Part 1

Produced by John Hagerson and Mrs. Faith Ball

TRANSCRIBER'S NOTES.

This book contains twenty-four sermons delivered to what was likely a Congregational church in Hartford, Connecticut, around 1795. Your Transcriber, a Baptist layman, obtained access to the book 220 years later and half a continent away, in the suburbs of Chicago, Illinois.

The dedication provides some information on the occasion for publishing the book. However, the details of its production were not presented. The source material may have been the minister's notes or one or more of the congregants could have transcribed the messages as they were delivered. At the print shop, it appears that the task of setting and printing was completed over a number of days by a number of different craftsmen, of varying skill and interest in the project. On some pages, almost every line ends with a hyphen as one tried to put as many words as possible on a page. On other pages, very few words end with a hyphen and there is a bit more white space between words. The orthography ("labor" vs. "labour") and capitalization ("Christian" vs. "christian") varies from page to page and may vary within a given sentence.

The book includes spellings that the electronic spell checker flags for correction. The Transcriber consulted the Oxford English Dictionary and retained some spellings that were termed obsolete because they may reflect the time when the book was published. Changes to the original are documented in the Transcriber's Notes at the foot of the document.

The Transcriber followed Project Gutenberg style guidance by removing drop capitals and small cap text from the beginning of paragraphs. The book includes many dashes. They have been standardized to either one or two em-dash characters. In the original text, some of the dashes are quite long.

Rev. Perkins refers repeatedly to the "Christian Religion." The Transcriber prefers to refer to Christianity as a relationship with Jesus Christ, rather than a religion. Over time, religion may degenerate into ritual and tradition, and lose its relevance and vitality.

Rev. Perkins speaks enthusiastically about the New Testament ordinances, Baptism, and the Lord's Supper. While he does not provide specific details, he evidently considered these practices to require justification and defence, which he provides, at some length. He interchanges the terms "sacrament" and "ordinance" as if they were similar or equivalent. The word "sacrament" may give the impression that participating in the act is a means of gaining merit or favor. The word "ordinance" indicates that the act was instituted or ordained by Christ who set a pattern or model for His worshippers to follow.

When Rev. Perkins discusses baptism, he states that if a minister performs the act, water is employed in some manner, and the proper words are spoken, one is baptized. He discusses only in passing, the death, burial, and resurrection symbolism that is reflected only in full immersion baptism. See Romans 6:4 and Colossians 2:12.

The Bible tells us:

- Everyone is a sinner. Romans 3:10-12, 23. - The penalty for sin is death (eternal separation from God). Romans 6:23a. - Our good deeds (works) do not save us. Isaiah 64:6. - Salvation is available as a free gift. Ephesians 2:8-9; Romans 6:23b. - Salvation is available to everyone who chooses to receive it. John 3:16. - Good works are the proper response of a grateful heart. Ephesians 2:10. - "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts 16:31. - The Gospel in four verses: 1 Corinthians 15:1-4.

TWENTY-FOUR DISCOURSES ON SOME OF THE

Important and Interesting TRUTHS, DUTIES, and INSTITUTIONS of the GOSPEL,

AND THE GENERAL EXCELLENCY OF THE Christian Religion;

Calculated for the People of God of EVERY COMMUNION, PARTICULARLY FOR THE BENEFIT OF PIOUS FAMILIES, AND THE INSTRUCTION OF ALL, IN THE THINGS WHICH CONCERN THEIR SALVATION.

By NATHAN PERKINS, A. M. Pastor of a Church of CHRIST in Hartford. ------------------

HARTFORD: PRINTED BY HUDSON & GOODWIN. ================== MDCCXCV.

_DEDICATION._

To the people of my Pastoral Charge--The following discourses are most affectionately dedicated. I account it a happiness to contribute to your establishment in the truth--to unfold to you the great principles, duties, and Institutions of the Christian Religion--to defend them against such as may rise up and deny them--and to lead you and your children in the right way of the Lord.

