance was come. And by this prophetic repreſentation GOD would revive and ſtrengthen the faith and hope of his people. He would ſhew them that though their ſituation was as unpromiſing for a reſtoration, as that a multitude of dry bones, diſperſed in a valley, ſhould live; yet, it ſhould be effected: not by might, nor by power, but by my ſpirit, ſaith the LORD. Therefore propheſy upon theſe dry bones, and ſay unto them, O ye dry bones, hear the word of the LORD.

What is here predicted, and emblematically repreſented to the prophet was realized and accompliſhed when, upon the proclamation of Cyrus, who had been propheſied of, by name, for this expreſs purpoſe, upwards of one hundred and fifty years before, the Jews returned to their own land, and rebuilt their city and temple.

Beſides the primary intent of this prophetic repreſentation there are ſeveral other objects to which it may be juſtly referred. Permit me now to direct your attention to theſe.

I. This viſion may be conſidered as an emblematical repreſentation of the recovery of the ſinner from a ſtate of ſpiritual death, to ſpiritual life and happineſs, by the means of grace, and through the effectual operations of the Holy Spirit of GOD.

However ſome may boaſt of the dignity and powers of human nature; or, whatever its natural, intellectual, political or moral abilities may be; yet, how to perform ſpiritual actions, in a holy and ſpiritual manner, whilſt in his natural ſtate, man findeth not. The powers of the ſoul are not leſs deranged, nor its competency, for ſpiritual action, leſs deſtroyed by ſin, than thoſe of the body are by natural death. Univerſal experience confirms the truth of thoſe ſcripture declarations; that every imagination of the thoughts of man's heart is only evil continually; that he is aſleep in ſecurity, and dead in treſpaſſes and ſins; that the natural man receiveth not the things of the Spirit of GOD, for they are fooliſhneſs unto him, neither can he know them becauſe they are ſpiritually diſcerned; that the carnal mind is enmity againſt GOD: for it is not ſubject to the law of GOD, neither indeed can be; and that the exertion of the ſame Almighty Power which created the world, at firſt, out of nothing, by which JESUS CHRIST was raiſed from the dead, and by which our bodies ſhall be raiſed at the laſt day, is neceſſary to quicken the ſinner to a ſpiritual life, and to make him alive unto GOD.

If there are any of you who have not found this to be the caſe, be aſſured, you are yet ſtrangers to your condition. You know not the plagues of your own hearts; you are ſtrangers to the glorious perfections and character of GOD, and to the holineſs, ſpirituality, extent, and power of his law; you are yet without GOD, without CHRIST, and without hope in the world.

When, therefore, we preach the goſpel to ſinners, and call upon them to repent, to be converted and to believe, we are in preciſely ſimilar circumſtances with the prophet when he propheſied, ſaying, O ye dry bones, hear the word of the LORD. Did our ſucceſs depend on human probabilities, or the natural efficacy of even inſtituted means, never, until time ſhould give place to eternity, would we convert one ſoul.

But we know that it is the will of GOD the goſpel ſhould be preached to every creature; and that we ſhould perſuade men by all the terror of the LORD, and by all the allurements of his mercy and grace to be reconciled unto him. We know, that by the preaching of the word, and other gracious inſtitutions GOD is, from time to time, adding to the Church ſuch as ſhall be ſaved. We know that his power has been illuſtriouſly diſplayed in the converſion of thouſands and tens of thouſands already; that it is ſtill equally competent for accompliſhing the deſigns of his grace; and that his word ſhall not return unto him void, but ſhall accompliſh that which he pleaſes, and proſper in the thing whereto he ſends it. And however unpromiſing appearances may be, even though ſinners ſhould increaſe unto more ungodlineſs under our miniſtrations, ſtill there is ground of encouragement. Behold, the LORD's hand is not ſhortened, that it cannot ſave: neither is his ear heavy, that it cannot hear. Therefore we both labour, and ſuffer reproach, becauſe we truſt in the living GOD who is the Saviour of all men, eſpecially of thoſe that believe.

II. Another object to which this prophetic viſion may be referred is, the recovery of the Church and people of GOD from a ſtate of deadneſs, degeneracy and declenſion, to a ſtate of livelineſs, vigour, and ſpiritual proſperity. Happy would it be, for the children and people of GOD, were they always progreſſive in the divine life: going from ſtrength to ſtrength, reaching forth unto thoſe things which are before, and preſſing towards the mark for the prize of the high calling of GOD in CHRIST JESUS. What high attainments in grace might they not reach! What abundant peace and conſolation might they not enjoy! This, however, is not the caſe. Through the influence of remaining corruption, and the numerous temptations to which they are expoſed; by negligence in duty, and not duly improving that proviſion of grace and ſtrength which is made for them in their glorious covenant head, they are liable to awful backſlidings and declenſions. In theſe circumſtances, however, GOD will not leave his children. He has betrothed them unto himſelf in faithfulneſs and forever. They ſhall not, either totally or finally depart from him; nor will he turn away from them to do them good. He will reclaim them by tender mercies, or the rod. Hence the commiſſion to the prophet, Go and proclaim theſe words towards the north, and ſay, Return thou backſliding Iſrael. Turn, O backſliding children, ſaith the LORD, for I am married unto you. Hence alſo thoſe gracious declarations and promiſes, I will not cauſe mine anger to fall upon you. I will heal their backſliding, I will love them freely: for mine anger is turned away from him. Though ye have lain among the pots, yet ſhall ye be as the wings of a dove covered with ſilver, and her feathers with yellow gold.

What the people of GOD are liable to, individually, may, and often doth befal them in a collective capacity. The Church of GOD has often been confined to a comparatively ſmall number. Through the abounding of iniquity, the love of the righteous may wax cold. There are times when the wiſe virgins ſlumber and ſleep with the fooliſh. There are ſeaſons alſo, when the powers of earth and hell are ſo let looſe and combined together againſt the Church as to threaten its entire deſtruction.

But to whatever difficulties or dangers the cauſe and intereſt of the REDEEMER may be expoſed in the world, they ſhall ſucceed. Though the earth be removed, and though the mountains be carried into the midſt of the ſea; Though the waters thereof roar and be troubled, though the mountains ſhake with the ſwelling thereof. GOD is in the midſt of her: ſhe ſhall not be moved: GOD ſhall help her, and that right early. GOD has founded his Church upon the Rock of ages, and the gates of hell ſhall not prevail againſt it. When the enemy ſhall come in like a flood, the Spirit of the LORD ſhall lift up a ſtandard againſt him. The time, yea, the ſet time to favour Zion will come. GOD will haſten it in his own good time. Though it tarry, wait for it. He will ariſe: his enemies ſhall be ſcattered; and he will have mercy upon Zion. He will appear in his glory, and build her up. He will beautify her with ſalvation. He will cauſe her to look forth as the morning: fair as the moon, clear as the ſun, and terrible as an army with banners. The righteouſneſs thereof ſhall go forth as brightneſs, and the ſalvation thereof as a lamp that burneth.

