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your religious sentiments. It will affections; but, in the exercise of give you light in darkness, and such affections, to exhibit such strength in weakness, and anoint sentiments in their proper connesyou with the oil of gladness in ion, attitude, and order; and for your afflictions and sorrows. The this purpose, study, compose, and spirit of holy love will prepare you, preach sermons. The number of with discernment, energy and af professed preachers in our day fection, to penetrate the very spi- rapidly increases; but the number rit of your hearers, whether they of real teachers of divine truth, be saints or sinners. It will sym- does not so rapidly increase. We pathize with the afflicted, tried hear many speeches on religious and feeble children of God in their subjects, and religious occasions; afflictions, temptations, conflicts, but “ Where is the Lord God of comforts, hopes and joys. And Elijah?” A sermon is not an esit will enable you to exhibit the say, nor an address, nor an orasinfulness, folly, deceit, guilt and tion, nor an exhortation, nor an shame of sinners in the perfect exposition, nor a declamation, light of holiness. And in this however impassioned and elolight, they will see and know, that quent. If you would preach serthey must repent and turn to God, mons, have an important and defiand be like him; or be condemn- nite object in your discourses. To ed by their own conduct and their gain your object, have a subject own consciences, as well as by equally definite and important. the law and gospel of God, to en- To exhibit your subject, let it be dure the eternal abhorrence of all plainly and simply stated; fully holy beings, and the endless pun and distinctly explained; and then ishment, anguish and despair of proved, and enforced, by weighty, hell. If we take the sword of the obvious, and decisive reasons and Spirit, without " an unction from arguments. Then in the improvethe Holy One,” it will be to our ment and application of your subown souls the instrument of death; }ject, your exhortations, entreaties, it will wound the church of God, warnings, reproofs, and cautions, and frighten and drive sinners will fall and press upon the attenfrom the pleasant path to heaven. tion, the consciences, the interests, The knowledge of divine truth and affections of your hearers, with ought, especially in the ministers the weight and power of a full and of the gospel, to be eminently heavy torrent.' The sentiments, sanctified by the spirit of holiness. which are properly illustrated in Benevolence, without orthodoxy, sermons, have, from their attitude in the teachers of divine truth, is, and order, an intimate connexion indeed, pitiable weakness. But with the whole system of divine orthodoxy, without benevolence, truth, with the whole system of is the most offensive wickedness. created existence, and - with all -The union of orthodoxy and the fulness of God." The sentibenevolence is the virtue and ments of sermons, properly illus. strength of the Christian ministry. trated and applied, will cause the While, then, dear Sir, it is your hearers to see and feel, that if they constant object to speak the truth, will only submit to divine truth, let it be no less your object to they will gain and enjoy the unispeak the truth in love.
verse; and that, if they oppose In your ministry, let it be your divine truth, they will fall under object, not only to possess and ex. its dreadful weight, and be opposhibit correct sentiments with holy led, punished and tormented by
all things forever and ever. While, ings over the whole church of God, then, you study and labour to be, There review this world as it has in your ministry, correct and thor- been from the morning of the creough in sentiment, and holy ination until the present time; and your spirit and affections, let it by the light of truth, view it, as it also be your care and study, in re will be, until the dissolution of the spect to the method and manage- heavens and the earth. There keep ment of your discourses, to be a saints and sinners, angels and dev. scientific, rational and instructive ils, heaven and hell, judgment and preacher.
eternity before your eyes, and on If, with correct sentiments and your heart. There let God shine proper affections you study and in your heart to give the light of compose sermons, you will see and the knowledge of his glory in the feel, that the Lord's day and the face of Jesus Christ. And there, house of God, are, especially, the in thankful praise and humble time and the place for you to prayer, converse and commune bring your people before God by with God the Father through the the light of truth; and by the same Lord Jesus Christ by the Holy light to place God before your Spirit. people. And if you would do To conclude: In your interyour duty to God and man, you course with your brethren in the must make the Sabbath a high ministry; in the examination and day;-a holy and blessed day. Be ordination of candidates for the what you ought on the Sabbath ministry; in the administration of and in your pulpit; and you will divine ordinances; in the exercise establish and maintain a proper of discipline; in the instruction of reputation and influence with your children and youth; in visiting people. And then you will easily families; with the sick and the dy. be and do what you ought, in all ing; and in all things, we now the concerns of
office. But beseech, exhort, and charge you, in order to be what you ought on dear Sir, before God and the Lord the Sabbath and in the pulpit, your Jesus Christ, and the holy angels, study must be your fortress.- to act for God; and from love to There meditate on divine subjects God and man. Then in all things and divine objects. There study God will be with you; and all the holy scriptures with diligence, things shall be yours. For of reverence and humility. There God, and through him, and to him, watch, search and know your own are all things; to whom be glory heart. There consider and real- in the church by Christ Jesus, ise the character, condition, inter throughout all ages, world without ests and necessities of your people. end. Amen.
