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pel, and urges them to accept the of-|| by these alluring and alarming mo

fer 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 itives in a benevolent manner. Tho'l move them to act a wise and becom

their 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 rendupon 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 2 proper motives to induce them to es. sight of their own consciences.

BeEz cape it. He treats them as rational sides,

a and moral beings ought to be treated. 4. Though God knows the great E He urges proper and powerful motives,|| motives of eternity will not make sin> which they ought to feel and to regardners willing to embrace the gospel of

in a benevolent inanner, though they fers; yet he knows they will prepare i are altogether selfish. This shews,|| them to see his sovreign grace, in ma

that God does not urge them to selfish king them willing in the day of his ness, but benevolence, which would power. The more clearly God makes effectually secure their eternal happi- 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 theirkened, 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 cyes 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 notion. 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 alize 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 acknowl ject 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 acGod 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 them. He says, “Iject his offers, and to display his grace, call heaven and earth to record a-l 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 ally impenitent sioners, than God's set- ter him many other Infidels have obting life and deatb, and urging thcmlljected against the gospel, because it

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urges men to duty, by the considera-1 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. 2. Having fixed on a text, the ner They say it is inconsistent because it thing requisite is a neat and lumino. teaches a disinterested religion, and introduction. In this part, let the sea yet causes sinners to embrace this re-monizer study brevity and perspicuit; ligion by selfish motives. But this is | Let the introduction be plain, simp!" 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 ation of their own eternal happiness the subject. Let him be cautious and misery. They also say the gos. anticipating too much or too little u pel is absurd, becaus. it really serves the subject in the preamble. to promote a selfish religion, which 3. Having been successful thus far

, cannot be from God. But, if what let him put all his wisdom in requis has been said be true, the gospel nottion to make a statement of the head. only teaches, but tends to promote a or heads of the discourse. If it bei disinterested religion. The rewards single doctrine, let it be stated clearl and punishments proposed are proper and concisely. Let it evidently be th: motives to disinterested benevolence. doctrine of the text. 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 no 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 disneither 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.

5. Having finished the body of the For the Utica Christian Magazine.

sermon, carefully avoiding all those

anticipations which supercede and ON SERMONIZING.

swallow up the improvement, the last A sermon is a public discourse, ha-| thing is a solemn and efficacious con ving for its basis, or theme, some wellclusion. This may consist of inferenchosen passage of sacred scripture. ces, remarks, application, exhortation,

The objects of a sermon are, to in-||expostulation, consolation, examivastruct mankind of every description in tion, reproof, or whatever may seem the doctrines and duties of religion and best to comport with the nature and to persuade them to a cordial belief and object of the foregoing discourse. But practice of it in all its branches. by all means, let the subject be mag

To accomplish these great objects, nified, and rendered increasingly inteit is necessary that certain rules be ob-resting and impressive, as it draws toserved among which are the following. I wards the close. Recapitulation, but

1. In the selection of a text, care no repetition, is admissible in the imshould be taken that it comprehend provement of a sermon. Let no hearer neither too great nor too small a por- have reason to complain of prolixity ; tion of the passage of scripture from let no one wish a sentence to be the which it is selected. Let the text ex. last, until he hears the last. press, at least, one distinct idea; and It is apprehended, after all, that no more than one, provided the design of system of rules in sermonizing can be the discourse be the discussion of two more than general. Perhaps, in no or more kindred ideas. Let the text | species of composition, are more exhe such, that the intelligent hearers ceptions admissible.

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OWN LAND IN THE MILLENNIUM.

The methods in which subjects are moons,* the passoveret and feast of tareated in the scriptures, are various,|| bernacles, I 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 metaplioried

Some texts may be advanta-cal sense; and why should not that of keously discussed by a simple exposi-| their return be understood in the same

ion and improvement. Some readily sense? The same prophecies foretel uggest a doctrine, without a word of that the temple and aliar shall be re

atroduction. 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 patural. 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. xliji--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 : 1 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 conclu- land ? 'ded by a distinct, solemn and pungent It has been thought, that Luke xxi. improvement.

24, supports the idea of a literal return un

of the Jews in the millennium : “ Je. ap OF THE RETURN OF TI-D JEWS TO THEIRrusalern 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 el

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 and to count the blood of the cove

posşessed of the arguments, and know|pant an unholy thing." Heb. x. 29. H.

not the texts on which they chiefly " And the holy city shall they tread of found this doctrine, I should be much under foot forty and two months.”

obligated to any of those gentlemen Rev. xi. 2. Now, by the holy city, in other who hold the doctrine, to favor me this text, has, been generally under5 with them, through the channel of the stood, not the literal Jerusalem, but

Theological Magazine. I am sensible the church. Perhaps Jerusalem, in U 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 i cies were given before the return from the city shall be the object of con

the Babylonish captivity, and therefore ternpt 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 het sed further to refer to the final return fulfilled. line of the Jews to the true church, and It has been said, that if the Jews bebe their re-ingrafting into it, I have no ob- shall be kept a distinct nation in their

jection ; but I see not that they im- own land, during the millennium, it port any more. Many of those pro- will be a glorious monument of the phecies equally predict the observance truth, power and grace of God; but of the institutions of sacrifice,* new * Ezek. xlvi. 1 & 6. f Ibid. xlv: 21. * See Zach. xiv. 21. Ezek, ch. xlv. & xlvi.