The Jews were once the peculiar people of GOD. He had choſen them for himſelf, from among all the families of the earth. He had redeemed them from their Egyptian bondage. He had borne them as on the wings of an eagle, and guarded them as the apple of the eye. He had nouriſhed and brought them up as children. He had diſtinguiſhed them by bleſſings, both temporal and ſpiritual, above all the nations of the earth. But having been always a ſtiff-necked and rebellious people; having often provoked the LORD to anger; and having, at length, completed the meaſure of their iniquity by the crucifixion of the Son of GOD, the Prince of life and the Lord of glory, and the rejection of his goſpel, GOD caſt them off. They were given over to a ſpirit of blindneſs, impenitency, and unbelief. Their city and temple were deſtroyed. They were diſperſed over the face of the whole earth; and remain to the preſent day a perſecuted and deſpiſed people.

As, however, the rejection of the Jews was not total; ſo, neither will it be final. GOD will yet remember them with covenant mercy. Though it is now near eighteen hundred years ſince their rejection and diſperſion, they ſtill remain a diſtinct people, and ſeparated from all others: an inſtance the like to which has never been known in the world; and a ſtrong preſumptive evidence of GOD's ſpecial gracious purpoſes reſpecting them. GOD has mercy in ſtore for them, which ſhall, in due time, be diſplayed towards them, in rich abundance.

This prophetic viſion then may be juſtly conſidered as emblematical, and predictive of their recovery. To me it appears probable, from the tenor of ſcripture prophecy, that they will be reſtored again to their own land; and that, even in a literal ſenſe, Jeruſalem ſhall become a peaceable habitation.

Be this, however, as it may, certain it is, that the time is coming when that vail of ignorance and prejudice which has for ſo many centuries been upon their minds, ſhall be rent; and when, as a people, they ſhall be brought to know, and to confeſs that this JESUS, whom we worſhip, whom they took, and with wicked hands crucified and ſlew, on Mount Calvary, without the gates of Jeruſalem, is, indeed, the true and promiſed MESSIAH: that in him there is a full accompliſhment of all the predictions and promiſes reſpecting the ſeed of the woman, contained in the Old Teſtament, and that he is the truth and ſubſtance of the whole ceremonial law. And if, as the Apoſtle argues, in the eleventh chapter of his epiſtle to the Romans, through their fall ſalvation came to the Gentiles, and the diminution of them be the riches of the Gentiles; how much more their fulneſs? For if the caſting away of them be the reconciling of the world; what ſhall the receiving of them be, but life from the dead.

III. This prophetic exhibition juſtly admits of a particular application to the immediate occaſion of our preſent meeting. We are engaged in an attempt to propagate the goſpel among the Indian tribes upon our frontiers. Realize, for a moment, their ſituation, and the difficulties and diſcouragements with which we have to contend. You will find them as unfit materials, for the object contemplated, as the dry bones in the valley of viſion to conſtitute an army of living men. Beſides that depravity which is common to human nature; ignorant, uncivilized and ſavage. Roaming abroad in queſt of their prey like the wild beaſts of the foreſt. And, alas! that there is reaſon to add, corrupted, and their prejudices ſtrongly excited againſt Chriſtianity, by the ſtill greater depravity and wickedneſs of a large proportion of thoſe, from among ourſelves, with whom they have had intercourſe.

Can theſe dry bones live? Can theſe ſavages of the wilderneſs become Chriſtians? How ſhall their roving minds be fixed? How ſhall they be brought to realize and lay to heart their miſery and danger? How ſhall they be brought to apprehend, and embrace the remedy?

O LORD GOD, thou knoweſt. We believe it our duty to make the attempt. We believe, and are fully perſuaded that thou art able to render it ſucceſsful. Whether thou wilt, or not, belongs not to us to determine. In the name of our GOD would we ſet up our banners. Confiding in thy purpoſes, power, and grace, would we proſecute this important undertaking. Haſt thou not promiſed to give unto JESUS, thy Son, the heathen for his inheritance, and the uttermoſt parts of the earth for his poſſeſſion. Haſt thou not ſaid, It is a light thing that thou ſhouldeſt be my ſervant to raiſe up the tribes of Jacob, and to reſtore the preſerved of Iſrael▪ I will alſo give thee for a light to the Gentiles, that thou mayeſt be my ſalvation unto the end of the earth.

Nor, my brethren, are we without conſiderable grounds of encouragement in our preſent undertaking. Several concurring circumſtances tend to excite our exertions, and to animate our hopes. Has not GOD promiſed, The wilderneſs, and the ſolitary places ſhall be glad for them: and the deſert ſhall rejoice, and bloſſom as the roſe. It ſhall bloſſom abundantly, and rejoice even with joy and ſinging; the glory of Lebanon ſhall be given unto it, the excellency of Carmel and Sharon: they ſhall ſee the glory of the LORD, and the excellency of our GOD. The kings of Tarſhiſh and the Iſles ſhall bring preſents; the kings of Sheba and Seba ſhall offer gifts. Princes ſhall come out of Egypt; Ethiopia ſhall ſoon ſtretch out her hands unto GOD.

Theſe promiſes are in themſelves, a ſufficient foundation for faith and hope, and for the moſt vigorous exertions. But the providences of GOD, at preſent, in a particular manner, concur with his promiſes, and afford ground to hope that their accompliſhment draws nigh. Amidſt the tumults and confuſions of war, a miſſionary ſpirit has been poured out in the European world, eſpecially in Great-Britain. Regardleſs of party names and diſtinctions, the friends to the great doctrines of grace have united, as with one heart, and formed ſocieties, in various parts, for propagating the goſpel among the heathen. Nine and twenty miſſionaries, ſent out by the ſociety in London, in a veſſel of their own, procured for the purpoſe, have arrived ſafe in the Iſlands of the South Sea. Six others, namely, two from the London, two from the Edinburgh, and two from the Glaſgow ſocieties have been ſent to Sierra Leone, in Africa. Beſides thoſe which have been ſent, or are about to be ſent to the Eaſt and Weſt Indies, and to other parts. Add to this that whilſt a general and vigorous exertion has been made for evangelizing the heathen, a remarkable zeal has diſcovered itſelf, and extraordinary meaſures have been adopted for promoting the intereſts of religion at home▪ by the eſtabliſhment of ſchools, and ſending out itinerant preachers to thoſe parts which were deſtitute of the goſpel.

