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pel, and urges them to accept the of- by these alluring and alarming mofer by the motives of their eternal tives, to choose life and enjoy eternal happiness on the one hand, and their blessednesss. So then notwithstanding eternal misery on the other, and they sinners are entirely selfish, and God ought to be influenced by these mo- knows the motives of eternity will not tives in a benevolent manner. Tho' move them to act a wise and becomtheir selfishness may render these ing part, yet he has an important motives ineffectual, yet it does not end to answer by setting life and death render them improper for God to urge before them. And that is, to renupon their reason and conscience. der them totally inexcusable in the God sees their danger, and urges the view of heaven and earth, and in the proper motives to induce them to es- sight of their own consciences. Becape it. He treats them as rational sides, and moral beings ought to be treated. 4. Though God knows the great He urges proper and powerful motives, motives of eternity will not make sinwhich they ought to feel and to regardners willing to embrace the gospel ofin a benevolent manner, though they fers; yet he knows they will prepare are altogether selfish. This shews, that God does not urge them to selfish ness, but benevolence, which would effectually secure their eternal happi

ness.

them to see his sovreign grace, in making them willing in the day of his power. The more clearly God makes sinners see and feel that their eternal happiness or misery, depends upon 3. God urges sinners to embrace their wisely choosing life, while they the gospel, by the motives of their own are utterly opposed to it, the more he eternal happiness and misery, because prepares them to see his sovereign they will serve to render them inexcu- power in changing their hearts by his sable, if they reject the gospel. Tho' special grace. It is only in the view sinners are totally selfish, yet they of danger, that sinners are either awaare capable of seeing, that it is their kened, or convinced. They would indispensable duty to consult their be perfectly secure, did not God held own eternal good, and that since a up before their eyes the danger of way is provided and pointed out, in losing their own souls and plunging which they may secure the salvation themselves into remediless destrucof their immortal souls, they have no tion. But it is necessary that they right to reject that way, and destroy should be effectually alarmed, and retheir souls for ever. God's holding atize their guilty and perishing conup such reasons as bind their conscien-dition, to see their need of God's opeces to accept salvation will, if they re-ration on their hearts, and to acknowlject the offers of life, render them en-edge his grace, if he calls them out of tirely inexcusable. They must for darkness into his marvellous light. ever condemn themselves, if in view Thus God urges sinners to accept of of eternal happiness and misery, they his gracious offers, to manifest his feelchoose death rather than life. Andings towards them, to treat them ac God tells them, this is one end he has cording to sheir nature and condition, to answer, by urging the great motives to render them inexcusable if they reof eternity upon 6: He says, them. Iject his offers, and to display his grace, call heaven and earth to record a- if he makes them vessels of mercy. gainst you, that I have set before you From the preceding observations life and death; and urged you to respecting the motives that God urges choose life." Nothing can be bet-upon sinners, one great objection ater adapted to fasten the blame and gainst the gospel appears entirely guilt of rejecting the gospel upon final- groundless. Lord Shaftsbury, and af ly impenitent sinners, than God's setter him many other Infidels have obting life and death, and urging them|jected against the gospel, because it

2. Having fixed on a text, the ne thing requisite is a neat and luminos introduction. In this part, let the se

urges men to duty, by the considera-|| shall begin immediately to anticipa tion of eternal rewards and punish- the subject, and let them not be disa ments. This, they say, renders the pointed. gospel both inconsistent and absurd. They say it is inconsistent because it teaches a disinterested religion, and yet causes sinners to embrace this re-monizer study brevity and perspicuity ligion by selfish motives. But this is Let the introduction be plain, simpl a false account of the motives that are and didactic, tending to lead the hear urged upon sinners from the consider- ers, by degrees, into the very heart c ation of their own eternal happiness the subject. Let him be cautious of and misery. They also say the gos- anticipating too much or too little pel is absurd, becaus it really serves the subject in the preamble. to promote a selfish religion, which cannot be from God. But, if what has been said be true, the gospel not only teaches, but tends to promote a disinterested religion. The rewards and punishments proposed are proper motives to disinterested benevolence. Accordingly they, who have most 4. Having stated the doctrine, let it thoroughly understood and most cor- be discussed singly, or in but few and dially embraced the gospel, have been well chosen particulars. Drown not the most benevolent in their affections the audience in a deluge of arguments. and conduct. Hence the gospel is If the text contain two or more dis neither inconsistent nor absurd in urg-tinct, but correlate ideas, let them be ing sinners to accept the offers of mer-stated and discussed in order; but let cy, by the great motives of eternal hap- them be such as relate clearly, to the piness and misery. Con. E. Mag. main object of the discourse.

