able, as arguing with the rich man, who was lifting up his eyes in torment, in the following manner, in respect to his brethren on earth-"They have Moses and the prophets, let them hear them. And he said, Nay, father Abraham, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one went from the dead.". Our Savior says, "Blessed are they that hear the word of the Lord and keep it." The word of God, then, must be a perfect and infallible directory in the way to eternal life. It contains every doctrine we are to believe, every duty we are to perform, and every ordinance upon which we are to attend. Its very purpose is to build us up in holiness to a blessed immortality. Reason and conscience, or the light of nature, can teach us something of God and of duty, but cannot teach us the essential things of salvation. Natural religion, as far as it goes, is to be obeyed; but it is altogether defective in making known to us the most essential things concerning our salvation. For instance, the light of nature cannot teach us many of the attributes of God, or how he will be worshipped, or whether sin can be forgiven, or whether the soul be immortal, or whether there be a future world, or a Savior, or a day of judgment, or an everlasting heaven, or an eternal hell. But the Bible is explicit on all these points. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. "For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the prophecy of this book, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book."

Another essential doctrine of the gospel respects the being, attributes, and glory of God, together with the mode of his existence, purity of his laws, and wisdom of his government. All creation proclaims, in a language which none need misunderstand, his being, and many of his attributes. He is the one, living, and true God, in opposition to all idols, which can neither see, nor hear, nor move, nor help. His own word, however, only reveals to us fully his true character, attributes, and glory. He is light, and in him is no darkness at all; the creator, preserver, and benefactor of all worlds. He is also the legislator, disposer, and judge of the universe; possessed of all possible perfections; worthy to be loved, to be feared, to be adored, to be admired, and chosen as a portion by all rational creatures. He may justly and equitably claim froin us, on account of the infinite excellence of his nature, all possible expressions of obedience, the warmest affections of our hearts, the highest services of our lives, the sincerest praises of our tongues. Moreover, his Word states to us the peculiar mode of his existence, as ONE God, in three persons, Father, Son, and Holy Ghost; and we never think rightly of him, unless we take into view this his peculiar mode of existence, and contemplate him as the triune God. And as God himself is infinitely glorious, so his law is infinitely just, and his government is infinitely wise and holy.

Another fundamental principle of the Christian religion is the divinity anď atonement of Jesus Christ. Christ must be divine in order to be qualified

to expiate the guilt of sin. He did every thing necessary to be done, and suffered every thing necessary to be suffered, in order to a full and perfect atonement, to honor God, to magnify the law, to sustain the government and authority of God, and to open an honorable door of salvation for the penitent, believing sinner. His blood cleanses from all sin, and his righteousness is perfect. Revelation tells us who Christ was, and what he did and suffered to save lost and perishing man. It tells us that he was truly God, as well as really man: and that his two natures, divine and human, constituted one mysterious person, in order that he might be a fit mediator between God and man. "There is one God, and one mediator between God and men, the man Christ Jesus." "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." That he was truly God is proved from the following heads of argument:-The names proper and peculiar to God are given to him: the works proper and peculiar to God are said to be done by him: the attributes or perfections proper and peculiar to God only are ascribed to him: the worship peculiar and due to God only is given to him: and he is to judge the world. We conclude, therefore, if language has meaning, that he is truly and properly God, equally with the Father.

The personality and divinity of the Holy Ghost is also a fundamental principle of the Christian religion. That he is a person, and not an attribute of God, is plain from Scripture. Personal pronouns are applied to him: personal properties are ascribed to him: and personal actions described as being done by him. We have no better means of ascertaining, in any case, distinct personality. Those who deny the doctrine of the Trinity hold that the Holy Ghost, so often spoken of in Scripture, means only an attribute, and particularly the power of God. But, among others, two very plain declarations of the personality of the Holy Ghost, as well as of the Son, may be mentioned:-one, the apostolic benediction, "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all;" the other the form of Christian baptism, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." That the Holy Ghost is truly and properly God, as well as a distinct person in the Godhead, is most evident from the following arguments :-Attributes proper to God only are ascribed to him: names proper to God only are given to him: works proper to God only are said to be done by him: and worship due to God only is paid to him. I should not here have been so particular, had it not been a point of so much moment, in the Scripture scheme of salvation. A denial of the doctrine of the Trinity is a denial of what is most essential in the gospel. If there be no Holy Ghost, and no atonement by Jesus Christ, nothing of Christianity is left us, but mere morality. Renouncing these doctrines is resigning to the infidel all that is discriminating in the gospel.