Societies inſtituted upon the ſame principles, and with the ſame objects in view, have been formed in America. The ſociety, eſtabliſhed in this city, has procured, and ſent out one miſſionary. His deſtination is to the Chickaſaw Indians on the weſtern parts of the ſtate of Georgia. Probably by this time he has nearly arrived at the end of his journey. He has gone forth under the moſt promiſing auſpices. Chriſtian liberality has hitherto furniſhed us with pecuniary reſources adequate to our exigencies; and ſhould the undertaking ſucceed, we have no reaſon to doubt but that we ſhall ſtill obtain a ſufficiency to ſerve our purpoſes. Our greateſt preſent want is, at leaſt, another miſſionary. May the LORD put it into the hearts of ſome to offer themſelves, who ſhall be found qualified for the work, and whoſe labours he will crown with abundant ſucceſs.

In the IVth and laſt place. This prophetic viſion may be conſidered as a lively emblematical repreſentation of the reſurrection of the dead at the laſt day. The doctrine of a reſurrection was denied by the Sadducees, and ridiculed by the heathen philoſophers. But it has always been an object of faith and hope to the church and people of God. The difficulties which ſtand in the way of a reſurrection are, in the eye of ſenſe and reaſon, inſuperable. Hence, though the heathen philoſophers had ſome apprehenſions of the immortality of the ſoul, yet they had no idea of the reſurrection of the body. Accordingly, when the apoſtle Paul, in his ſpeech at Athens, made mention of a reſurrection, ſome mocked, others ſaid, we will hear thee again of this matter.

Lift up your eyes upon the congregation of the dead. Are they not very many, and very dry? Survey the number of Adam's family who, ſince the firſt commencement of time, have fallen under the ſtroke of the King of terrors, and become the prey of corruption and worms. What muſt be the condition of thoſe who have now been in this ſituation for hundreds, nay, for thouſands of years? What is become of the conſtituent parts of thoſe bodies which have, ſo long ſince, returned to their native duſt? Some have been depoſited in ſepulchres, and become incorporated with their mother earth. Some have been conſumed by fire, and their aſhes ſcattered by the winds to the four corners of the earth. Some have been caſt into the ſea, and devoured by the fiſhes, or ſunk down into the depths of the ocean, under the load of mighty waters. And ſome have become the prey of the fowls of the air, and of the beaſts of the field. The rich and the poor, the honoured and the deſpiſed, the learned and the illiterate, the maſter and the ſervant, the tyrant and the ſlave, the king and the beggar, have, long ſince, been blended together in one promiſcuous heap. Can theſe bones live? How ſhall theſe particles be collected and again formed into thoſe bodies of which they were once conſtituent parts?

Reaſoning in the line of analogy, the frequent reſurrections which take place, both in the animal and vegetable world, would ſeem to afford ſome preſumptive evidence of a reſurrection of the human body. Any concluſions, however, which could be drawn from theſe, would be extremely vague and uncertain. Bleſſed be GOD we have a more ſure foundation on which our faith and hope of this important article reſts. Life and immortality have been brought to light by the goſpel. The certainty of a reſurrection reſts upon two principles, namely, the purpoſe, and the power of GOD. To theſe two is it referred by our LORD in his reply to the Sadducees. Ye do err, not knowing the ſcriptures, nor the power of GOD; the ſcriptures, which declare that there ſhall be a reſurrection; and the power of GOD, which is able to effect it.

That GOD is able to raiſe the dead cannot be queſtioned: for what cannot Omnipotence do? He calls thoſe things which are not, as though they were. He made all things, at firſt, out of nothing. He is the former of the bodies, and the father of the ſpirits of all fleſh. If then GOD made the human body out of the duſt of the earth, and breathed into it the breath of life, ſo that man became a living ſoul; tell me, ye infidels, is he not able to raiſe this body again from the duſt of the earth, and to re-eſtabliſh that union between it and the ſoul which had been deſtroyed by death?

That GOD will raiſe the dead is evident from ſcripture teſtimony. I ſhall reſt this on the three following paſſages. The firſt you have Job xix. 25, 26 and 27. For I know that my REDEEMER liveth, and that he ſhall ſtand at the latter day upon the earth. And though, after my ſkin, worms deſtroy this body, yet in my fleſh ſhall I ſee GOD. Whom I ſhall ſee for myſelf, and mine eyes ſhall behold, and not another, though my reins be conſumed within me. The ſecond paſſage you have, Iſaiah xxvi. 19. Thy dead men ſhall live, together with my dead body ſhall they ariſe. Awake and ſing, ye that dwell in the duſt: for thy dew is as the dew of herbs, and the earth ſhall caſt out the dead. The third paſſage, to which I referred, is in John v. 28 and 29. Marvel not at this: for the hour is coming in the which all that are in the grave ſhall hear the voice of the Son of GOD. And ſhall come forth, they that have done good, unto the reſurrection of life; and they that have done evil, unto the reſurrection of damnation.

Of this reſurrection that which was exhibited to the imagination of the Prophet was but a ſmall repreſentation. O the noiſe and the ſhaking when atom ſhall come together to his atom, and bone to his bone of all who ſhall be numbered with the ſilent dead! How vaſt the multitude, how crowded the throng, when the ſea ſhall give up the dead which are in it, and death and hell ſhall give up the dead which are in them; and the dead, ſmall and great ſhall ſtand before GOD! There, my brethren, ſhall you and I appear, though, probably, long before that period arrive, we ſhall have gone the way of all fleſh, and our bodies have taken up their reſidence in the grave; the houſe appointed for all the living.

We can only, briefly, hint at the various things which preſent themſelves in the application of this ſubject. It addreſſes itſelf to perſons of every deſcription and character; and calls for their ſpecial improvement.

Such as are the ſubjects of a new and divine life, may learn from hence the obligations which they are under to the mercy and grace of GOD. Once you were in a ſtate of ſpiritual death, hopeleſs and helpleſs, as the dry bones in the valley of viſion. When aſleep in ſecurity, and dead in treſpaſſes and ſins, GOD awakened you, and ſaid unto you, live. Through the effectual operations of his ſpirit and grace, you have paſſed from death unto life, and from the power of Satan to ſerve the living GOD. Your lives are bid with CHRIST in GOD, and you are heirs of that eternal life which GOD, who cannot lie, hath promiſed to thoſe that are his. You have abundant matter for the exerciſe of faith and hope, and many powerful excitements to the duties of thankſgiving and praiſe. GOD will never leave you, nor forſake you. That grace which has been implanted in you ſhall be perfected in glory, and, in due time, you ſhall receive the end of your faith in the ſalvation of your ſouls. Your fleſh alſo ſhall reſt in hope, and you may cheerfully reſign your bodies to death and the grave in the ſure and certain proſpect of a glorious reſurrection to an immortal life.

