SERMON CXLIX.

THE MEANS OF GRACE.

EXTRAORDINARY MEANS OF GRACE.

THE CHARACTER OF MEMBERS OF THE CHURCH.

BE YE NOT UNEQUALLY YOKED TOGETHER WITH UNBELIEVERS. 2 CORINTHIANS VI. 14.

In the last discourse I finished the observations which I have thought it necessary to make concerning the ordinary means of grace. In the several discourses on this subject, I have endeavoured to show, that-there are means of Grace ;what they are;-and what is their influence;—and to answer the objections usually made against this scheme of doctrine. I then severally considered each of these means, at some length; and gave such directions concerning the use of them, such explanations of their efficacy, and such answers to objections against them, severally, as this system of discourses appeared to require.

Those means of grace which are of limited application : viz. baptism; the Lord's supper; and the communion of Christians.

But, before I enter upon the immediate discussion of these subjects, it will be necessary to consider the character and circumstances of those, by whom these means of grace are to

be used; viz. that collection of persons which is denominated the church of Christ. In examining this interesting subject, I shall

Describe the church of Christ, as exhibited in the Scriptures; and then

Explain the nature of its peculiar ordinances and employ

ments.

The church of Christ is composed of its ordinary members, and its officers. In the present discourse, I shall attempt to exhibit the character of its ordinary members, as presented to us in the Scriptures.

To this subject we are naturally led by the text: Be ye not unequally yoked together with unbelievers.' The word, here translated' unequally yoked,' is in the Greek, štepofuyertes, · and denotes, literally, being yoked to those of a different kind; and here means being yoked unfitly, or improperly. Concerning the communion here forbidden there have been various opinions.

(1.) It has been frequently supposed to be marriage.

That this is not a just interpretation is evident, because there is not, before or afterward, a syllable said concerning this subject; and because the direction given in the 17th verse of the context, concerning the communion here specified, would, if marriage were intended, contradict the precept given by the apostle, 1 Cor. vii. 12, 13. Here the direction is, 'Wherefore come ye out from among them, and be ye separate, and touch not the unclean thing; and I will receive you.' The precept there is, If any brother hath a wife that believeth not, and she be pleased to dwell with him; let him not put her away. And the woman, that hath an husband that believeth not, if he be pleased to dwell with her, let her not leave him.'

(2.) It has been supposed, also, to mean common social intercourse with mankind, whether more or less intimate.

This, I think, cannot be the meaning; because the direction above mentioned would then contradict the declarations of the apostle in 1 Cor. v. 9, 10, I wrote unto you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters: for then ye must needs go out of the world.'

(3.) It has been supposed, also, to be religious communion with the worshippers of idols.

This, indeed, is undoubtedly forbidden; as being fairly included in the phraseology of the text. The worshippers of idols, are one class of unbelievers; but no reason can be given why a particular class should be intended in the text, and not all other classes. The prohibition is general, without an exception. We are obliged to receive it as it is; and, since the apostle has not thought proper to limit it, we cannot warrantably annex a limitation.

That the communion here intended is religious communion, I have not a doubt. This is forbidden with unbelievers. To illustrate the impropriety of religious communion with persons of this character, the questions following the text in the fourteenth and fifteenth verses, are asked by the apostle. For this end only are they asked; as might easily be made evident by a particular comment, if the occasion would permit. I shall, therefore, consider the text as containing this doctrine:

That Christians are bound not to enter into religious communion with unbelievers; or, what is equivalent, The church of Christ ought to consist of Christians only.

The truth of this doctrine is strongly exhibited in the words themselves; particularly as they have been illustrated. The proper meaning can, indeed, be nothing else.

The same interpretation is also unanswerably evident, because,

(1.) There are but three kinds of communion, of which man is capable; marriage, social intercourse, and religious communion. I have shown, that the two first cannot be meant in this passage. The last, therefore, is meant.

(2.) That all unbelievers are intended in the text is evident, because in the 17th and 18th verses God says, ' Wherefore come ye out from among them, and be ye separate; and touch not the unclean thing; and I will receive you, and will be a Father to you; and ye shall be my sons and daughters, saith the Lord Almighty.'

These things, it will be remembered, were written to the Corinthian church. Of the members of this church it is said, that if they will come out from among the persons with whom their communion was forbidden, and be separated from them,

God will receive them, and be a Father' to them; and that they shall be his sons and daughters. But this promise could not be made to those who were not Christians, however decent, moral, and unobjectionable they might be in their external deportment. The persons to whom the text is addressed were addressed as Christians only, because the promise cannot have been made to any others. But if this church had, in the apostle's view, been intentionally and scripturally made up of others beside Christians, the apostle could not have addressed them in language applicable only to Christians. The text therefore, in connection with the context, furnishes clear evidence of the truth of the doctrine. As, however, it is a doctrine of great importance, and not a little debated even in the present age, I shall consider it more at length; and endeavour to illustrate it by the following considerations :— I. The original formation of the church in the world:

II. The establishment and character of the Jewish church, as exhibited in the Scriptures:

III. The nature of the covenant between God and the members of the church:

IV. The nature of Christian communion :

V. The nature of Christian discipline: and,

VI. The manner in which the Christian church is spoken of in the New Testament.

These subjects, if I mistake not, involve every thing of importance in the concerns of the church. If, then, they all point the same way, and prove the same things, the consequence will, it is hoped, be a fair and scriptural determination of the point in debate. It will be expected, from a consideration of the limits beyond which the discussion cannot here proceed, that many things must be omitted which might be fairly demanded in a regular treatise. It will also be supposed, that whatever is said must be said in a summary manner. Having premised these things, I observe,

I. This doctrine is illustrated by the original foundation of the church in the world.

Of this event we have a summary account, Gen. iv. 26: And to Seth, to him also, there was born a son: and he called his name Enos: then began men to call upon the name of the Lord; or, as in the margin, to call themselves by the

name of the Lord.' The meaning of this declaration is plainly, that they took upon themselves the title of the sons of God; considering themselves as his children by adoption, in distinction from wicked men, who were children of God by creation only, and had forfeited this relation by their apostacy. By this title they professed themselves to be penitents, believers, obedient, to have the disposition of children, and to reverence, love, and serve God. As this title is adopted afterward by the divine writers throughout the Scriptures; it is fairly presumed to have been directed originally by God himself; for it is scarcely credible, that God would everywhere call his church by a name derived from mere human assumption.

I have observed, that this phraseology is ever afterwards used to denote the church. The members of the church are called sons of God' twelve times in the Scriptures; his 'children' twice in the Old, and ten times in the New Testament; and his 'people' in instances, too numerous to be reckoned. In all these instances the sons' and children of God,' denote those who are such by adoption; and in very many the phrase, the people of God,' has the same meaning. But the adopted children of God are Christians. The original church, therefore, consisted of Christians; or, in other words, those who were subjects of faith, repentance, and holiness. This is evident also from the fact, that the holy angels are called the sons of God:' an application of the phrase which indicates, that holy beings only are designated by this title.

The same Doctrine is illustrated by the ordinance of baptism. In the administration of this ordinance, persons are 'baptised' (not in but) into the name of the Father, and of the Son, and of the Holy Ghost:' that is, by his appointment they are introduced into his family, and take his name upon them, as being his children.'

This title also was adopted at first to distinguish those by whom it was adopted, from persons who were destitute of faith, repentance, and holiness; and therefore was a direct profession of piety on the part of those by whom it was assumed.

II. The doctrine is illustrated by the establishment ard