grace; they cannot precisely think and act together on earth, but they shall sing and triumph together, in heaven. While we grant this, however, we do not, for a moment, surrender the position that there are doctrines essential to the salvation of the sinner, and the purity of the Church; doctrines, consequently, which no church can give up without incurring the displeasure of God, and giving up her claim to Christianity.

It cannot be expected that I should here enter both upon the enumeration and defense of those doctrines which I deem essential to the system of salvation revealed in the Gospel. I deem it my duty, however, upon this solemn occasion, to state some of those grand, leading doctrines of the Gospel, which we consider at once essential to our future glory in heaven, and to the purity of the Church on earth; doctrines which we believe, not because our fathers have told us of them; not because the martyrs have sealed them with their blood; but because we find them stated in the Word of God, and essential to the objects which the Gospel has in view; doctrines, for the inculcation of which, this house was built, and is this day solemnly set apart.

With the assumption of the being and perfections of God, together with the truth and divinity of the Scriptures, we beljeev the testimony of the Holy Ghost relative to the entire depravity of the human heart, and its departure in temper and spirit from the laws of holiness; that man is a sinner before God exceedingly; helpless and polluted; utterly and absolutely unable to justify himself, in whole or in part, by works of righteousness which he can do. This we believe, both because we find it clearly and unequivocally stated as a doctrine of the Gospel, and because our own experience, and that of the saints in every age, have proved it to be true.

Another doctrine of the Gospel, which we believe essential to the salvation of the sinner and the purity of the Church, is the necessity of divine influence-the active agency of the Spirit of God in regenerating the soul, thus dead in trespasses and sins-implanting in it holy principles-enabling it to put forth the acts of a living, purifying faith in the Lord Jesus Christ, and opening the springs of evangelical sorrow for sin. This we regard as a fundamental doctrine of the Gospel, the rejection or corruption of which by any church is an evidence that the eyes of the Lord are not upon her for good. We follow no "cunningly devised fables" when we receive and adopt this as an essential article of our faith. We receive it on the testimony of Jesus, who has unequivocally declared, that without its practical influence on the heart, no man shall enter into life.

On the doctrine of faith in the Son of God, we have already touched. Its necessity is stated among the first principles of the Gospel. I again bring it into view for the purpose of

directing your attention for a moment to another, which we receive as an essential doctrine of the Gospel, and which exhibits the object of the Christian's faith. The Lord Jesus Christ, both in his human nature and divine, is the object to which I allude. At a time like the present in the Christian Church, when many are departing from the "faith once delivered to the saints;" when the hedges from around many parts of the Lord's vineyard are taken down, and the vine which his own right hand has planted, is exposed to the ravages of the beasts of the desert; when the enemies of our Father's inheritance are rushing in like a flood, and the impious hand of licentious criticism is attempting to strip the Redeemer of his glory, I deem it my duty on this solemn occasion, both for myself and for the congregation which has reared this house for the worship of the living God, to bear public testimony in favour of the divinity of Jesus. We receive this as an essential article of our faith, necessary to our salvation and the purity of our Church, not merely because it has been handed down to us, sealed with the blood of the saints; not merely because the nations of the redeemed have cherished it as the foundation of their hope, rejoiced in it on earth, and triumphed in it on the mount of glory, but because we find it stated in no equivocal terms in the word of God. When we hear the Holy Ghost declare of him, that "He is the Mighty God, the Everlasting Father, and the Prince of Peace;"-that "he is the brightness of his Father's glory, and the express image of his person that he thought it no robbery to be equal with Godthat all men are bound to honour the Son even as they honour the Father"-that the high command of God birds the angels of heaven to worship the Saviour-When we find every attribute of Deity ascribed to him; eternity, omnipotence, omniscience, and omnipresence, we have no difficulty on such testimony in receiving as true, the doctrine of the divinity of Christ. It is this that gives us security, when we surrender our souls into his hands, that "he is able to keep what we have committed to him against that day"-this is the crown which shall flourish on his head, when his enemies shall sink beneath the rod of his wrath. When these shall tremble before the terror of his frowns, we hope to sing the God-head of the Son when we shall meet him in the clouds of heaven.

We receive, as an essential article of our faith, the sublime and incomprehensible doctrine of the adorable Trinity. It shall never excite in us a blush, that we receive, without being able to develope this great mystery. We are contented to believe that there may be modes of existence which we cannot comprehend. For us, it is sufficient that God has revealed this doctrine that the essential attribute of deity are ascribed alike to

the Father, the Son, and to the Holy Ghost, and that "these three are One."

These are the grand fundamental doctrines of the Gospel, into which all others may be resolved, which we believe to be essential to Christianity. In whatever church these are believed, and their practical influence felt, there is evidence that "the eyes of the Lord are upon her for good." I say, "their practical influence felt," for I wish it to be deeply impressed upon every heart, that the mere belief of the doctrines of the Gospel is far from being sufficient for the purposes of salvation. A church or an individual, may be strictly orthodox in principle, and yet be far from the righteousness of God. But when these doctrines are brought home to the heart by the agency of the Spirit, then it is, that they are made mighty through God to the pulling down of strong holds; then it is, that the work of God is revived, his temple filled with glory, sinners brought to the knowledge of the truth, saints built up in their holy faith, and the fetters broken from around the captive. "May the eyes of the Lord be thus upon this house, day and night, that we may see his glory, as our Fathers have seen it in the sanctuary."