2. This ſubject ſpeaks encouragement to ſuch as are, in any meaſure, awakened to a ſenſe of their miſery and danger, and are inquiring what they ſhall do to be ſaved. GOD has cauſed this noiſe and ſhaking. It is a token for good. This is a precious, and, O remember, it is a perilous ſeaſon. Take care to improve it. Your eternal all is at riſk upon it. Reſiſt not the grace which may be exerted towards you. Provoke not the life-giving ſpirit of GOD to depart from you. Haſten to the Saviour, and to the arms of mercy which are open to receive you. When thou heareſt the ſound of a going in the tops of the mulberry trees, then beſtir thyſelf: for then ſhall the LORD go out before thee to ſmite thine enemies. But if this ſeaſon is ſuffered to paſs unimproved, the like of it may never return, and you may be left to complain, The harveſt is paſt, the ſummer is ended, and we are not ſaved. Work out your own ſalvation, then, with fear and trembling. For it is GOD which worketh in you, both to will and to do of his good pleaſure. Come from the four winds, O breath, and breathe upon theſe ſlain that they may live.

3. What has been ſaid affords encouragement to diligence in the uſe of thoſe means which GOD has inſtituted for the converſion and ſalvation of ſinners. When we conſider the utterly ruined and helpleſs ſtate of the ſinner in himſelf, and our inſufficiency to do any thing effectual for his recovery, our hearts are ready to ſink under diſcouragements, and our hands to hang down. And when we conſider the many fruitleſs attempts which have been made, we are ready to deſpond, and to deſiſt from any farther endeavours. But when we realize that GOD who has appointed theſe means both can, and will render them effectual for accompliſhing the deſigns of his grace we take hope, and are encouraged to renew our exertions. It becomes not us to cavil; but with the Prophet to obey. He knew not whether the dry bones, to which he was commanded to propheſy, ſhould live or not. This he knew depended entirely upon the purpoſe and power of GOD. But, in obedience to the divine command, he propheſied upon them, and called upon them to hear the word of the LORD. And as he propheſied, behold, there was a noiſe and a ſhaking; and as he propheſied they lived and ſtood up. GOD has bound us to the uſe of the means; and, bleſſed be his name, he will put an honour on his own inſtitutions. What was the meſſage which the Prophet was to deliver to theſe dry bones? It was, Behold, I will cauſe breath to enter into you, and ye ſhall live. Let us never deſpair then, nor be diſcouraged in the uſe of the means whilſt GOD is mighty to ſave.

Suffer me then, in the 4th place, in confidence of the power and grace of GOD, to render what may be ſaid effectual, to call upon every ſinner in this aſſembly to hear and obey the goſpel meſſage. Awake, thou that ſleepeſt, and ariſe from the dead, and CHRIST ſhall give thee light. What meaneſt thou, O ſleeper, ariſe, call upon thy GOD, if ſo be that GOD will think upon thee that thou periſh not. Repent, and be converted that your ſins may be blotted out. Believe in the LORD JESUS CHRIST, and thou ſhalt be ſaved. Make you a new heart, and a new ſpirit, for why will ye die. Let no difficulties nor diſcouragements deter you from making the attempt, and perſiſting in your exertions until you ſucceed. Unleſs you ſucceed you are undone for ever. He who called Lazarus from the tomb, can equally call you from the death of ſin to a life of holineſs. Behold! the grace of the REDEEMER is infinite, and it is freely tendered unto you. Behold! all the horrors of eternal death, on the one hand, to alarm and drive; and all the glory and joys of heaven, on the other, to allure and draw you. Up then, and be doing. Who knows what mercy and grace may be in ſtore for you. Is there no balm in Gilead? Is there no phyſician there? Yes; there is a Phyſician, who is perfectly acquainted with every caſe; and a Balm that is a ſovereign remedy for every diſeaſe. Why then is not the health of the daughter of my people reſtored? It is not owing to any want of power or grace, in the glorious REDEEMER, that any pine away, and die with their treſpaſſes and their ſins upon them. As I live, ſaith the LORD GOD, I have no pleaſure in the death of the wicked, but that the wicked turn from his way and live. But it is owing to their own perverſeneſs and wilful obſtinacy. They hold faſt their iniquities and will not let them go. And ye will not come to me that ye might have life. Perhaps the poor ſavage of the wilderneſs may welcome thoſe meſſages of grace which you reject and deſpiſe. Perhaps, alarming and diſtreſſing thought! perhaps, the diſtinguiſhing bleſſings and privileges of the goſpel may be taken away from thoſe who ſo greatly undervalue, and miſimprove them, and given to a nation bringing forth the fruits thereof.

In the 5th and laſt place. I would improve what has been ſaid by exhorting all to the moſt vigorous exertions in promoting the cauſe and intereſt of the REDEEMER in the world. It is a glorious cauſe, and ſhall finally prevail and triumph over all oppoſition. Moſt of you may contribute to its promotion in various ways: by your inſtructions, by your advice, by your contributions, and by your example. But there is one moſt effectual way in which all may contribute: I mean, by their prayers. Let all then be excited to frequency, fervency and importunity in this duty. Ye that fear the LORD, give him no reſt until he eſtabliſh Jeruſalem, and make her a name and a praiſe in the earth. Our LORD ſpake the parable of the unjuſt judge and the importunate widow to teach us that we ought always to pray, and not to faint. The effectual fervent prayer of a righteous man, availeth much. GOD has promiſed to do marvellous things in righteouſneſs for his Church and people: But he has declared, I will yet be inquired of, by the houſe of Iſrael to do it for them. Were there many ſtirred up to wreſtle with GOD in prayer, in behalf of his Church, there would be ground to hope that the ſet time to favour Zion was come, and our eyes might yet ſee glorious days of the Son of man.

THAT the Rev. Dr. RODGERS be requeſted to furniſh a copy of the charge, which he delivered to Mr. BULLEN on the evening of his deſignation to the office of miſſionary, that it may be publiſhed;—and that the general inſtructions to miſſionaries, drawn up by the board of directors, be alſo publiſhed, together with ſuch ſtatements of the funds and proceedings of the ſociety as may be judged proper by the directors, who are hereby requeſted to ſuperintend the publication of one thouſand copies of the ſermons, charge, and inſtructions, in ſuch manner as they ſhall think moſt convenient.

THE character in which you ſtand before this aſſembly is highly important, and peculiarly intereſting, to all who regard the ſouls of men, and the proſperity of the Redeemer's kingdom.—You ſtand here as the firſt meſſenger employed by the New-York Miſſionary Society, to carry the glad tidings of ſalvation to the heathen on our borders, who are periſhing for lack of knowledge.

You have the honour to be the firſt in entering upon thoſe labours which the liberality of our Chriſtian brethren has enabled us to commence, and to which we hope others, provided by the great Lord of the harveſt, will ſoon follow you. Every pious heart within theſe walls feels a tender intereſt in your undertaking, and beats high with anxious hope for the reſult of your miſſion!