For the Utica Christian Magazine.

ON SERMONIZING.

3. Having been successful thus far let him put all his wisdom in requisi tion to make a statement of the head or heads of the discourse. If it be single doctrine, let it be stated clearly and concisely. Let it evidently be the doctrine of the text.

5. Having finished the body of the sermon, carefully avoiding all those anticipations which supercede and swallow up the improvement, the last

A sermon is a public discourse, ha-thing is a solemn and efficacious conving for its basis, or theme, some well clusion. This may consist of inferenchosen passage of sacred scripture. ces, remarks, application, exhortation, The objects of a sermon are, to in-expostulation, consolation, examinastruct mankind of every description in the doctrines and duties of religion and to persuade them to a cordial belief and practice of it in all its branches.

To accomplish these great objects, it is necessary that certain rules be observed,among which are the following. 1. In the selection of a text, care should be taken that it comprehend neither too great nor too small a portion of the passage of scripture from which it is selected. Let the text express, at least, one distinct idea; and more than one, provided the design of the discourse be the discussion of two or more kindred ideas. Let the text be such, that the intelligent hearers

tion, reproof, or whatever may seem best to comport with the nature and object of the foregoing discourse. But by all means, let the subject be magnified, and rendered increasingly interesting and impressive, as it draws towards the close. Recapitulation, but no repetition, is admissible in the improvement of a sermon. Let no hearer have reason to complain of prolixity; let no one wish a sentence to be the last, until he hears the last.

It is apprehended, after all, that no system of rules in sermonizing can be more than general. Perhaps, in no species of composition, are more exceptions admissible.

nons.

The methods in which subjects are || moons,* the passover,† and feast of tareated in the scriptures, are various,||bernacles, as the return of the Jews vhich leads to a variety in the arrange- to their own land. Yet these prophenent and discussion of subjects in ser-cies are understood in the metaphoriSome texts may be advanta-cal sense; and why should not that of geously discussed by a simple exposi- their return be understood in the same ion and improvement. Some readily sense? The same prophecies foretel suggest a doctrine, without a word of that the temple and altar shall be rentroduction. Let the writer or preach-|| built for national worship; that priests er be fully possessed of his subject,and shall attend on the altar, and offer sapursue it attentively and prayerfully. crifices; that no stranger, uncircumLet nothing appear to be forced, or un- cised in heart and flesh, shall enter into natural. And as sermons are designed the sanctuary; that the prince shall for the instruction and edification of enter into the temple by the east gate, the common people, let there be little, and shall sit in it, and eat bread before if any, labor for the embellishments of the Lord. Ezek. xliii-xlvii. But it style. Let the people realise a dis- will be acknowledged, that all these tinction between a sermon and a de-||prophecies are to be understood in the clamation: let no one ever say metaphorical sense; and why not that that he has either heard or preached a concerning their return to their own good sermon, unless it were concluded by a distinct, solemn and pungent improvement.