The Church then, must be sound in her doctrines. She must also be pure in her discipline. This is not the place, nor does it comport with the object I have in view, to enter upon the vindication of any particular form of church government. I am very far from supposing, that all who differ in their forms of government from the church to which I belong, are therefore to be stricken from the rolls of the redeemed. Nor do I for a moment suppose, that other forms of government in the affairs of the house of God, may not admit of as much purity of discipline as those we have believed it our duty to adopt. Were I to admit all that the most extensive liberality could require, viz., that God has left it discretionary with his Church, to be regulated by circumstances in the adoption of her forms of government, it would not affect the proposition now before us, which is, that under whatever forms of government the affairs of a church may be placed, she is bound to preserve her ordinances pure, her doctrines correct, and her members, as far as possible, unspotted by the world. The truth of this proposition will not, I presume, be questioned-the very nature of the case, and the positive instructions of the word of God, prove it to be true. Necessary to the existence and good order of any society, are certain laws and regulations, which are binding upon the members. The interests and purity of such a society, will always be in proportion to the strictness, with which its laws are executed. If the government be feeble and inefficient, the pernicious effects will soon be felt through every

2-VOL. V.

department of the community. These general principles extend their influence into the Church of God, and become proportionately stronger, as the necessity of purity, of order and virtue, is there greater than in societies of a different nature. The Church is a society formed for the purposes of holiness; her object is, to train up members for the Church Triumphant. Her head is holy; her laws are holy; and she is altogether conversant with holy things. In order, therefore, that her grand designs may be answered, and her objects attained, it is indispensable necessary that her discipline be strictly guarded. When this becomes lax, corruptions, both in principle and practice, will insinuate themselves into the Church, and strip her of her glory. The necessity of a discipline, vigilant and active, extending both to the principles and conduct of church members, is clearly stated in the word of God, and enforced by the example of the Apostles. With what tenderness, but yet with what firmness, does our Lord direct his Church to deal with an obstinate, and offending brother. His fault is to be stated to him in private, by an individual fellow-member. If he refuse to hear the friendly admonition, one or two other members are to be taken, that they may bear witness, relative to his deportment. If he still refuse to hear, he is to be brought before the Church in a more public manner. If he yet prove impenitent, he is to be cut off. With what severity does the apostle reprove the Corinthian Church for the laxness of her disciples! A most flagrant offence against the laws of morality and religion, had been committed by one of the members of that church. She still retained him within her pales, and received him to her communion. For this, the Apostle with a zeal that became a minister of Jesus, reproved her in the most pointed manner. "Ye are puffed up," says he, "and have not rather mourned, that he who hath done this deed, might be taken away from among you." He then commands them in the name of the Lord Jesus Christ, and by his own authority as an Apostle, to execute the laws and the discipline of the church, and expel from her communion so disorderly a member. "Purge out, therefore, the old leaven;" purify your church, by exercising a proper and vigilant discipline. "Reprove, rebuke, exhort, and finally cast off the scandalous and incorrigible, "that ye may be a new lump, as ye are unleavened." "For even Christ our Passover, is sacrificed for us." In what solemn and affecting strains is couched the message which Jesus sent to the minister of the Church in Pergamus. In that Church he found many things to commend: he praises her for her zeal and boldness in his cause; but he passes a severe censure on her for the laxness of her discipline, in point of doctrine: he tells her that he has a few things against her, because she retained in her

communion some who held doctrines which were not according to the truth of the Gospel. If a Church of Christ, therefore, expects that she shall stand approved by her Lord, and that his "eyes will be upon her for good," she must be strict, vigilant, and pure in her discipline. Her standard of doctrine, let her fix according to the word of God, and the terms of her communion let her settle; and having so done, let her see to it, that with strict impartiality she preserve these sacred.

Does the Church expect that the eyes of the Lord will be upon her for good, and does she desire an evidence of this? then she must be fervent in her devotions. Let the fire of heaven be always burning upon her altar. Let the celestial flame never become languid. Let her incense rise with much perfume, that it may come up to the throne of God with acceptance. Let this solemn truth be written upon her walls, that whenever she lifts her eyes she may read it, that the God with whom she has to do is "a Spirit," and that therefore he requires the worship of the heart. No costly offerings; no splendid edifices; no decorated courts can compensate for the absence of the heart. Refuse this, O my people, take no pains to light up the fire of devotion when you assemble in this place to worship, and from this sacred temple God will turn away in his wrath; upon this house his eyes will be propitiously open neither day nor night, and in this place will he refuse to record his name. Hear the charges which he exhibits against his ancient Church, and the thunders which break forth against her, because of the truth of those charges. He charges his people with "worshipping him with their lips, and drawing near him with their mouth, while their hearts were far from him;" with appearing before him, in the house of prayer with their bodies, while the flames of devotion were extinguished in their souls; therefore, he arraigns them in his temple, and demands of them a reason for their inconsistent conduct: "To what purpose," says he, "is the multitude of your sacrifices unto me? I am full of the burnt offerings of rams, and the fat of fed beasts. Your new moons, and your appointed feasts my soul hateth. When you spread forth your hands, I will hide mine eyes from you; and when you make many prayers, I will not hear." Terrific denunciations! May we never know them, but by the hearing of the ear! Alas! should we, by the frozen formality of our devotions, bring these judgments upon us, we have built this house in vain! We have reared these costly walls, but the finger of the angel shall write "Tekel" upon them, reminding us that we are "weighed in the balances and found wanting."

Let the terrible denunciations of God, directed to the Church at Laodicea, be written upon our altars, with the point of a diamond, that we may profit by the solemn admonition, and