You are entering upon a new and untried ſcene of labour. Though you have been for ſome years clothed with the honourable character of an ambaſſador of Chriſt, you cannot but be ſenſible, that the field of miniſterial exertion to which you are haſtening, is widely different from that to which you have been hitherto accuſtomed. You are going to a region which the joyful ſound of the goſpel has never yet reached—to a howling wilderneſs, where the arts of civilized life are almoſt unknown— to a people covered with the gloom of ignorance, ſuperſtition and barbariſm. You are about to take upon yourſelf the mighty taſk of proclaiming the good news of ſalvation through a crucified Saviour, to thoſe who never heard of his name, and of carrying the light of the Sun of Righteouſneſs to thoſe who are ſitting in the region and ſhadow of death. Who can tell the conſequences of this ſolemn undertaking! Who can calculate how deeply the glory of God—the intereſt of the Redeemer's kingdom—and the ſalvation of millions yet unborn, may be involved in this miſſion!

Permit me, therefore, my dear brother, before we bid you adieu, permit me with all plainneſs and affection, in the name of the ſociety to which you are engaged, to offer you a few words of parting counſel, and to commend you by prayer to the great Head of the Church.

And in the firſt place, Let me entreat you to maintain an holy jealouſy, and an unremitted watchfulneſs over your own heart. This is of the utmoſt importance, whether you regard your comfort or your uſefulneſs. Irkſome indeed will the labours of the wilderneſs be, unleſs you have grace in lively exerciſe—unleſs you are habitually animated by ardent love to Chriſt, and by a tender concern for precious and immortal ſouls. Nor can it be reaſonably expected, that the duties of your miſſion will be diſcharged with ſuch diligence and zeal, as to promiſe much ſucceſs, unleſs you are careful to keep alive in your own breaſt, a deep ſenſe of the importance of the truſt committed to you; and unleſs an holy ambition to advance your Maſter's kingdom, fire your boſom, and daily ſtir up the energies of your ſoul. And here, let me remind you, dear Sir, that the circumſtance of your being far removed from your brethren in the miniſtry, and from the Chriſtian ſociety which you have hitherto enjoyed, will render peculiar attention to this point neceſſary. You have been accuſtomed to the animating converſation, and the conſoling intercourſe, of Chriſtian friends: But in the diſtant region to which you are going, you will be in a great meaſure cut off from theſe ſources of improvement and conſolation. The moſt you can expect from the objects of your miſſion, will be the kindneſs of ſavage barbariſm, and occaſional miniſtrations to the wants of your body; you can expect to find no ſpiritual helpers among them —no gracious hearts that will anſwer to your own, as face anſwereth to face in a glaſs. In this ſituation it will be your intereſt and your duty to be more than ordinarily engaged in communing with God, and with your own heart—See that proper motives animate all your exertions, and direct all your labours —Guard equally againſt that ſelfiſh ambition which may lead you aſtray, and that criminal ſloth which will tempt you to ſhrink from the toils of your important embaſſy. Make it your daily ſtudy to live near to God, and to endure as ſeeing him who is inviſible. Watch and pray that you enter not into temptation. Seek after a continual increaſe of that precious faith which raiſes the ſoul more and more above the vanities and the difficulties of this world—Study to grow in that holy love which hopeth all things, believeth all things, and ENDURETH all things. Grow in grace, and in the knowledge of your Lord and Saviour Jeſus Chriſt. Thus may you expect to perform your arduous labours with comfort to yourſelf, and with uſefulneſs to the ſouls of men.

In the ſecond place, While you exerciſe a ſolicitous care over your own heart, ſtudy to deliver to the poor heathen the plain, genuine and unadorned goſpel of Chriſt. We charge you before God, that you know nothing among them, ſave Jeſus Chriſt, and him crucified. Never ſuffer yourſelf to ſubſtitute human devices for the ſimplicity of evangelical truth. Believe it, my brother, if ever you ſucceed in converting the heathen from ſin to holineſs, and from Satan to the living God, it muſt be by the pure goſpel of the Saviour. This is the ſharp two-edged ſword, which pierceth even to the dividing aſunder of ſoul and ſpirit, and of the joints and marrow; and which diſcerneth the thoughts and intents of the heart. This is the weapon which is mighty through God to the pulling down of ſtrong holds, and which bringeth every thought into captivity to the obedience of Chriſt. Diligently endeavour, then, in your public preaching, and in your private conferences, to impreſs upon their rude minds, that all have ſinned and come ſhort of the glory of God—that by the works of the law no fleſh living can be juſtified—that ſinners are juſtified, freely by God's grace, through the redemption that is in Chriſt Jeſus—and that his blood cleanſeth from all ſin. Do not waſte your time in doting about queſtions and ſtrifes of words; or in diſcuſſing the ſubtilties of polemic divinity. Do not imagine that you will be able to remove all the objections which the carnal mind may make to evangelical truth; and therefore do not dwell on theſe, but rather imitate the conduct of the apoſtles, who inſiſt much on the fall and depravity of man; on the incarnation, the humiliation, the atonement, and the glory of Jeſus Chriſt. Endeavour often to give ſimple and affecting recitals of his love, his ſufferings, his death, his reſurrection and his aſcenſion to glory; and the obligations we are under to the unſearchable riches of his grace. —Take every opportunity of impreſſing theſe truths on their minds; deliver them with plainneſs, with pungency and with affection—not in the enticing words of man's wiſdom, but in demonſtration of the ſpirit and of power.—And for this purpoſe, let the ſcriptures of truth be your daily ſtudy, and the great ſtandard of your preaching. This ſacred volume contains at once your commiſſion and your inſtructions— Keeping cloſe to this, as the rule of your miniſtry, and living near to the Lord Jeſus, as the Captain of your ſalvation, you may ſafely truſt him for the fruits of all your labours.

Once more, Let your example among the heathen correſpond with your preaching—let your converſation be a living comment on the pure goſpel, which you recommend to them— teſtify to them every day, that the religion which you preach has its proper effect on your own heart and life—and that you are by grace yourſelf what you would perſuade them to be. If they ſee you violating thoſe precepts of uprightneſs, temperance, purity and univerſal holineſs, which you will of courſe deliver to them, it will diſgrace your character and deſtroy your uſefulneſs. An immoral miniſter of the goſpel is every where an odious and a miſchievous character; but an immoral miſſionary, an unholy meſſenger of ſalvation to the benighted heathen, is peculiarly odious, and is likely to be an hundred fold more miſchievous: For while the uncultivated ſavage is oftentimes ſhrewd and diſcerning, and is ſoon ſhocked with the inconſiſtency of ſuch a character, he is deprived of thoſe advantages, which, if enjoyed, might take away in ſome meaſure the force of ſuch fatal example—and thus he is left to all its deſtructive influence—and is hereby tempted to loathe and ſhun a religion which has ſuch profeſſors. Be careful, then, to walk worthy of your high calling, in all lowlineſs and meekneſs—letting your light ſo ſhine before the heathen, that they may ſee your good works, and glorify your Father who is in heaven.