I can bear you witness, that when these discourses were delivered, you afforded an uncommon attention. You have been very solicitous to have them made public, for your own instruction and benefit; and for the use and benefit of your children, when you shall be gathered to the great Congregation of the dead. They contain not the DISPUTED PECULIARITIES of a party, but the grand principles and truths of our common Christianity, held sacred by our CHURCHES in this Land, and by THE WHOLE PROTESTANT CHRISTIAN WORLD, as appears clearly from all THEIR PUBLIC CREEDS AND CONFESSIONS OF TRUTH.

They are published, as you will easily recollect, nearly word for word, as they were delivered. _Particular reasons_ have induced me to do this. In one discourse only is there a deviation from the original form; _that_ on the Apostle's caution _Be not carried about with divers and strange doctrines,_ or the danger of instability, and pernicious tendency of error. What was merely local is omitted, but the sentiments in substance are carefully retained.

Many learned and judicious Characters, both of the Clergy and Laity, have urged to the publication of THESE DISCOURSES, as being _peculiarly_ adapted to the day in which we live, and the state of Religion in our nation: as _calculated_ for, and greatly _needed_ in Christian Families; there being no such series of discourses to be found in any Volume already published. The design of them is to convince such as need conviction--to reclaim such as may be wandering into error--to confirm the wavering--to console the Christian,--and to exhibit to all; some of the important, essential practical principles of pure and undefiled Religion.----It is only necessary to add--My prayer to God is, that they may, by his divine blessing, be the means of preventing the spread of error and irreligion, and of reviving the decaying interest of piety and holiness, which can only be revived and supported by a more strict and conscientious regard to ALL DIVINE INSTITUTIONS.

N. P.

THE CONTENTS. =============

DISCOURSE I.

That man has no principle within himself, by whatever name it may be called, which is adequate to all the purposes of his salvation, or a sufficient guide in matters of faith and practice.

Ephes. ii. 12. _That at that time ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the world._

DISCOURSE II.

The subject continued.

DISCOURSE III.

The ways in which the holy scriptures are perverted by unlearned and unstable men.

2. Peter, iii. 16, 17. _As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness._

DISCOURSE IV.

Stated prayer a duty binding on all men.

Acts, ii. 21. _And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved._

DISCOURSE V.

The duty of public worship, and its beneficial tendency.

Mat. iv. 10. _Then saith Jesus, get thee hence Satan, for it is written thou shalt worship the Lord thy God, and him only shalt thou serve._

DISCOURSE VI.

The subject continued.

DISCOURSE VII.

The subject concluded.

DISCOURSE VIII.

The Ordinance of the Lord's Supper, not a human invention, but a divine institution.

Mat. xxvi. 26, to the 31. _And as they were eating, Jesus took bread, and blessed it, and break it, and gave it to the disciples, and said take, eat, this is my body.--And he took the cup and gave thanks, and gave it to them, saying, drink ye all of it. For this is my blood of the New Testament which is shed for many for the remission of sin. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my Father's kingdom. And when they had sung an hymn, they went out into the Mount of Olives._

DISCOURSE IX.

Baptism by water not a piece of superstition, but appointed by Jesus Christ.

Mat. xxviii. And this part of the 19 verse.--_Baptising them in the name of the Father, and of the Son, and of the holy Ghost._

DISCOURSE X.

The subject continued and finished.

DISCOURSE XI.

It is the will of the author of Christianity that, in the New Testament dispensation, there should be particular Gospel Churches.

1. Thessalonians, i. 1. _Paul and Silvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ; grace be unto you and peace from God our Father, and the Lord Jesus Christ._

DISCOURSE XII.

The right way to understand the inspired writings.

Luke, xxiv. 45. _Then opened he their understanding, that they might understand the scriptures._

DISCOURSE XIII.

The Gospel to be supported by those who enjoy it.

Gal. vi. 6. _Let him that is taught in the word, communicate unto him that teachest in all good things._

DISCOURSE XIV.

The Apostles, infallible guides in Religion, being commissioned, and immediately qualified, and inspired by the Redeemer.

2. Thessalonians, ii. 15. _Therefore, brethren, stand fast, and hold the tradition which ye have been taught, whether by word, or our Epistle._

DISCOURSE XV.

