"ter into the kingdom of God. The washing of re"generation and renewing of the Holy Ghoft" are joined with juftification by grace through the redemption in Chrift. (Titus, iii. 5, 7.) In regeneration a new man is born-" not of blood, nor of the will of "the flesh, nor of the will of man, but of God. " his own will begat he us."

Of

We must then admit, as a principle of our religion, the operation of a Spirit diftinct from a man's own, and fuperior to any finite agency, changing his views, affections, and hopes. That the mode of operation cannot be traced is no objection. For we hear the found, and fee the effects of the wind; but cannot tell whence it cometh, or whither it goeth. The real operation of the Spirit is proved by its fruits. "The fruit " of the spirit is in all righteousness, and goodness, and "truth." The doctrine of regeneration is therefore according to godlinefs.

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The doctrine of divine influence and affiftance to human enquiries and endeavors is an important article of our religion. "We have accefs, through Jefus "Chrift, by one Spirit, unto the Father. Afk, and ye "fhall receive." Earthly parents "give good gifts "unto their children. How much more fhall your heavenly Father give the holy Spirit to them who "afk him? He who spared not his own Son, but de"livered him up for us all, will with him alfo freely give us all things. Unto every one that hath fhall "be given, and he fhall have abundance. Work out your own falvation with fear and trembling: For "it is God who worketh in you, both to will and to "do, of his good pleasure." Paffages of this tenor abound in the gofpel-that we might give all diligence, and add to our faith the whole affemblage of perfonal and focial, divine and christian virtues. Let this doctrine of the energy of the holy Spirit be firmly believed, as a foundation and conftant incentive to all holy converfation and godliness.

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3. Immortality in foul and body is an important article of our faith.

Our Saviour Jefus Chrift, by his appearance, “abolished death, and brought life and immortality to light by the gospel." The full manifeftation of this truth was referved to these last days. By the revelation of Jefus Chrift it is afcertained, that this corruptible fhall put on incorruption, and this mortal muft put on immortality. He rofe to immortal life as a pledge that he will, at his appearing and kingdom, change our vile body, that it may be fashioned like unto his glorious body. Had he not risen, to die no more-had he not, for the fuffering of death, been highly exalted and glorified, our faith would have had no foundation. His refurrection declared him to be the Son of God with power-the firft-fruits of them that fleep in him, who fhall bear the image of the heavenly Adam in the glories of immortality, as they have borne the image of the earthly, in a fubjection to corruption and mortality. "The gift of God is eternal life, through Jefus Christ "our Lord." The heirs of promife fhall be like him, and fee him as he is. Were it not for this hope, the godly, in certain circumftances, would be of all men moft miferable. But in this hope they patiently continue in well doing.

The principles of Chriftian doctrine, which we have noticed; that is, the facrifice of the cross as our ranfom-the influence and energy of the holy Spiritand the immortality revealed in the gofpel, recommend the religion of Jefus as highly worthy of an holy and merciful God, and of the highest value to a guilty world. These are truths which lie at the foundation of all holinefs-the motives which are exhibited in every part of the gofpel, to perfuade and influ ence to a Christian temper and life.

Some have thought it immaterial what principles a man holds. They seem to think that they are not accountable for their principles-that thefe depend not on the will-that the life may be right, however wrong

our faith. It is true, that many wrong opinions may confift with a good heart. But can a man be a Chriftian in practice, who does not consent to the first principles of the doctrine of Chrift? Can he be juftified otherwise than by faith in the blood of Chrift? Can he be fanctified in spirit, foul and body, except by the Spirit of life in Chrift Jefus? Can he purify himself as Chrift is pure, and adorn the doctrine of the Saviour by an heavenly conversation, without the hope of immortality? Can he be a real Chriftian, if the faith of the Son of God is not the governing principle of his life-if the promises of the gospel do not conftrain him? Doubtlefs faith and practice must go together. Works without faith are dead, no less than faith without works.

We will not here examine how far men's religious principles depend on themselves: That they are, in a great measure, voluntary must be allowed. The lovers of truth will not be left to dangerous and fatal errors. If any man will do the will of God, he shall know of the doctrine. Ignorance or error proceeding from want of love to the truth, from pleasure in unrighteousness, from hatred of the light, is a crime, not an excufe. This is a commandment of God, that we believe in his Son Jefus Chrift. If the miffion of Jefus hath been proved, and men, from any caufe, will not attend to the proofs of it, their difbelief is their fin: It proceeds from an evil heart.