And here I would, in an eſpecial manner, enjoin it upon you, to exhibit to the ſavage tribes among whom you may labour, upon all occaſions, that frank, open and diſintereſted character, that is always impreſſive, even on the minds of barbarians. Never give them cauſe to ſuſpect you of mercenary motives, or of hidden and diſingenuous deſigns. All experience proves that the moment any thing of this kind is diſcovered, your influence will be at an end. Let your diligence, your zeal, your ſelf-denial and mortification to the world, convince them, that you ſeek not THEIRS, but THEM— that the governing end of all your labours is to promote their temporal and eternal happineſs. Accommodate yourſelf, as far as the purity of the goſpel will admit, to their cuſtoms and their prejudices—and let your apoſtolic zeal be tempered with that apoſtolic prudence, which became all things to all men, that he might gain ſome. Be wiſe as a ſerpent and harmleſs as a dove.

In a word, my dear brother, you have every reaſon to expect that you will meet with many trials, and even formidable difficulties. You will have to contend with the perils of the wilderneſs, and with the numerous inconveniencies of barbarous life. You will have to encounter the obſtacles ariſing from the ferocious temper, the roving diſpoſition, the ſuperſtitious prejudices, and the profound ignorance of the heathen tribes, to which you are going. In addition to the numerous diſcouragements which ordinarily beſet the ambaſſador of Chriſt, you will have many peculiar to your ſituation as a miſſionary among the heathen. Theſe are conſiderations which, were there nothing to counterbalance them, would appal the ſtouteſt heart.

But let none of theſe things move you. Remember the divine commiſſion, Go ye into all the world and preach the goſpel to every creature. And remember the gracious promiſe with which it was accompanied—"Lo I am with you alway even unto the end of the world." Go in the name and in the ſtrength, therefore, of the mighty God of Jacob! Endure hardneſs as a good ſoldier of Jeſus Chriſt. Count not even your life dear unto you, that you may finiſh your courſe with joy, and ſucceſsfully accompliſh the great ends of the miniſtry you have received from the Lord Jeſus. Happy and honoured indeed will you be, if God ſhould make you an inſtrument of haſtening on the glorious period, when the deſert ſhall rejoice and bloſſom as the roſe—when thoſe who are afar off ſhall be brought nigh by the blood of Chriſt —when the heathen ſhall be given to him for an inheritance, and the uttermoſt parts of the earth for a poſſeſſion—and when all the ends of the earth ſhall ſee the ſalvation of our God. Go in peace! May you have grace to be faithful unto death! and when the chief Shepherd ſhall appear, may you receive a crown of glory that fadeth not away!

IN this early ſtage of the miſſion, very particular inſtructions cannot be expected. You will be furniſhed with them from time to time, according to the circumſtances which ariſe; and ſomething muſt ever be left to your own prudence. There are, however, certain inſtructions which will apply at all times and in all circumſtances, and by which you are, invariably, to guide yourſelves. Theſe reſpect chiefly, I. Your perſonal religion. II. The matter and manner of your teaching. III. Your outward deportment. IV. The formation of religious aſſemblies, and the adminiſtration of ordinances. V. The eſtabliſhment of ſchools for children. VI. Obſervations on the language and cuſtoms of the Indians; and on the proſpects of making ſettlements, and extending the goſpel among them.

I. Your perſonal religion. No words can expreſs the importance of this, and urge it with ſufficient warmth. Your comfort and ſucceſs in your work depend upon it. Without it, the fineſt genius, the higheſt literary acquirements and the greateſt eloquence will be unavailing. By this we mean not only that your hope of an intereſt in the Saviour be well founded, but that you conſtantly ſtrive to maintain the power of religion in your hearts; that you live near to God; giving yourſelves much to ſolemn meditation and prayer. As you need in your difficult and perilous ſituation, uncommon love to God, zeal for his glory, and communications of divine wiſdom and ſtrength, ſo you ſhould habitually ſeek theſe, in the full aſſurance of faith that they will be afforded. Though what is called oſtentation in religion is to be avoided as vile, yet endeavour to live in ſuch a manner as that thoſe who obſerve you may believe you to be holy men, denied to yourſelves, crucified to this world, and whoſe converſation is in heaven.

II. The matter and manner of your teaching. As to the matter, let it be the great and peculiar doctrines of divine revelation; ſuch as the ſin and miſery of man by the fall; the eternal counſel of God, revealed in time, to ſave ſinners by the ſubſtitution of his own Son; the incarnation, obedience, ſufferings and death of the Son of God, in the room of ſinners; his reſurrection, aſcenſion, interceſſion in heaven, and the final judgment; the application of the redemption of Chriſt by the Holy Spirit, and the abſolute neceſſity of his agency to change the hearts of men, and bring them to holineſs and happineſs. The confeſſion of faith contained in the conſtitution of the Society, is to be the confeſſion of your faith, and your teaching is to be conformable thereto. We believe that theſe doctrines are appointed by God, and found in experience to be the only and effectual means of ſavingly impreſſing the minds of men, reforming their lives, and turning them to holineſs.

We warn, yea, we charge you, our beloved brethren, againſt ſetting up your own wiſdom; againſt preaching natural religion diſtinct from revealed; againſt founding moral conduct on any other principle than the grace of God. We enjoin you to declare, as your hearers are prepared to receive it, the whole counſel of God; and to remember in all your miniſtrations, that Chriſt crucified is unto them which are called, the power of God, and the wiſdom of God. We would enforce what we ſay on this particular by quoting part of the inſtructions given to the Miſſionaries to the Iſlands of the South-Sea.Counſels and inſtructions for the regulation of the Miſſion, by the Directors of the London Miſſionary Society. "The bible, and the experience of the moſt ſucceſsful miſſions, aſſure us, that the great doctrine of the Atonement muſt be the chief corner ſtone. The glory and the humiliation of Jeſus, and every thing relative to the deliverance from ſin and death by him muſt make the ground-work. A ſimple recital of his love, the deſign of his incarnation, death, and reſurrection; theſe muſt be the points, chiefly, repeatedly dwelt upon. The obligations of love and duty which we owe him, naturally connect themſelves with theſe views; together with promiſes of his grace, through the agency of his own ſpirit, to enable us to follow him in the regeneration. Affect not ſubtilties and deep points of controverſy, either among yourſelves or with the natives. Wave as much as poſſible what would lead to queſtions, rather than godly edifying. Attempt not by arguments on the reaſonableneſs, or evidences of the Chriſtian religion, to diſplay your own wiſdom; or ſuppoſe you can anſwer and ſilence all their objections. Adhere to the ſimplicity which is in Chriſt, truſting to the power of the Holy Ghoſt to take the things of Chriſt, and ſhew them to their conſciences with divine conviction and effectual energy."