W. T. There extend your views and feel
FOR THE HOPKINSIAN MAGAZIXE.
have been careful to retain the leading
ideas of the discourse, and to exhibit the MR. Eorror,
argument of the able author in its full
force. A Sermon in manuscript, by a late
I have several reasons for desiring the dis:inguished divine, has fallen into my insertion of the extracts. The subject hands, from which I send you the follow. is manifestly of the first importance, and ing extracts for the Magazine. The one which has been often misapprehendSermon is long, or I would gladly send ed and represented in such a light as to it entire. In making the extracts, il excite strong, if not just, prejudices
against the Calvinistic doctrine of origi- | through that one offence, or vae nal sin. The views of the writer are
man's disobedience, they were all somewhat new, and apparently very ra
made or constituted sinners. tional and scriptural. They are calculated, as will be seen. to give an easy
These positions, with some varia solution of several difficulties attending tion of expression, are conveyed the subject discussed, and a satisfactory in the twelfth verse of the contest, answer to several objections against the where the argument upon this subdoctrine maintained. The manuscript, I understand, is circulated pretty wideject is introduced. Here the aposly, and read with much interest and ap
66 As by one man sin probation. If the sentiments advanced entered into the world and death are correct, they ought to be more ex. by sin, and so death passed upon tensively diffused and adopted. But as
for that all have sinned. some may possibly think them incorrect: The universal sinfulness and conthe plan of your work, which admits free and candid discussion, will afford demnation of mankind, in conse them opportunity to state their objet quence of the disobedience of the tions, and exhibit their own views of the first man, the apostle proceeds to subject-a subject, on which light is much needed, and by no one more than of the universal reign of death.
prove, from the indisputable fact by A MODERATE CALVISIST.
** For (says he) until the law sin EXTRAOTS.
was in the world; but sin is not
inputed where there is no law, Romans V. 18, 19.
Nevertheless, death reigned from Therefore, as by the offence of Adarn to Moses, even over them one judgment came upon all men that had not sinned after the sito condemnation; even so by the militude of Adam's transgresrighteousness of one the free giftsion.” That his argument might
" came upon all men unto justifica- be disencumbered, the apostle retion of life. For as by one man's fers to the period of time, which disobedience many were made sin was before the promulgation of the ners, 80 by the obedience of one law of Moses, and during which shall many be made righteous. no law could be supposed to be in
“ Here, that divine force for the condemnation of maneconomy, under which mankind kind, excepting that under which came into a state of sin and con- Adam was originally placed. Dur. demnation, and that economy uning that period, however, death der which they have righteousness reigned universally over mankind. and salvation, or what are some- This awful fact proves, that they times called the old covenant and were universally in a state of sin. the new, are obviously placed in But sin is not imputed where there contrast. And my present design is no law. Against what law then is to consider distinctly, in the had they sinned? If it be said, they light in which they are presented, sinned individually against the First, The fall ; Secondly, The law which Adam violated, or arecovery of mankind.
gainst the law of nature; the ques1. The fall of mankind is first tion occurs, why should it have to be considered.