The Covenant of Redemption is of high importance in the gospel of sal vation. Foreseeing the apostacy of man, in infinite mercy, the Supreme Being provided a remedy. The covenant of redemption was formed between the persons of the adorable Trinity. God the Father, in this covenant, promises to give the Son a seed to serve him; God the Son undertakes to redeem and save lost man; and God the Holy Ghost covenants to apply the redemp

tion provided: each person in the adorable Trinity has a part to perform in man's salvation. Hence we read, "God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." And Christ says, "All that the Father hath given me, shall come to me: and him that cometh to me, I will in nowise cast out." And the Holy Spirit is given to call, enlighten, and sanctify: his regenerating influence is thus spoken of, "Not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration and renewing of the Holy Ghost."

Another important doctrine of the oracles of God respects the original state of man. The first progenitors of the human race were created in holiness, and placed in an earthly paradise, in the garden of Eden. They were made holy in the image, and happy in the favor of their Maker. They were placed under the divine law, as a rule of life, and covenant of works. They were forbidden to eat of the tree of knowledge of good and evil, on pain of death. They were put in a state of probation. Alas! how is the gold become dim, and the most fine gold changed! Our first parents did partake of the interdicted fruit, and thus lost the image and favor of God. The terms of this covenant of works were-obey, and live; disobey, and die. Obey, and be happy; disobey and be miserable. They did disobey; and their apostacy brought mankind into a state of sin and misery. "By one man, sin entered into the world." "By the offence of ONE, (Adam and Eve being considered as ONE,) judgment came upon all men unto condemnation :"-" by the disobedience of one many were made sinners :"- as in Adam all die." The present fallen state of man is among the essential doctrines of revealed religion. All are involved in the ruins of the apostacy. All come into the world entirely depraved, in a moral and not a physical sense. "The carnal mind is enmity against God." "Behold, I was shapen in iniquity; and in sin did my mother conceive me." "The wicked are estranged from the womb." That which is born of the flesh, is flesh." "And were, by nature, children of wrath, even as others." "Who can bring a clean thing out of an unclean? not one."

ence.

66

66

A further essential principle of the gospel respects the nature and necessity of regeneration by the Holy Ghost. Regeneration, or the spiritual birth, lies at the foundation of all vital piety, and gospel holiness, and new obediIts nature consists in an entire change of heart, from sin to holiness, or from enmity against God to supreme love to him. Its nature does not consist in a mere reformation of morals-in doctrinal light--in baptismal washing--or excitement of the natural affections. No new faculty of soul is given in regeneration. The person, who is the happy subject of it, has the same rational powers and capacities of soul after, as before it; the same understanding, the same conscience, the same memory, the same judgment, the same will (considered as an essential power or faculty of the soul), the same animal affections. The change is a moral change. "A new heart," or disposition, is given. The change is instantaneous. No time is taken up in passing from death unto life. The "new heart" is given, not by man, but by the Holy Ghost. Truth, however plainly or scripturally presented, does not of itself regenerate the soul. Doctrinal light does not regenerate the soul. The sinner does not regenerate himself. "Which were born not of

blood, nor of the will of flesh, nor of the will of man, but of God." In view of this passage of Scripture, one would think it impossible that any should conceive the sinner to regenerate himself, or that doctrinal light, or the strivings and prayers of others, should regenerate the sinner.