As to the manner of your teaching, let it be ſuch as is beſt adapted to the comprehenſion of your hearers. It muſt needs be, when to the untutored Indian, and when by an interpreter, very plain, in ſhort ſentences, and frequently interrupted; partaking more of the nature of converſation, than of formal and continued diſcourſe. This will demand of you much condeſcenſion, patience, and forbearance. You muſt become children to adapt yourſelves to childiſh underſtandings, and patience muſt have her perfect work, in bearing with ignorance, petulance, and ſlowneſs of apprehenſion. Do not deſpond when you ſee no immediate fruits of your labours, but wait in humble dependence on the Spirit of God to give efficacy to his word. As the reading of written diſcourſes will not be neceſſary, ſo we would adviſe againſt it. Great attention will be required in finding proper interpreters, and it will be deſirable, if practicable, that only thoſe be employed who are converts to the Chriſtian faith. You will take pains to acquire as ſoon and as much as you can, a knowledge of the Indian language, that ſo you may not be ſubjected to the inconvenience, and, perhaps to the unſkilfulneſs or unfaithfulneſs of interpreters.

III. Your outward deportment. This is a matter to which we wiſh you carefully to attend. You muſt be grave, ſober, honeſt, chaſte, meek, and faithful to your word. The Indians are grave in tranſacting all their buſineſs, and they expect the ſame in others. They neither admire nor truſt a light and trifling character. They are ſaid to pay a ſtrict regard to truth. Be not you haſty in declaring your intentions, and in making promiſes; but when made, let them be faithfully and punctually fulfilled. They exhibit on many occaſions acuteneſs and ſagacity. They diſcern deviations from that natural law which is written in their hearts, and, if they find you defective, it will deſtroy their confidence, and prejudice them againſt the goſpel. The ſtricteſt attention to theſe things is the more neceſſary, on account of the intercourſe which has ſubſiſted between the nations of Indians and ſome white people, in which the latter have groſsly deceived and cheated the former, committed crimes not even named among the heathen, and brought an unjuſt reproach upon the Chriſtian profeſſion. If you can make the Indians ſenſible of the difference between nominal and real Chriſtians, and the impropriety of judging of Chriſtianity by the conduct of ſome who never felt its influence, who violate all its precepts, and who are caſt out by real Chriſtians as unworthy of communion, a great point would be gained.

We farther inſtruct you to abſtain from all traffic, all buying and ſelling of lands, all political diſcuſſions, and in one word, from every thing which might excite a ſuſpicion that your errand is for any other purpoſe, or that you have any other object in view, than, ſingly, their ſpiritual and eternal welfare. It is of the utmoſt importance that you adhere to this line of conduct, and thus impreſs the Indians with a conviction of your love to them being great, and not influenced by ſelfiſh conſiderations. Impoſed upon in times paſt, and awakened by the novelty of your miſſion, they will pry into your motives, and diligently mark your actions. Put no ſtumbling-block, or an occaſion to fall in their way.

By denying yourſelves to ſtrong liquors, you may ſave yourſelves both trouble and blame. It is well known how fond the Indians are of rum, and how pernicious it is to them. Should they ſee you indulge in the uſe, it will whet their deſires, and they will plead your example.

The Miſſionaries of the United Brethren, uſually called Moravians, have never been in the practice of making preſents to the Indians to gain their favor and protection; nor are they to be encouraged to expect any from you. Beſide that preſents would open the door for an expence which the funds of the Society will not admit, we had rather you ſhould gain their favor by more ſubſtantial acts of kindneſs; and teach them that they owe diſintereſtedneſs for your own, in foregoing every earthly advantage and comfort to bring them the unſearchable riches of Chriſt. The Society will make every exertion in their power to promote their knowledge of, and attention to agriculture and the arts of civilized life; but nothing is to be expected for gewgaws and tinſel ornaments.

On whatever regards your external accommodation, we can only ſay, that it may be neceſſary to conform to the habits of living among the Indians, ſo far as is lawful and decent; and, eſpecially, that you ſubmit to the coarſeſt fare and the hardeſt lodging without diſſatisfaction and complaint. To expect the conveniences of civilized life, would betray a want of the miſſionary ſpirit. The great Apoſtle of the Gentiles knew, both to be full and to be hungry, both to abound and to ſuffer need; and his divine Maſter, the Lord and Saviour of us all, when he dwelt upon this earth, had not where to lay his head.

Another thing of great moment in your conduct may be mentioned here, which is, that you ſhun diſſenſions among yourſelves. While you are careful not to ſpeak of the diviſions which ſo ſhamefully prevail in the Chriſtian world, you ſhould exhibit in your own ſociety true love and concord. Never differ about particular modes and ceremonies of worſhip, or things not eſſential; conſidering that your work is to win men to Chriſt, and not to make proſelytes to any ſect or denomination whatever. In caſe of your meeting with Miſſionaries from other denominations, and of a different faith, you are to ſhun public diſputation with them, and to purſue, with mildneſs, firmneſs, and ſteadineſs, your own ſyſtem. The Miſſionaries of the United Brethren, particularly, are entitled to your eſteem and confidence, the Lord having honored them in their long and indefatigable labours. We think that a mutual confidence and correſpondence might ſubſiſt; and that, without interfering, you ſhould provoke each other unto love, and to good works ▪ We cannot better adviſe you on the ſubject of 〈…〉 in the words of the excellent charge addreſſed to the Miſſionaries already mentioned.* "Let me adviſe you not only to guard againſt falling out by the way, (which God prevent!) and to love one another out of a pure heart fervently, but even let the poor ignorant natives take knowledge of you, that you do ſo love one another, and that with the love of benevolence you are affectionately attached to them. Let them be conſtrained to ſay, 'Behold how theſe new-comers love one another!' And again, in the words of the Inſtructions; "Bear and forbear: holding the unity of the ſpirit in the bond of peace. Satan's chief device will be to divide you. Form no parties, nor cabals; ever remember the words of the Lord: He is the greateſt in his kingdom, who is the ſervant of all. We requeſt it ſolemnly, we adjure you in the Great Maſter's name, Love one another out of a pure heart fervently. Your examples muſt preach as powerfully as your words. But if ever bitter envyings and ſtrife ariſe, you will put an effectual bar to your own uſefulneſs, and defeat the great purpoſe of your miſſion. Let all your zeal, therefore, be reſerved for your work, and let no ſelfiſh paſſions mingle with it, to corrupt the ſimplicity which is in Chriſt."