The first day of the week proved to be holy time, and set apart by Christ, to be a weekly Sabbath to the end of the world.

Acts, xx. 7. _And upon the first day of the week when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight._

DISCOURSE XVI.

The subject continued and concluded.

DISCOURSE XVII.

The parable of the Tares.

Mat. xiii. 24-31. _Another Parable put he forth unto them, saying, the kingdom of heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed Tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the Tares also. So the servants of the householder, came, and said unto him, Sir, didst thou not sow good seed in thy field, from whence then hath it Tares? And he said unto them, an enemy hath done this. The servants said unto him, wilt thou then that we go and gather them up? But he said, nay; lest whilst ye gather up the Tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of the harvest, I will say to the reapers; gather ye together first the Tares, and bind them in bundles to burn them, but gather the wheat into my barn._

DISCOURSE XVIII.

No immediate inspiration or miraculous teachings of the divine spirit, since the canon of scripture was closed or since the apostolic age.

1. Cor. xiii. 8. _Charity never faileth; but whether there be prophecies they shall fail, whether there be tongues, they shall cease; whether there be knowledge it shall vanish away._

DISCOURSE XIX.

Sinless perfection unattainable in this life.

1. John, i. 8. _If we say that we have no sin, we deceive ourselves and the truth is not in us._

DISCOURSE XX.

The Apostle's caution to all Christians--_be not carried about with divers and strange doctrines,_ or the danger of instability, and pernicious tendency of error.

Hebrews, xiii. 9. _Be not carried about with divers and strange doctrines._

DISCOURSE XXI.

The general excellency of the Christian Religion.

1. Cor. xii. 31. _But covet earnestly the best gifts: yet shew I unto you, a more excellent way._

DISCOURSE XXII.

The subject continued.

DISCOURSE XXIII.

The subject continued.

DISCOURSE XXIV.

The subject concluded.

DISCOURSE I.

That man has no principle within himself, by whatever name it may be called, which is adequate to all the purposes of his Salvation, or a sufficient guide in matters of faith and practice.

EPHESIANS ii. 12.

_That at that time ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world._

These words describe the state of the Ephesian Christians, who, before the glorious Gospel was preached among, and, through efficacious grace, embraced by them, were Gentiles. Like other pagan nations, they were professed Idolaters. They were worshippers, we are told, of the great Goddess Diana. _But when they knew that he was a Jew, all with one voice, about the space of two hours cried out, Great is Diana of the Ephesians.--And when the town-clerk had appeased the people, he said, ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great Goddess Diana, and of the image which fell down from Jupiter?_ But they were not further removed from the true knowledge of the only right object of all religious homage and praise, or more depraved in heart, than the heathen world, at large. _They were,_ says the Apostle, _dead in trespasses and sins._ This was their state before renewing grace had quickened them, and made them alive to God and virtue, to holiness and happiness. What is here affirmed of them, no one will dispute, is equally applicable to, and equally true of all mankind, in all ages and nations, before enlightened by a divine revelation and sanctified by the power of divine grace. For all the human race, throughout the world, are alike in this respect, as destitute by nature of the principles of holiness. There is no difference between Jew and Gentile--one and another. They are all, before interested in a Redeemer and sprinkled with his precious blood, without hope and without God in the world. They are _aliens from the Commonwealth of Israel and strangers from the Covenants of promise._ As long as they are without Christ, they have no part nor lot in salvation. For without him, the great evangelical maxim is, there is no salvation. His name is the only one given under heaven among men, whereby we can attain to felicity, be pardoned as to our sins, or justified as to our persons. No man can come to the father without him. _Whosoever denieth the son, the same hath not the father: but he that acknowlegeth the son, hath the Father also._--

What is intended, in the subsequent discourse, is to prove that the world of mankind, merely by their own reason and wisdom, cannot attain to a saving knowledge of God: or that man has no principle within himself, antecedent to divine grace operating on the heart, which is adequate to all the purposes of his salvation, by whatever name it may be called.--

That we may do justice, as far as we are able, to this great and important subject, we will attempt to show--