Another of the first principles of the oracles of God respects the moral agency of man, his accountability to his Maker, and the immortality of the soul. The Holy Spirit does not, in any of his operations, either in regeneration or progressive sanctification, break in upon the laws of moral agency. Moral agency consists in acting according to our choice and disposition, by motives. Man is a moral agent when he acts freely in the view of motives. A moral agent cannot be responsible for not putting forth exertions which are beyond the powers and capacities with which the author of his nature endowed him. Man has the natural powers and capacities requisite to perform all the duties required of him in both the first and second tables of the law; all that is wanting is a disposition of heart to comply. God treats him as a moral agent, and demands no more of him, than he has given him capacities to perform, were he rightly disposed towards God. Man is bound, by the laws of his rational existence, to love, adore, worship, fear, and serve bis Maker; and nothing hinders him but wickedness of heart, or his " enmity against God." All who hear the gospel are bound by all possible obligations immediately to repent of all sin-to submit to God-to believe on his onlybegotten Son-to lead a holy life--to be perfectly conformed to the divine will, and to do the whole of their duty, and nothing prevents but stubborn and wilful obstinacy of heart. We are accountable, as well as moral agents. And are to exist for ever. The soul is immortal. But he that made us, could alone tell us, whether we are to exist for ever or not.

That God's purposes reach to all events, in the natural and moral world, is another essential doctrine of the gospel. And all that ever will be saved are chosen from eternity to salvation, through sanctification of the Spirit, and belief of the truth--are chosen that they may be holy. All that is included in the doctrine of divine eternal purposes, so much misapprehended, is, that God, infinitely wise and good, laid out his plan of government, over both the natural and moral world, and determined to do all things exactly right in all worlds, and works all things after the counsel of his own will. And the doctrine of election, which results from God's eternal purposes, so often misrepresented, is all included in these words of the apostle Paul to the Thessalonian converts," But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth." In the divine decrees and election, the means and the end always go together. But the venom of the natural heart is often strikingly displayed against these doctrines. And one peculiar mark of a sound conversion is a willingness that God should reign--that he should do as he pleases in all kis universe.

The pardon of sin, and justification of the repenting, believing sinner, and adoption into the family of God, are among the important and essential principles of Christianity. These three doctrines I mention together, because intimately connected: for where there is the one, there also will be the other. Gospel pardon is only through the atoning blood of the Son of God,

and consists in an acquittal from condemnation. Gospel justification is the act of God, and is passed only through the righteousness of Christ received by faith. It is something more than pardon. It comprises the pardon of sin, reception into the favor of God, and a title to eternal life. Adoption is God's receiving us into his family, and numbering us with his children.

Further, it may be added, supreme love to God, a reverential fear of him, deep repentance for all our sins, faith in the Lord Jesus Christ, and new obedience, are essential principles of the gospel scheme of salvation. Religion is a practical system; and everywhere requires holiness of heart and life. "Be ye holy, for I am holy," saith the Lord. The tree must be made good, and then the fruit will be good. Without holiness no man shall see the Lord. Why call ye me, says Christ, Lord, Lord, and do not the things which I say?

Finally-Among the fundamental principles of the oracles of God may be enumerated the resurrection of the dead, the final judgment, a heaven of glory for the righteous, and a hell of misery for the wicked, the institution of the Christian Sabbath, and a preached gospel, the duties of public and private devotion, the ordinances of baptism and the Lord's Supper, and the means of grace generally.

The fundamental truths of revelation thus briefly sketched are all calculated to honor a God of infinite goodness, and to abase the pride of man; they consider and treat man as being what he is, a free moral agent. All departures from these doctrines are departures from the truth as it is in Jesus. I have made it the great object of my ministry to preach them, and to press them as a personal, practical concern on the conscience and on the heart. I now affectionately put you in remembrance of them, and fervently pray, "that you may be able after my decease, to have these things always in Temembrance."

While these great truths of revelation have been habitually inculcated, and pressed upon your consideration, the influences of the Holy Ghost have been shed down upon you, as a church and society, in copious effusions. In this respect perhaps no church and people have had greater occasion for devout gratitude to God. We have been favored by him, as the great fountain of grace and mercy, with eight precious revivals of religion. In these revivals about five hundred have been made the trophies of sovereign and victorious grace; and in proper time, after enjoying a fit season to test the soundness of their hopes, have been admitted to the communion of the church. Besides these, about two hundred others, in the ordinary times of the gospel, have been received to the communion. Verily, our God is faithful to his promises. He has signally honored his truth in the midst of us. And in review, it becomes us to repeat with deep humility and fervent gratitude, "Not unto us, not unto us, but unto thy name give glory, for thy mercy and for thy truth's sake." And now what more can I say to this people? "The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace." Amen, and AMEN.