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dences of the christian religion, vor any, nor oppose any-but

strive to effect a brotherly inti-
macy between those who hold
these and ten thousand other dis-
cordant sentiments.
How easy it
is to see, that taking the ground
respecting doctrines, noticed
above, would as completely sub-
serve the purpose of the enemy
of souls, as any which can be con-
ceived. Liberality and charity of
this kind, however popular, are
directly calculated to support the
empire of the prince of darkness.
It is truth, plain distinguishing
gospel truth, which makes sinners
free. This is the grand means of
their sanctification. Hence they
are exhorted, "Receive with
meekness the ingrafted word,
which is able to save your souls"

are too numerous and too conclusive, to be overthrown by the sneers of infidels; and its leading doctrines too plainly revealed, to be rejected by those, who search the scripture. Persons, therefore, who explicitly deny the inspiration of scripture, are perceived at once, to be in the ranks of the enemy, and in opposition to the cross of Christ. It will be even so respecting those who openly oppose the fundamental truths revealed. But though much has been done by undisguised warfare, yet this has not been the most successful method of the adversary. He has effected much more by teaching his emissaries a temporizing policy. "Neither curse them at all, nor bless them at all." Neither oppose divine revelation, nor favor it-neither oppose the distinguishing truths of the gospel, nor favor them. Whether people believe that there is one God, or many Gods, or no God; say nothing for, nor against any of these schemes. If it is believed that men by nature are wholly sinful, or partially sinful, or not at all sinful; let each enjoy his opinion. In a word, whether men believe that they can be saved in any other name, or no other name, but that of Christ; with holiness or without holiness; let them alone.Religious sentiments are various. We know not which is rightwhether any are right-or but that all are right. Neither fa- if little, or no distinction is made,

and hence, the Savior prayed, "Father, sanctify them through thy truth; thy word is truth.”— The principal ground of controversy between the world and the church, has been the adherence of the latter to gospel truth. Had the church given up this point, and taken the liberal ground, that the salvation of men is not affected by their belief, satan would have held the undivided empire of the world to this day. The fundamental truths of our holy religion must be believed, in order to affect the heart and influence the practice. So far as the light of gospel truth shines, it is blest in a greater or less degree, in dispelling the darkness of satan's kingdom, and saving souls. But,

between error and truth-if they are represented as leading to the same result; sinners will continue in the dark mazes of error, and perish--for, "They love darkness rather than light." It is as important, then, as the salvation of men's souls, that a pointed distinction should be maintained between the gospel system and every erroneous system. If the apostles had hearkened to the Jewish rulers, when they commanded them, "Not to speak, at all, nor teach in the name of Jesus," the triumphs of the cross would have ceased, and satan's subjects maintained their allegiance to him. We pass,

2. To illustrate our leading sentiment, with respect to the duties of our holy religion. With reference manifestly, both to doctrinal and practical subjects, Christ said "He that is not with me, is against me; and he, that gathereth not with me, scattereth abroad." The kingdom of Christ, and that of the adversary, are not only different, but diametrically opposite. We read of only the broad, and the narrow way; the one leading to destruction, the other, to life.-Hence the vast importance, of taking the right way, and walking circumspectly. The enemy of Christ and souls would fain have men advance with rapid strides, in the way to destruction --but, the master-stroke of infernal policy is, to keep them out of the narrow way, which leadeth to life. But, the sinner is explicitly directed, in scripture, what he

must do to be saved; as well as what he must believe.

1. There must be a radical change of heart. Mankind are naturally in a state of sin, the willing subjects of the prince of darkness. It is their immediate duty to renounce this allegiance, and become the subjects of the Prince of peace. It is their duty, without delay, to love God; exercise all holy affections; in a word, to become new creatures. This great change, effected by the power of the Holy Ghost, satan and all his emissaries hate. Violent opposition to revivals of religion has been excited, and some have mocked, as they did on the day of Pentecost. Little, however, has been effected in this way. The Church is in much greater danger from temporizers, from those, who will not curse at all, nor bless at all. All may be considered of this description, who never say any thing against immediate attention to religion ;-nor any thing for it. They leave sinners where they are, and alas! they are under the dominion of the arch-apostate. Not all the smooth harangues on the importance of decent behavior, moral honesty, and seeking to become religious, at some future time, will do their souls any good; but, on the other hand, aid them in strengthening the cords of their sins. There is no medium between a state of nature and a state of grace. 2. It is the duty of christians

to be exemplary in their lives.-- has brought his most destructive They are placed in a conspicuous engine to bear on the subject.-situation. "A city set on a hill "Neither curse them at all, nor cannot be hid." Christ commands, bless them at all." It is not "Let your light so shine before strange, that this suggestion men, that they may see your should operate on the enemies of good works and glorify your Fath- Jesus and his cause-that they er, which is in heaven." The should be led to talk of the prefollowers of Christ should be de- sent happy state of the heathen, and of their moral virtues; and to avow the sentiment, that it would be best to let them enjoy their own religion. But can it be, that this suggestion of the father of lies,