I. How far, the light of reason, without a celestial guide, can go, in things of a religious and moral nature.----And--

II. Point out its insufficiency, in those respects, which are not only very important, but altogether necessary.----

1. The first thing proposed, is to attempt to show how far the light of reason, without a divine Revelation, can go, in things of a religious and moral nature. If the state and character of mankind, in regard to Religion, shall, in what may be now offered, be placed in a new, or at least different light from what they are usually, when the great and utter depravation of the human heart is intended to be described, it is hoped it will not be less useful. Certainly an attempt to investigate such a subject as is now before us is worthy of particular attention. The proper study of mankind is man. Among all the enquiries, in which the wise and reflecting have engaged, that of discovering how far reason, of itself, without any supernatural assistances, can carry us, in regard to the concerns of our true and spiritual happiness, must be deemed one of the most highly interesting.--

While mankind are without Christ, they are _aliens from the Commonwealth of Israel and strangers to the Covenants of promise_; they are strangers to all saving blessings, and have no interest in them. They have no good grounds upon which to expect the favour of the supreme being, the pardon of Sin in this, or happiness in another world. If without hope, they are in a lost and perishing situation. They have nothing within them, let it be called by whatever name it may, which can ensure this eternal peace and salvation. To assert or pretend that they have any principle of real holiness, however small a spark it may be considered, is to assert that they have some hope from what is with themselves,--Some ground to hope for life eternal: then, this being the case, they are not aliens from the Commonwealth of Israel or strangers from the Covenants of promise. For, if while without Christ, they are all, without exception, aliens from the Commonwealth of Israel and strangers from the Covenants of promise, they must be _without hope,_ or in a lost and desperate state. To _be aliens from the commonwealth of Israel and strangers from the Covenants of promise_ is, according to the very meaning of the expressions, and the opinion of expositors, to have no lot or part, more or less, in any assignable degree, in the peculiar blessings and spiritual privileges of God's own people and servants. Before renewed by saving grace, all men, without one exception, are _without Christ._ They are without hope. And to be without hope in and from ourselves, is to be in a lost and desperate state in and of ourselves. It is added, they are also, _without God in the world._ And to _be without God in the world,_ is to be without an interest in his special favour--without a saving knowledge of him--and of course, without any title to his kingdom when they shall be removed from time into Eternity. To be _without Christ_ in _the world,_ is to have no interest in the saving blessings of his Gospel and purchase. The severest critic cannot charge me with having extended, beyond just bounds, the meaning of the text.

This, then, is the real state of all mankind, wherever they may dwell, or to whatever nation they may belong, or whatever notions to the contrary, they may imbibe, while unsanctified by efficacious grace, _aliens from the Commonwealth of Israel, strangers from the covenants of promise, having no hope, and without God in the world._--A more wretched and forlorn condition can hardly be imagined. They are dead in trespasses and sins. They are destitute of the principles of true holiness, or the power of spiritual life.--Like the inanimate lifeless body--held in the sleep of death, they are without any motions of spiritual life towards God or heavenly glories.--If they had any measure or degree of a really holy temper, or spiritual life, it would, we may fairly presume, never be lost, or extinguished, but be preserved until the day of Christ, when all will be rewarded according to their character and works.

Perhaps, no one doctrine is so much, and so often insisted upon, in sacred Writ, as the perishing condition of sinners. And, there is no one, most certainly, that has been so much denied, or that is so humiliating. It directly militates against our natural pride, and those high notions of our dignity, of which we are so apt to boast.--A patient and candid hearing is therefore requested.----There can be but two notions of our state before renewed by saving grace: _one_ is that we have no really holy principle of spiritual life, in any degree, however small; and the _other_ that we have. All the various ideas and ways of representing our condition before regeneration, which have been adopted by different writers or sects, are resolvable into one, or the other of these. And, that the scripture is most clear and abundant, in the proof, that we are altogether destitute, as we are by nature, of the true principles of holiness or of spiritual life, no one who impartially weighs what it offers, can, it is conceived, call in question. No words are more full than these, _aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope and without God in the world._