We have fhewn, that the principal articles of our faith exhibit it as a doctrine according to godliness. The fame thing will further appear,

SECONDLY, from the duties of this religion; duties depending on the principles.

Among the first duties of the Chriftian religion are FAITH and REPENTANCE. These indeed are the fum of the doctrine according to godlinefs. Jefus opened the gospel of the kingdom in this manner, Repent, and believe the gospel. This is the work of God that ye believe on him whom he hath fent. The faith intended is the

work God hath affigned us-the fame as to labor for the meat of everlasting life, as the connection fheweth. It is therefore no other than a practical faith. To confefs Christ, what is it but a renunciation of all worldly lufts, and an engagement to obferve whatsoever he hath commanded?-to learn of him, to follow him, to take his yoke upon us? In this fenfe, and in nothing fhort of this, he that believeth fhall be faved. That faith, which is confidered as an obligation to holiness, and actually becomes a principle of it, is faving faith. Such thoughts of the great God as accord with the discoveries he hath made of himself by Jefus Chrift, lay the foundation of godlinefs. For "no man know"eth the Father, fave he to whom the Son will reveal "him." This knowledge is a practical knowledge, a practical faith; and therefore eternal life. It is the dedication of ourselves to God in Chrift, a living facrifice, holy, acceptable.

REPENTANCE is a change of inward principles and affections: It is turning from fin to God. Fruits meet for repentance are ftated by our apoftle. "For behold "this felf-fame thing that ye forrowed after a godly "fort, what carefulness it wrought in you; yea, what

clearing of yourselves; yea, what indignation; yea, "what fear; yea, what vehement defire; yea, what "zeal; yea, what revenge?" Such "have put off the "old man, which is corrupt according to the deceit"ful lufts; and are renewed in the fpirit of their "mind; and have put on the new man, which after "God is created in righteousness and true holiness."

Here you have a view of gofpel faith and repentance, the qualifications, the distinguishing character, of a difciple of Jefus. Grace and faith, far from difpenfing with true holiness, are the motive and prin"ciple of it. “Our old man is crucified with him, "that the body of fin might be destroyed, that hence"forth we should not ferve fin." Thus is grace exalted. By three different characteristicks our apostle

delineates real Chriftianity-faith which worketh by love-a new creature-keeping the commandments of God. Each of these means the fame thing: Each expreffes the condition of the gospel, and exhibits it as the doctrine according to godlinefs.

This condition is otherwife expreffed by humility and charity. The refult is the fame: It is the doctrine according to godliness. "Come unto me, ye who "labor and are heavy laden. Learn of me, for I am "meek and lowly. All men fhall know that ye are

my difciples, if ye have love one to another." Without love, divine and focial, neither faith,nor alms deeds, nor martyrdom avail. "Be clothed with humility. "Put on charity above all things." This will adorn the doctrine of our Saviour. "Having these promif 66 es, let us cleanse ourselves from all filthinefs of flesh "and fpirit, perfecting holiness in the fear of God. "Add to faith virtue, knowledge, temperance, pa"tience, godlinefs, brotherly-kindnefs and charity."

Such are the duties of religion; fuch is the doctrine according to godlinefs. It recommends univerfal holinefs; and on the only ground on which it can be produced and maintained, the principles and promises of the gofpel. A conformity to this doctrine is a renovation of the understanding and heart: It is righteousness, and peace, and joy in the Holy Ghoft-It is an imitation of the moral perfections of God-a state

of reconciliation with him-benevolence to men--and the enjoyment of ourselves. The principles and spirit of this wifdom from above are purity, peace, gentle. nefs, mercy and good fruits, impartiality and godly fincerity. In agreement herewith we fhall do good to all, fpreading peace and happiness round us, according to our opportunity and ability; fulfilling our ref pective duties as members of fociety or of the church of Chrift; and exhibiting the virtues adapted to our circumftances--content with our own ftate, rejoicing or fympathifing with others as their state may be.