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preach "the unsearchable riches of Christ." The object of the apostles was to create a desire for religious instruction, and to excite love to the Redeemer, where neither had been previously felt. But, in many places, it is well known, the institutions of religion are already appreciated in some good proportion to their real value, where there is, undeniably, inability adequately to remunerate an established teacher. The claims, which are made by individuals and families, thus unhappily situated, on the charitable attention of Christians, more highly favored, have the support of reason, humanity and Scripture. When St. Paul was planting churches in the different parts of Greece, he made known to his converts, though but recently imbued with the Christian doctrine, the temporal wants of their far distant brethren, the poor saints at Jerusalem. While soliciting their benevolence for this object, he proceeds on this ground, that there should be sympathy through all parts of the Christian church, and that the wants of particular sections of the church should. be relieved by those on whom the bounties of Providence had been more liberally bestowed: I mean not, saith he, that others should be eased, and you burdened; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance may be a supply for your want; that there may be equality. As it is written, He that gathered much, had nothing over, and he that gathered little, had no lack. Now the argument is evidently more powerful, in reference to the spiritual wants of our destitute brethren, than it was in its original application.

The bearing which these reflections have on the main subject of this discourse, is not less real or important, than their reference to the interests of our Missionary Society. Exertions for the establishment of Zion, or for the rebuilding of her waste places, are calculated to make, at present, salutary impressions on the rising generation. Reverence for religion in their minds, is thus, insensibly, but effectually increased. Their own mental habits are gradually accommodated to the measures and efforts, requisite to perpetuate, enlarge, and improve those purposes of

Christian benevolence, which are now formed. These institutions, which are established and maintained with some expense and labor, will, as already observed, be a standing admonition and witness against them, should they apostatize from the faith of Christ. Besides, by being the means of increasing religion in some places, and of preventing its decline in others, we shall, if God bestow his grace, purify the atmosphere for our own descendants, and render it more conducive to moral soundness, and spiritual life.

In addition to these considerations, it should be observed, that, in the revolution of years, the state of churches, now flourishing, may be so greatly changed, as to render the aid of other churches indispensable to the support of Christian institutions. Our successors, both in the church and family, may receive assistance and encouragement from the posterity of those, to whom we are instrumental of communicating the means and blessings of religion. No one accustomed to notice the mutability of human affairs, will assert, that the facts here supposed, are very unlikely to occur. The argument, therefore, which the apostle used with the Corinthians may, with pertinency and justice, be applied to ourselves: Now, at this time your abundance may be a supply to their wants, that their abundance may be a supply to your wants.

5. Solomon has taught us that "it is not good for the soul to be without knowledge." There is, indeed, no necessary or invariable connexion between intellectual, and moral improvement. The mental powers may be highly cultivated, while the heart and character are deeply debased. Or real virtue, and that in a high degree, may exist, where intellectual improvement is exceedingly limited. It is, however, a truth generally known, that knowledge is more favorable than ignorance, to piety and moral character. The religion of Christ was introduced by its divine Author, during an age of literature and refinement. This religion has never shunned, but always challenged investigation. This matter seems to be well understood both by its friends and its enemies. The emperor Julian, it has been often re

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marked, to exterminate Christianity, attempted the suppression of literature among Christians. Luther and his illustrious coadjutors, in order that long established error might yield to sound doctrine, awakened the powers of latent intellect, by infusing light into the public mind. Agreeably to this, the Huguenot, i. e. protestant churches, which, for many years after the reformation, existed and flourished in France, consecrated a tion of their annual income to the object of publicly educating youth for the ministry. It is impossible that knowledge, whether found in the teachers of religion, or diffused through the mass of the community, should be otherwise than favorable to the progress of truth, or that truth should be otherwise than favorable to piety. If, therefore, we desire that the words of God, and his Spirit should remain with our descendants and successors, provision should be made for the present and future prevalence of good learning. The influence of common schools, when judiciously superintended, and committed to the care of such as have competency of knowledge, and a pure, moral character, especially, if to these, piety be added, is of incalculable value, not only to the civil State, but to the church of Christ. The fuel, which feeds fanaticism and disorder, is hereby diminished, and in some instances, entirely removed.

This system of common education, so well meriting to be assiduously cherished, does by no means supersede institutions of a different kind, and such as shall aim at higher objects. The existence of public seminaries has an intimate connexion with the honor of religion, and the welfare of the church. Every good man is, therefore, bound to favor the cause of literature and science: That wisdom and knowledge may be the stability of our times, and the fear of the Lord our treasure.

We might, indeed, proceed much further in mentioning particulars, connected with the moral character of posterity.Enough has been said, it is believed, to show that our relation to them is attended with duties of no light obligation, or trifling moment. To discharge these duties with constancy and active zeal, we have, at present, many encouragements; we are coVOL. II.

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operating with thousands; we have the countenance of almost the whole Christian world. To form and execute designs of Christian benevolence is the distinguishing habit of our times. To the astonishment of every mind, inured either to piety or contemplation, God has, within a few years, renewed the face of the Christian world. We are justified in cherishing animating hopes as to the condition of posterity. When we shall have fallen asleep, not being permitted to continue by reason of death, our children will not be left to pass their trial in a nation of infidels. They will not, we confidently hope, be taught that death is an everlasting sleep, or to deny that God, "who, at sundry times, and in divers manners, spake to the fathers of the Jewish nation by the prophets, hath in these last ages, spoken to the world by Jesus Christ." They will find objects and institutions at once indicating, and promoting, reverence for God and revealed religion.

Such is the present prospect. But, whether this prospect shall brighten or be obscured, will depend on the continuance of that general system of active beneficence, which has been so extensively and successfully adopted; and on the adoption, it is humbly conceived, of particular means, of which some have been enumerated in this discourse. Our ancestors did much for us. In numerous respects, we now enjoy the result of their piety and foresight. It remains to be seen, whether we are willing to acknowledge our debt of gratitude to God and them, by similar attention to our successors. Let us not be wanting to our offspring, and their descendants; but animated by that precious promise contained in the text, relative to the seed of God's professing people, let us transmit to others, what our ancestors conveyed to us : He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers; that they should make them known to their children; that the generations to come may know them, even the children which shall be born, who shall arise and declare them to their children, that they may set their hope in God, and not forget his works, but keep his commandments.

SERMON XV.

ON CONSCIENCE.

Romans 2: 15,- Their conscience also bearing witness, and their thoughts, the mean while, accusing, or else excusing, one another.

THESE words are part of a sentence, in which St. Paul describes the character and condition of pagans. He shows, that though destitute of supernatural revelation, they have, in common with all men, certain degrees of light communicated to them, relating to God and moral obligation: The invisible things of God from the creation of the world, are clearly seen, being understood by the things, that are made, even his eternal power and Godhead.-Again: When the Gentiles, who have not the law, do, by nature, the things, contained in the law, these, having not the law, are a law unto themselves. Which show the works of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean while, accusing or else excusing one another. By the light, communicated to the Gentiles, are meant their rational powers, taken in connexion with all those objects of nature, in contemplating which these powers may be employed.

The apostle may, therefore, be considered as affirming, that Gentiles, to whom no special revelation has been made, are yet furnished with a power of moral discernment;—a rule, which is actually applied in a greater or less degree, both to their own behavior, and to that of others. That it was applied to their own actions, appears from these words, "Their consciences also bearing them witness;" and that it was applied to the actions of others, is shown in what immediately follows," Their thoughts, the mean while accusing, or else excusing one another." By

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