OF THE RETURN OF TIE JEWS TO THEIR

OWN LAND IN THE MILLENNIUM.

land?

and to count the blood of the covenant an unholy thing." Heb. x. 29. "And the holy city shall they tread under foot forty and two months." Rev. xi. 2. Now, by the holy city, in this text, has been generally understood, not the literal Jerusalem, but the church. Perhaps Jerusalem, in

It has been thought, that Luke xxi. 24, supports the idea of a literal return of the Jews in the millennium: "Jerusalem shall be trodden down of the Gentiles, until the times of the GenIt is a sentiment warmly advocated tiles be fulfilled." To tread any thing by some, that in the millennium the down or under foot, is, in the language Jews will literally be gathered from of scripture, to treat it with contempt, their present dispersion, be re-settled or to despise it. Thus some are said in Palestine, and kept a distinct nation," to tread under foot the Son of God, as they formerly were. As I am not possessed of the arguments, and know not the texts on which they chiefly found this doctrine, I should be much obligated to any of those gentlemen who hold the doctrine, to favor me with them, through the channel of the Theological Magazine. I am sensible that there are many prophecies which || Luke xxi. 24, means the same. Or if literally hold forth such a return of the it mean literal Jerusalem, the text does Jews: but the most of those prophe-not necessarily mean more than that cies were given before the return from the city shall be the object of conthe Babylonish captivity, and therefore tempt to the Gentiles, and that the most naturally and primarily seem to Jews shall be persecuted and despised refer to that return. If they be suppo- till the times of the Gentiles shall be sed further to refer to the final return fulfilled. of the Jews to the true church, and their re-ingrafting into it, I have no objection; but I see not that they import any more. Many of those prophecies equally predict the observance of the institutions of sacrifice,* new * See Zach. xiv. 21. Ezek, ch. xlv. & xlvi.

It has been said, that if the Jews shall be kept a distinct nation in their own land, during the millennium, it will be a glorious monument of the truth, power and grace of God; but * Ezek. xlvi. 1 & 6. † Ibid. xlv. 21. + Zach. xiv. 16.

if in consequence of their conversion in the great body of professing chri

tians; and by intermarriage, and mix ture, it is become impossible that they should be separated from the Gentile And is it probable that those who shal be converted at the commencement of the millennium and their posterity shall be preserved distinct from the rest of christians and shall inherit peculiar to kens of the divine favor, beyond the rest of christians, and this peculiar honour and favor be denied to all those, and the posterity of all those who shall have been converted to the same faith before that period?

Besides, if one nation be distinguished from all other nations with external vis

to christianity at the beginning of the millennium, they are to be swallowed up, in the common mass of mankind, it will not redound so much to the glory of God and his grace. As to this it may be observed-1. That we are but poor judges of what will, in any case,most redound to the glory of God; and it is therefore improper for us to undertake to reason that out. 2. Who can say positively, that if the Jews, at the beginning of the millennium, shall all be converted to the Christian faith,|| be cordially united to the whole body of sincere christians, and be swallowed up in it, so that the whole family of Christ on earth shall be one undivid-ible honors, will not this tend so far as ed and indivisible band of brothers, it the seeds of depravity shall remain in will not more redound to the glory of the hearts of men, to excite envy, or God and his grace, than the keeping other unchristian feelings, and thus to of them a distinct people? In this produce a schism in Christ's body? case, when it shall be enquired, What It may be worthy of inquiry, in is become of the Jews, the ancient || what manner and by what means the chosen people of God? the answer Jews shall recover the possession of will be, Here they are among us, re- the Land of Canaan at the milienniingrafted, according to the prophe- um? That Land is now and will uncies, into the good olive-tree, and are so intermixed with the other branches as not to be distinguished from them. This idea seems to be much more consonant to scripture than the other; "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus." Gal. iii. 28. "There is no difference between the Jew and the Greek." Rom. x. 12. 66 By one spirit are we all baptised into one body whether we be Jews or Gentiles." 1 Cor. xii. 12. "After the image of him that created him, where there is neither Greek nor Jew, circumcision nor uncircumcision. Barbarian, Sythian, bond nor free,,' Col. iii. 10, 11.-there is no schism in Christ's body.