cided in the cause of righteous


When the lives of prolessed christians are contemplated, is there not occasion for alarm?-Is there not reason to fear, that many lukewarm persons have intruded themselves into the Church? Yea, have not real christians cause to tremble? Are not many afraid, or ashamed to make a stand against prevailing vices? and do they not, by their timidity, embolden the wicked to continue in sin? If the professed followers of Christ do little to countenance virtue and godliness, and to discountenance vice and ungodliness; they do much to subserve the cause of the adversary. 3. It is the purpose of God to christianize the world. And he has pointed out the manner, in which, he will do it. The gospel must be preached, the holy scriptures must be distributed. Jesus gave commandment, on this subject, about 1800 years ago. "Go ye into all the world and preach the gospel to every creature." Every christian is under obligation to take an active part in this great enterprise. But, what has been done? The enemy of souls, as might have been expected,

has had an influence on christians? The state of facts evinces, that it has. Professed christians in every age, no doubt would have been willing, that benighted pagans should have had the gospel. But what have they done? Centuries have revolved, and scarcely any exertions have been made. Idle wishes and unmeaning prayers for the heathen have satisfied the greater part of christendom. And what has been the consequence? Millions and millions have perished for lack of vision! The cause of satan has been subserved by the criminal indifference of the christian world. This solemn consideration should arouse the church from her slumbers, and excite her to vigorous exertion.

4. Zion's enlargement and prosperity will be, in proportion, to the frequency and fervency of her children's prayers. It is highly interesting, therefore, that christians be much engaged in this holy duty. It never should be for

gotten, that all the conquests, strumental of far more extensive mischief, by his insidious counsel to Balak, than he could possibly have been, either, by blessing, or cursing. Thus it is with those who are not grounded and established in the christian faith. However liberal they may be with respect to every species of error; they are uniformly hostile to the truth as it is in Jesus. A union with them, on their terms, would be like the union of the Israelites with Moab, at their idolatrous feasts--and infinitely more destructive. OMICRON.

which the church obtains over her spiritual enemies, are given by Christ, her King. No means prove effectual to this end, without divine influences. And Jesus has said, "If ye, being evil, know how to give good gifts unto your chilchildren; how much more shall your Heavenly Father give the Holy spirit to them that ask him." It is a high privilege, then, as well as an imperious duty to pray to God, and especially, to ask for his spirit. Christians cannot be too frequent, too fervent, too importunate at the throne of grace. In proportion, therefore, as any yield to temptation to restrain

Neve Jolie Ferguson

prayer for the peace of Jerusa- ERRORS IN PRINCIPLE MORE PERNIC

lem; though they do not curse at all-give decisive evidence that they have no heart to bless at all. The spirit of our subject is manifestly attached to those, who, have not the spirit of prayer--by their neglect, they are subserving the cause of the adversary.

We close with the single remark. That those, who are undecided, respecting religion, may always be found in the enemy's camp. They make great pretension, it is true, to candour, charity, liberality and a desire to unite discordant parties; but, they are mere pretensions. Trace out such characters, and you will always find them siding with the world and plotting against the Church. Balaam had no better heart when he blest the Israelites, than if he had cursed them; and he was in


Principles are general truths from which other truths are derived. The first principles of every science and of every religion are few and generally simple; they form the root, from which others, like the trunk and the branches, originate. It is a first principle or general truth, that God is the Creator, and by consequence, the preserver and governor of the universe. This being granted, it follows, that all intelligent beings are dependant on God--that he has a sovereign right to give them laws, and that they are accountable to him for their conduct. But if we assume it as a first principle, that all things came into existence without a cause or are themselves the cause, it will follow that we are not thus accountable. Now


an error in principle is meant the adopting that as a general truth, which is false. Paul assumed it as a first principle that Christ was impostor; this general or first principle was false; but assuming it to be true, he verily thought that he ought to do many things contrary to the name of Jesus of Nazareth. Thus also the reception or rejection of any other fundamental doctrine of revelation draws after it a train of practical consequences. That the human heart is, in a moral sense, totally depraved, is a doctrine plain and easy to be understood; its meaning is simply that man, instead of loving the Lord his God, with all the heart and his neighbor as himself, loves himself supremely or is completely selfish. Yet upon the reception or rejec tion of this doctrine are built very different systems of religion. Admit total depravity and the declaration of scripture, that "the ploughing of the wicked is sin and his sacrifices are abomination," appears with clearness and consistency; for if the heart be totally selfish, the motives of the unregenerate, whether they plough or offer sacrifices are sinful. The admission or rejection of this fundamental doctrine may appear to be a small matter, which ought not to separate churches or professing christians: yet if this doctrine be given up, it will effect, in many respects, an entire change in our views of divine truth. Every man wishes to be consistent

with himself, and therefore, if one fundamental doctrine or first principle be abandoned, another and another must be also abandoned, for their is no consistency between truth and error. Many believe that they have nothing to fear from the threatnings of everlasting punishment, which the scripture denounces against the finally impenitent, because all men will be saved. How do they arrive at this conclusion? In general, they do it by assuming it as a first principle that sin does not merit eternal punishment. With this assumption they conclude, those pas sages which assert their endless punishment must be understood in a figurative sense: for it would be the greatest cruelty to punish the sinner beyond the desert of his transgression. Hence has arisen a very great controversy in determining what the bible reveals. One man assumes that this, another that, that doctrine cannot be true. No matter, therefore, how plainly it is revealed; if it cannot be true, it must be false, and another meaning must be attached to those passages, in which it is revealed. The same difficulty would exist, if an angel should speak to man from heaven. Were an angel to reveal, that the finally impenitent shall go away into everlasting punishment, mankind would begin to inquire, What does he mean? Eternal misery cannot be his meaning; for this we know would be cruel and unjust. What then does he mean? Does he not

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