# Zach. xiv. 16.

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if in consequence of their conversion , in the great body of professing chris to christianity at the beginning of the tians; and by intermarriage, and mis millennium, they are to be swallowed ture, it is become impossible that the up, in the common mass of mankind, should be separated from the Gentile: it will not redound so much to the glo- And is it probable that those who shal ry of God and his grace. As to this be converted at the commencement oi it may be observed-1. That we are the millennium and their posterity shal! but poor judges of what will, in any be preserved distinct from the rest of case,most redound to the glory of God; christians and shall inherit peculiar toand it is therefore improper for us tokens of the divine favor, beyond the undertake to reason that out. 2. Who rest of christians, and this peculiar honcan say positively, that if the Jews, at our and favor be denied to all those, the beginning of the millennium, shall and the posterity of all those who shall all be converted to the Christian faith, have been converted to the same faith be cordially united to the whole body before that period ? of sincere christians, and be swallow. Besides, if one nation be distinguished ed up in it, so that the whole family of|from all other nations with external visChrist on earth shall be one undivid- ible honors, will not this tead 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 milienni. ingrafted, according to the propheum? That Land is now and will uncies, into the good olive-tree, and are doubtedly then be inhabited by Genso intermixed with the other branches tiles. Is another Joshua to be put at as not to be distinguished from them. the head of another army of six hun

This idea seems to be much more| dred thousand soldiers, with a commisconsonant to scripture than the other; sion immediately from God, ta ki]), « There is neither Jew nor Greek, there destroy, and extirpate, or even to drive is neither bond nor free, there is neither off those who shall then possess the male nor female, for ye are all one in land? Or will it be said, that those Christ Jesus.” Gal. iii. 28. “There who shall then possess the land, will is no difference between the Jew and voluntarily give it up to the Jews ? In the Greek." Rom. x. 12. "By one this case whither will they go ? Into spirit are we all baptised into one body some remote, uninhabited parts ? or whether we be Jews or Gentiles." 1 into the same dispersion from which Cor. xii. 12, “ After the image of him the Jews shall return? Neither the that created him, where there is nei-| great body of the Jews, nor that of ther Greek nor Jew, circumcision nor those who shall then possess the land, Uncircumcision. Barbarian, Sythian, I will be able to bear the expence of bond nor free,,' Col." iii. 10, 11.-there such a removal; and aside from the is no schism in Christ's body. miracles which formerly attended the

What is become of all the posterity arms of Joshua and those under him, of those Jews who have ever been con- there must perhaps be as great and as verted to the Christian faith? Of all many miracles wrought to collect and those who were converted by the briug back the Jews to their own land, preaching of Christ and his apostles;| and to remove those who shall be in and of all who have been converted possession of it, as were anciently since that period? It will doubtless wrought by the hands of Moses and leo granted, that they are swallowed up Joshua. Now, is this probable ? are

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REMARKS.

miraculous gifts ever to be renewed |ject we have been considering. Some in the church ?

suppose, that a good heart consists in If the Jews should be re-established a good principle, taste or relish, which del

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 à 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 implantiag a

tion ? And is it probable that God will new principle, taste, or relish in the cod

either again build such a wall of parti- mind, which is the source of all the tion, or constantly interpose, by his holy exercises of the subject of grace. miraculous and'omnipotent agency, to But this sentiment is totally repugnant *preserve the Jews a distinct people du-to the law of love. This law requires ring the millennium ?

no such principle of holiness, but hoThese are the difficulties in my liness itself. This law requires no nis

mind, with respect to the literal return thing that is previous to love, but love of the Jews to their own land. I wish itself. This law requires no dormant,

for further information on this subject, inactive, torpid disposition, inclination ad

and I will sincerely thank any gentle or taste, but the free, voluntary exer31

man who shall be so obliging as tocise of true benevolence." image communicate it to me, either in the

channel of the Theological Magazine, We, whose ideas on this subject are or any other, as he shall see fit. said to be very wrong, might complain

Dr. Edwards. that our ideas are here not quite fairly

represented. None of us, that I know dis REMARKS,

of, ever supposed, that a good heart be! BY DR. SMALLEY,

consisted in a dormant, inactive, torpid On the following extrdordinary novel disposition, or inclination. We ima

theological sentiments, contained in gine, 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 -18

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, aạy 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 una both to will and to do: And, the Im- | to good works; and that they should perfection of Saints ; supposed to walls in them: not that they should sit consist merely in the inconstancy of still, or sleep as do others. And we their holy exercises.

see no propriety in denominating the Article I. Concerning the Essence of spirit of life from Christ Jesus, a dor

Holiness, or what is meant by a good mant, inactive, torpid principle or dispoheart.

sition, 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:

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was only an agent, and not mere ac“ It appears, from what has been tion. 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.

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