What is become of all the posterity of those Jews who have ever been converted to the Christian faith? Of all those who were converted by the preaching of Christ and his apostles; and of all who have been converted since that period? It will doubtless be granted, that they are swallowed up

doubtedly then be inhabited by Gentiles. Is another Joshua to be put at the head of another army of six hundred thousand soldiers, with a commission immediately from God, to kill, destroy, and extirpate, or even to drive off those who shall then possess the land? Or will it be said, that those who shall then possess the land, will voluntarily give it up to the Jews? In this case whither will they go? Into some remote, uninhabited parts ? or into the same dispersion from which the Jews shall return? Neither the great body of the Jews, nor that of those who shall then possess the land, will be able to bear the expence of such a removal; and aside from the miracles which formerly attended the arms of Joshua and those under him, there must perhaps be as great and as many miracles wrought to collect and briug back the Jews to their own land, and to remove those who shall be in possession of it, as were anciently wrought by the hands of Moses and Joshua. Now, is this probable? are

miraculous gifts ever to be renewed ||ject we have been considering. Some n the church? suppose, that a good heart consists in

If the Jews should be re-established a good principle, taste or relish, which in their own land, how would it be is totally independent of the will.possible, without either a constant mi- They imagine, that Adam was created raculous interposition of God, or such with such a good principle, taste, or a wall of partition as was formerly es- relish, which was the source of all his tablished in circumcision,and the other holy exercises before the fall. And peculiar rites of the ancient Jewish re- upon this ground they suppose that religion, to preserve them a distinct na-generation consists in implanting a tion? And is it probable that God will either again build such a wall of partition, or constantly interpose, by his 'miraculous and omnipotent agency, to preserve the Jews a distinct people during the millennium ?

These are the difficulties in my mind, with respect to the literal return of the Jews to their own land. I wish for further information on this subject, and I will sincerely thank any gentleman who shall be so obliging as to communicate it to me, either in the channel of the Theological Magazine, or any other, as he shall see fit.

REMARKS,

new principle, taste, or relish in the mind, which is the source of all the holy exercises of the subject of grace. But this sentiment is totally repugnant to the law of love. This law requires no such principle of holiness, but heliness itself. This law requires nothing that is previous to love, but love itself. This law requires no dormant, inactive, torpid disposition, inclination or taste, but the free, voluntary exercise of true benevolence."

REMARKS.

We, whose ideas on this subject are said to be very wrong, might complain Dr. Edwards.that our ideas are here not quite fairly represented. None of us, that I know of, ever supposed, that a good heart consisted in a dormant, inactive, torpid

BY DR. SMALLEY,

On the following extraordinary novel disposition, or inclination. We imatheological sentiments, contained ingine, that Adam was created with an several late publications-Concern-active principle of holiness: and such ing the Essence of Holiness and Sin; a principle, we believe, is implanted consisting, it is said, in exercises only: in every child of Adam, when created The Origin of Moral Evil; as being anew after God, in righteousness and from the inward efficient agency of true holiness. Though we do not think God: The Ability of Sinners to work that sinners have the least agency in out their own Salvation, and to be making themselves new creatures, any perfect in every good work, because more than Adam had in his first creaof God's always working in them tion; yet we believe them created unboth to will and to do: And, the Im-to good works; and that they should perfection of Saints; supposed to consist merely in the inconstancy of their holy exercises. Article I. Concerning the Essence of Holiness, or what is meant by a good heart.

walk in them: not that they should sit still, or sleep as do others. And we see no propriety in denominating the spirit of life from Christ Jesus, a dormant, inactive, torpid principle or disposition, any more than there would be, In the improvement of a sermon on in calling an industrious, sprightly stir*Romans xiii. 10. LOVE IS THE FUL-ring man, a sluggish, sleepy, lifeless FILLING OF THE LAW," the preacher creature, because it should be said he observes: was only an agent, and not mere action.,

"It appears, from what has been said in this discourse, that many enter- But to the rest, the substance of this tain very wrong ideas upon the sub-charge, we are obliged to plead guilty.

VOL. 2. P P

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