born. Besides, the terms above mentioned must be understood consistently with other expressions and descriptions in scripture relating to the same subject. And πῦρ αἰώνιον, κόλασις, κρίσις, κρίμα, (αἰώνιος Οι αἰώνιον,) ἐκδίκησις, τιμωρία, with several others, point out another sort of state, and excite very different ideas from that of annihilation.

This however seems clear, from what has been discoursed, that neither in the middle state nor that which succeeds it, neither before the day of judgment nor after it, will there be any thing analogous to a state of trial, where they may stand another chance for that improvement and happiness which they neglected here. What prospect then is there of any recovery or restoration of these wicked to the favour of God? Mere power must not be interested in the question. Their righteous Judge must ever regard them as what they are. And the same incurably wicked temper, for which they are commanded to depart from his presence at the great day of retribution, will exclude them out of his kingdom for ever and ever. The consequences of this exclusion will be exactly in proportion to the demerit of each offender's sins, and the malignity of his temper; so that the Judge of all the earth will do right.

There is one reflection arising hence, of the greatest moment to us all; but which every man may make for himself, with much greater advantage than any other can make for him. Our fortunes are now depending; we are laying the foundation, by our virtuous or wicked temper and habits, of our happiness and misery to all eternity. If we die in our f Gen. xviii. 25.

sins, they will rise up against us at the day of judg. ment; if we die in the Lord, though we rest from our labours, our works will follow us 8. Let no pretences of absurd and weak men remove us from this persuasion: for whatever contradicts or defeats the influence of these great practical truths, is a delusion and a lie; and he that hath ears to hear, let him hear h

® Rev. xiv. 13.

Matt. xiii. 43.

SERMON XVI.

TITUS ii. 15.

These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

THE apostle had taken notice in the former chapter of some unruly and vain talkers and deceivers, who subverted whole houses, and taught things which they ought not, for the sake of filthy lucre. In opposition to whom, he directs Titus, in the beginning of this, to speak the things which become sound doctrine. And they are of this kind, or to this purpose, that men take care to discharge the several offices of their respective stations in life, the great social and relative duties, out of a just sense of the true nature and design of the Christian religion, and in consequence of that blessed hope of the glorious appearing of Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things, says he, speak, and exhort, and rebuke with all authority. Let no man despise thee.

It seems plain, then, that teaching sound doctrine, the great duties of the Christian life, upon the principles of the Christian religion, is, in the judgment of this apostle, the most effectual way for a minister of the gospel to preserve himself from contempt. We must, I believe, be sensible, that there have been heavy complaints, within these few years, of the grow

ing contempt of the clergy. The fact supposed, for the truth whereof I neither make myself answerable, nor, on the other hand, am at all disposed to deny, the inquiry which most highly imports us is, whether we ourselves have contributed to it. If any thing of this kind shall appear, the only way to recover our credit is to relinquish those principles or practices which have impaired it, and return again to that integrity of faith and manners which supported it once, and which alone can regain it now. And if the fact should not be so bad as sometimes seems to be supposed, reflections of this nature may not, however, be altogether useless; as they may be a means to prevent us from making ourselves contemptible, and tend to preserve that degree of credit and authority which, as yet, we have with our people.

It must here be taken for granted, that our profession itself is not contemptible; and that consequently no man, except the professed unbeliever, can despise us merely upon that account. Every one who believes the gospel, and understands what he believes, must understand also " of what dignity, and "of how great importance, this office is whereunto "we are called a." And though some distinction must be made between what is said in the New Testament, of the holy apostles themselves, and the other extraordinary teachers of the Christian religion, who first planted it, and the ordinary teachers of it, who succeeded them, and entered into their labours; yet is it evident from thence, as well as from the nature of things, from the uses it serves, and the ends it is intended to promote, that the a Ordination Office.

office of the ministry is still honourable, and they who take it upon them (so far from deserving to be despised upon that account) ought to be esteemed very highly in love for their work's sake. It is not good, that the soul should be without knowledge; and men are not born with the principles of Christian knowledge now, any more than in former ages. Faith, says the apostle, cometh by hearing, and hearing by the word of God. The knowledge of Christianity, which is a religion of institution, is derived from instruction, and that instruction from the scriptures, which contain the words of eternal life. These indeed are in the hands of the people, and in a language too, which in some measure they understand. But it is matter of fact and experience, that the generality of mankind have neither leisure nor abilities to make the proper use of them, without some assistance from others. And to say that they must teach one another, every man his neighbour, is to set a matter of great consequence upon a very precarious bottom, and leave it perfectly uncertain, whether they shall have any instruction or not. Ignorant and conceited men would take upon them to be teachers, when they had need that one taught them which be the first principles of the oracles of God. Thus, where they corrected one error, they would introduce many; and the blind being led by the blind, by men as ignorant as themselves, only more rash, more headstrong, and more presumptuous, would not both fall into the ditch e? Besides, this idea can never comport with that of the church which Christ purchased with his blood.

b

I Thess. v. 13. e Luke vi. 39.

c Rom. x. 17.

d Heb. v. 12.