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which the scriptures predict, to give due force and direction to the best external means of reformation and happiness.

As the Holy Spirit, in his sanctifying operations, is the great summary blessing purchased and promised by the Founder of our religion; and as the general diffu sion of this blessing is frequently represented in scripture, as the main source and ingredient of the glory and felicity of the latter days, and of course the leading object of Christian intercession; so the progress of things in the world, at this day, must impress serious observers with the special importance and duty of earnestly praying for this favour, in such a pressing crisis of human affairs.

The professed friends of Christianity are now loudly called, by the voice of providence, to distinguish themselves in this way from the numerous tribe of speculative and practical infidels. While this careless or scoffing description of men deride either the whole doctrine of a future more glorious state of the Christian church, or at least of a special divine agency in producing it; while they fondly ascribe the expected regeneration of the world to a train of common, natural causes, and ridicule the pretended propriety and utility of prayer, as a preparatory mean of effecting it; let us, both by avowed sentiment and practice, steadily hold forth the opposite truths. Let us openly testify to the world, that in our view it is both philosophical and scriptural for dependent and degenerate creatures solemnly and unitedly to own their dependence and degeneracy, and the all-sufficient power and grace of their Creator, by imploring this needed and promised influence, both for themselves and their

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fellow-men. Let us endeavour to convince all around us, that there is no more superstition or enthusiasm in resorting to prayer, as a medium of spiritual blessings, than in using proper means in other cases to obtain valuable ends.

To impress this conviction more strongly as well, as to give life and success to our prayers, let us follow them with a suitable practice. Let none of us take refuge in this concert of prayer, as a cloak, or compensation, for allowed hypocrisy or disobedience, or a substitute for personal reformation and holiness. Let us prove, that we are sincere in lamenting the infidelity and vices of the day, and in praying for a general reformation, by bewailing and correcting, in the first place, our own remaining infidelity and transgressions; and by studiously exhibiting, in our daily temper and conduct, that Christian piety and morality, which our prayers seem to befriend and promote. Let us esteem this, as among the greatest advantages of this visible agreement in prayer, that it not only gives new animation and force to the petitions of those, who engage in it, and renders their united supplications peculiarly pleasing and prevalent with the Most High; that it not only greatly improves the Christian union and candour of those various denominations, whom it embraces; but also binds them all to exemplary prudence and godliness in their daily deportment, and urges them to the most discreet, yet vigorous measures, to advance the kingdom of Christ in the rising and risen generations around them; particularly in the respective families, churches, and neighbourhoods, with which they are severally connected. It is the speaker's ardent wish and prayer, that these happy fruits may conspicuously mark that seasonable and laud

able concert of devotion, which has once more brought us together; and that the result of all may be, a remarkable fulfilment of ancient prophecies in the extension of primitive Christianity in all its transcendent virtues and blessings. In the enlivening hope of so happy an issue, “Ye, that make mention of the Lord, keep not silence; and give him no rest, till he establish and make Jerusalem a praise in the earth.”

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Sermon XX.

The Spirit, Employment, and Design of the Christian Ministry.*

EPHESIANS iii. 8, 9, 10.

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent, that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God,

PERHAPS no passage of scripture gives a more

amiable and exalted view of the spirit, employment, and design of the Christian ministry, than the words just recited. The humble and grateful spirit of a good minister is forcibly expressed in this remarkable clause: "To me, who am less than the least of all saints, is this grace given.' His employment is summed up in preaching "the unsearchable riches of Christ." The design of his office is to hold up, not only to men on earth, but "to principalities and powers in heavenly places" the manifold display of Deity in the work of redemption.

* Delivered at the Ordination of the Rev. W. E. Channing, in Boston, June 1st, 1803.

We will attend, in the FIRST place, to the lowly and thankful spirit, which becomes the gospel minister. This temper is peculiarly required and promoted by the Christian revelation, by the leading complexion of its facts and doctrines, of its precepts and blessings. It ever accompanies and distinguishes evangelical piety and virtue from their first rise in the human heart to their final perfection and reward. As Christianity is the relig ion of sinners, so a cordial reception of it must presup pose and powerfully cherish a humbling sense of personal guilt and depravity, and a disposition to ascribe the needed blessings of pardon, holiness, and eternal life, to the infinite mercy of God, operating through the perfect atonement of his Son. Accordingly, the habit. ual views and exercises of every real Christian harmonize with the prayer of the publican, "God be merciful to me a sinner;" with the acknowledgment of our apostle, "by the grace of God I am, what I am ;" and with the song of the heavenly hosts: "Salvation to our God, who sitteth on the throne, and to the Lamb."

As the spirit, expressed in the text, characterizes ev, ery penitent believer, so it eminently suits the profession of a Christian minister. His official studies and religious addresses constantly place before him the awful presence and majesty, the infinite holiness and grace of God, the wonderful condescension and sacrifice of Christ, the dependent and wretched condition of apos tate man, the duty and importance of humble repent, ance and thankful praise on the part of redeemed sinners, and his own peculiar obligations to divine mercy for making him not only a partaker, but a public herald of the gospel salvation. Can we wonder, that these combined ideas roused in the bosom of Paul the most humble and grateful emotions? Ought they not to pro

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