IV. The formation of religious aſſemblies, and the adminiſtration of ordinances. It will be proper to have ſixed places in the villages or moſt populous diſtricts where to aſſemble, with the Indians who may attend, on the Lord's day, and occaſionally on other days, for public worſhip; and when circumſtances admit, to conſtitute regular congregations. This ſhould not, however prevent the itinerating from place to place, where acceſs can be had for preaching the goſpel.

As ſoon as a few Indians are brought to embrace the faith, are inſtructed in the great truths of religion, and give good hope of ſtedfaſtneſs in their profeſſion, they are to be publicly initiated the church by baptiſm, and afterwards their children. As ſoon alſo, as it appears to be for edification, the holy ſupper of our Lord is to be adminiſtered to all the baptized adults. We enjoin, at the ſame time, that none be admitted to theſe ſeals of the covenant, without frequent converſation, and ſufficient ſpace for trial. A haſty admiſſion is injurious to the perſons themſelves, and they may, by their apoſtacy, deeply wound the cauſe of Chriſt.

When Indian women ſeek inſtruction in private, let one of the women of the miſſion be their teacher; or, let the converſation be held in the preſence of their huſbands, fathers, or others, ſo as to avoid temptation, and the ſmalleſt cauſe of ſuſpicion to the Indians. We enjoin the utmoſt circumſpection in this matter.

Happy conſequences will enſue from teaching the Indians the uſefulneſs and ſacredneſs of the Lord's day, from teaching them the nature and duties of the married ſtate, and, as frequently as poſſible, ſolemnizing it with exhortation and prayer.

As the ſinging of pſalms is a neceſſary and agreeable part of divine worſhip, we recommend that it be introduced as ſoon as convenient. It will be acceptable to the Indians, and as ſuch you ſhould practice it in your private and public devotion, and teach it to them. The tunes which are adopted ſhould be of the ſimpleſt, eaſieſt, and graveſt kind.

Some of the Indians who give reaſonable evidence of their converſion, and are otherwiſe the beſt qualified, may be profitably employed as interpreters, inſtructors, or exhorters. Their knowledge of the language, diſpoſitions and manners of their brethren, will give them a powerful advantage, and they will be an unſpeakable ſecurity, ſupport and comfort to you.

V. The eſtabliſhment of ſchools for children. This will require your early and unintermitted attention. By inſtructing children, or rather youth, in the Engliſh language, the way will be prepared for preaching the goſpel hereafter with ſucceſs, and there will be an opportunity of inſtilling ſound principles, and gradually gaining them over to civilization and religion. Were no other preſent advantage to offer than this, the next generation might ſee the moſt extenſive and beneficial effects. Wherever a ſchool or ſchools can be eſtabliſhed, it will be the duty of the perſons employed to teach, diligently to attend to this buſineſs; and while the children are taught the moſt common branches of learning, to teach them the principles of the Chriſtian religion, and to lead them, morning and evening, in prayer and ſinging praiſes to God.

VI. Obſervations on the language and cuſtoms of the Indians, and on the proſpects of making ſettlements, and extending the goſpel among them. Every thing which relates to the Indians, is an object not only of curioſity, but of real utility. By their language and cuſtoms we are moſt likely to arrive at their origin. A vocabulary of Engliſh words, prepared and already ſent out by a Gentleman engaged in inquiries of this kind, will be put into your hands, and you are deſired to mark the Indian names for theſe things, that ſo the number of languages and the different dialects may be aſcertained. The Directors will make inquiry as to the aſſiſtance which is to be expected from the tranſlations which have been made into ſome Indian languages of parts of the holy ſcriptures, and, if found ſerviceable, means will be taken to ſupply you with them.

On the ſubject of obtaining land, and forming a ſettlement among them, you are to be extremely cautious, as they diſcover jealouſy and oppoſition. We adviſe that you do not ſolicit it, but wait for the propoſal to come from them; and that you ſhow them that you are not actuated by ambition or avarice, and deſire no farther footing or property among them than is neceſſary in order to your ſerving them in their moſt valuable intereſts. In this delicate affair, and one which may be attended 〈…〉 conſequences, we think it our duty 〈…〉 you, that no grant of land is to be accepted by any miſſionary for his perſonal emolument; that if any offer be made by the Indians, it ſhall be ſent by you to the Directors of the Society, and accepted by them, if judged proper, for the general benefit of the miſſion. Whenever a ſettlement is formed, it will be your duty to attend, at proper ſeaſons, to the cultivation of the land, and to the practice of mechanic arts, in order to benefit the Indians, and aſſiſt in your own maintenance. Implements will be given you by the Society for this purpoſe.

You are carefully to remark what proſpects appear of propagating the goſpel among the nation you firſt viſit, and other nations around; what Miſſionaries are needed and might be uſefully employed; and what things are neceſſary to give ſucceſs and permanency to miſſions. Theſe and every thing proper for the information of the Society, together with the copy of an exact journal which you muſt keep of all your proceedings, you are to tranſmit to the Secretary once every ſix months, and oftener if occaſion requires. We recommend that every perſon in the miſſion keep a particular diary of his own; that you unreſervedly communicate to one another every material occurrence; and that you appoint one of your number to arrange a general diary of the whole, a copy of which is to be tranſmitted, and to conduct your correſpondence.

Finally, be aſſured, our beloved brethren in the Lord, that nothing in our power ſhall be wanting to contribute to your ſupport, your comfort, and your ſucceſs. Do not faint, or be diſcouraged under the difficulties with which you may have to ſtruggle. Endure hardneſs as good ſoldiers of Jeſus Chriſt. Count not your lives dear unto yourſlves, ſo that you might finiſh your courſe with joy, and the miniſtry which you have recieved of the Lord Jeſus, to teſtify the goſpel of the grace of God. Your work is moſt honorable. "I had rather die a miſſionary," ſaid one, "than live a monarch, for ſuch ſtars muſt differ from all other ſtars in glory."The Rev. Edward Parſons in his charge to the miſſionaries going to Africa. We commit you to the guidance and protection of God. We ſhall bear you continually on our minds to his throne of grace in our private devotions, and in the aſſemblies of his people. The faithful in every part of the world, daily offer up prayers in your behalf. Be encouraged, above all, by the promiſe of him to whom all power is given in heaven and in earth, and who hath ſaid, Lo, I am with you alway. May you be inſtrumental in turning many of the heathen to righteouſneſs, who ſhall be your hope, your joy and your crown of rejoicing, in the preſence of our Lord Jeſus Chriſt, at his coming.

☞ Donations to the Society will be thankfully received by the Treaſurer, or by any other of the Directors.