been universally so? What satisIt is here in the text) clearly factory reason has been assigned, asserted, that all mankind are that all men were sinners. Be brought under condemnation by sides, it is to be distinctly considone, or through one, offence. It ered, that death reigned not only is also clearly represented, that over adults, but over infants also they are thus brought under con- over such as had not sinned after demnation, because that by or the similitude of Adam's transression-bad not been guilty of But not only did Adam sin and ctual disobedience. How shall become subject to death; his chilve account for this? Let it be still dren also, of every generation, emembered, that sin is not im- have been sinners and subject to luted where there is no law. Un-death. Even to infants, before ler what law then was sin imputed they have been charged with actuo those infants? Under what law al transgression, sin has been in lid they die ?. Here is a strong some sense imputed; for over point in the apostle's argument them, as well as over adults, death Can we imagine any law, under has reigned. The conclusion is, which sin was counted to them, or that all mankind were involved in under which they died, other than the consequences of Adam's transthat under which Adam, their gression—that one offence that common head, was originally plac-one man's disobedience. This we ed? But even that law they had must suppose was according to the not personally violated by actual divine economy. transgression. If it be said, they Adam, then, in his primitive were naturally tainted with sin, state, was a publick person, the that they were corrupted in nato constituted head and representaure; this will indeed account for tive of the whole race. In this their being regarded and treated publick capacity, he was put on as sinful; and will also account for probation; and with his conduct the fact, that all who attained to the condition of the whole race adult age, became actual sinners, was connected. If, during the Still the question returns, why term assigned for that probation, was it so, that they were corrupt he continued obedient, not only in nature, or that indeed in any was he to live, but his posterily sense, or in any respect, sin was also were to come into being in a imputed to them, before they had state of innocence and life; but if actually transgressed? Can any he disobeyed the special law of satisfactory answer be given, other his probation, not only was he to than that which we have in the die, but his posterity also were to text? • By one offence, sentence come into being in a state of sin caine upon all men to condemna- and death. It seems to be suption: by one man's disobedience posed by many, that Adam, in his many were made sinners.' The
publick character, was put on prowhole of the apostle's meaning is bation with reference immediately founded upon plain and acknow- to the eternal state of himself and ledged facts. The first man was his posterity-that the eternal descreated in the image of God, per- tiny of the whole race was to be fectly holy and happy. To the decided by him--that the constilaw of pature, which is the univer- tution, under which he was placsal law of God, and to which, of ed, purported, that if he should course, man was originally subject, prove obedient, he and all his posa positive ordinance respecting the terity should be secured in a state tree of knowledge of good and of eternal happiness; but if disoevil, was annexed. * Of that bedient, he and all his posterity tree, said the Lord God, thou would be absolutely doomed to shalt not eat; for in the day thou eternal misery. But, for this eatest thereof, thou shalt surely opinion, upon the most diligent die.” That ordinance, however, search, I find no scriptural warAdam violated. He ate of the rant.- We are no where informtree and incurred the penalty.-ed, what would have been the state
either of Adam himself or of his world, and death by sin; and so posterity, had he proved obedient; death passed through, as the origi we are only informed what was nal expression is, unto all men, to have been the consequence to because all have sinned. All are himself and his posterity, and what subject to death, because all is accordingly has been the conse- nature are corrupt. Thus by mar quence of his disobedience; it is came death-Thus in Adam all from this that we infer what would die. have been the consequence to him
The death of which the apostle and them, of his continued obe- here speaks, is evidently temporal dience. But what is the informa- death. His argument is founded tion that we have upon this point on the well known and indisputaIs it this, that for his disobedi- ble fact, that from Adam to Mo. ence, Adam and his whole ra ses, even before the promulgatior were absolutely doomed to eternal of the Mosaic law, death reigned misery? Where do we find any over all mankind, even over indeclaration or even intimation of fants, who had not sioned after scripture to this effect?-Is not the similitude of Adam's transthis rather the information we have gression, or were not chargeable respecting the event of his disobe- with actual sin. This, indubitadience; that by one man sin en- bly was temporal death. This is tered the world, and death by sin, the death that is here especially and so death passed upon all men, represented as passing through to for that all have sinned? To me all men, from Adam's one offence. it appears plain, that the result of It it be asked, does not sin deAdam's probation, in his publick serve something more than tempocapacity, was intended to decide, ral death? I answer, undoubtedly not the eternal state of his poster- it does; and undoubtedly every ity, but simply the state in which sinner, who does not obey the gosthey should come into being - If pel, will not only die temporally, he proved obedient, the entire but will also perish eternally. But race, propagated from him, were as the economy under which Adam to be naturally pure, and being was placed was not to decide, ul. pure, were to be in a state for life; timately, the eternal state of man- 15 if disobedient, the entire race, pro-kind, but only to determine the pagated from him, were to be cor- state in which they should come rupt, and being corrupt, were to into being; no solid reason apbe subject to death. Adam proved pears, why the particular penalty disobedient.-- Then was the native annexed to this economy, should character and condition of the en- go to the whole extent of what sin tire race of men decided, Adam, deserves. This leads, in his capacity of common head, II. To consider, in the light in was arraigned before his Judge, which the apostle presents it, the and the sentence was pronounced, recovery of mankind. ** Dust thou art, and unto dust Upon this point, the apostle in shalt thou return." This sentence our text says, " By one righteousof condemnation for that one of - ness, or one act of righteousness,
sentence came upon all men to this reason, that in consequence justification of life.” There is a of that one man's disobedience, particularity in this part of the many, even his whole race, were text, which demands particular made or constituted sinners. Thus attention. The phrase justification by one man sin entered into the of life, is a peculiar one; it is to
fence came upon