IN the course of divine providence, I am, this day, called, my dear friends, to bid you farewell— You are, this day, to hear my parting address. To bid you farewell (if it is any thing more than mere compliment; if there is any significancy in the phrase) implies a sincere wish that you may be truly happy; happy in time, and happy through eternity.

[Page 4]But you never can be happy; you cannot fare­well in the present world, much less can you farewell in the world to come without the knowledge and practice or those things, which he, upon whom all your temporal and eternal welfare entirely depends, has commanded you to know and observe. If you are diligent in obtaining the knowledge, and faithful in pursuing the practice of those important truths, which the God of nature and the God of grace has revealed in his works and in his word, then I can not only bid you farewell (i. e. sincerely wish your wel­fare) but also assure you that you actually will forev­er farewell. That you will farewell while travelling through this vale of tears. That you will farewell when passing through the valley of the shadow of death. That you will farewell in your intermedi­ate state: That you will farewell in the morning of the resurrection. That you will farewell in the so­lemn process of the last great decisive day: That you will farewell through the revolution of numberless millions of ages: That you will farewell amidst all the new, surprizing, and infinitely various scenes that even a whole eternity can produce.

If ye know these things, happy are ye if ye do them. These words were spoken by the benevolent Jesus, just before his crucifixion, to his disciples. See the context, ver. 1—12.

IN the prosecution of the present subject we shall, through divine assistance, attempt to exhibit a brief view of the doctrines you must know, and the duties you must do, in order that you may be happy; that you may farewell.

We shall not pretend in this discourse, to give a complete methodical system of all the doctrines and duties of religion: but shall only mention some im­portant, essential things, which if you know, happy are you if you do them. It is proposed,

I. To exhibit a brief view of the doctrines which you must know.

[Page 5]That peculiar kind of existence which we call KNOWLEDGE, and which is no where to be found but only in the mind of a thinking, intelligent being, always has truth for its object.

So happily are things constituted by the great au­thor of nature; the supreme source of all intelligence —That it is impossible that any thing which is not really true, should be certainly known to be true: admitting this principle, then it necessarily follows, That whatever is certainly known to be true, is really true. Hence it is evident, That if five, ten, twenty, an hundred or a thousand persons (be the number greater or less) know any thing to be true, then they will, in this respect, not only all agree with each other, but they will also all agree, or harmonize with the object of knowledge. This being the case, there is a foundation for complete happiness in the intellectu­al world. Let all the individuals of the whole in­telligent system, according to their respective capaci­ties, know the truth, and all embrace the truth they know, then there will not only be a harmony between the understanding and the heart in each individual, considered by himself, and a harmony among all the individuals considered with relation to each other, but also each individual separately, and all the in­dividuals collectively, will harmonize with one common object; all their views and affections will have one common center. They will consequently all be happy, —they will all farewell.

If any number of persons certainly know any thing to be true, then these persons do, in this respect, per­fectly agree together in their ideas; and not only so, but also the ideas of each individual, perfectly agree with the object of knowledge. There is, therefore, in this case, a perfect harmony of sentiment: a har­mony founded in immutable truth, and the eternal nature of things. Hence it is evident, that all dis­putes and difference of sentiment originate in the ig­norance of one or both of the contending parties. For as has been already intimated, knowledge universally [Page 6] implies an agreement in sentiment, difference in senti­ment, therefore, universally proceeds from ignorance.

Should any one be so bold as to assert,—"That there is no such thing as truth:" or (supposing that there is truth) "that there is no such thing as know­ledge:" I should think myself authorized to be e­qually bold to tell such a person, in reply, that there was no truth in his assertion: or, at least, that he was ignorant of what he said. For any one to say "That it is true there is no such thing as truth:" or, "That he knows there is no such thing as knowledge," is to say that which is self-contradictory, and there­fore utterly unworthy of any regard. No one can de­ny the existence of truth, without appearing in the character of a complete liar. For he that adopts the principle, "That there is no such thing as truth:" can claim no right to the character of a man of truth, sincerity, or honesty. He can claim no right to be regarded as being true in any of his words or actions. Neither can any one deny the existence of knowledge, without appearing in the character of a perfect fool. For he that adopts the principle "that there is no such thing as knowledge," never can, consistently, pretend to be a man of any knowledge or good sense. All, therefore, who would not ap­pear in the character of perfect knaves or fools must necessarily admit that there is in nature immutable truth and infallible knowledge.

Truth is the foundation of knowledge, and know­ledge the foundation of practice. In the knowledge and practice of truth; or in other words expressive of the same idea, in a complete harmony of sentiments and actions, all having relation to one common ob­ject, consists the perfection of the whole intelligent system, and of all the individuals of which the whole system is composed. In the knowledge and practice of those things, which the great author of your nat­ure has injoined, and in this way only, you may obtain happiness: happiness which has a foundation [Page 7] as extensive as universal truth, and lasting as your immortal souls.

We shall now, as was proposed, immediately pro­ceed to exhibit a brief view of some important essen­tial doctrines, which, in order that you may be happy, you must know.

Without entering on a long detail of particulars, we shall only just mention some things relative to the being and perfections of God; the nature of the di­vine law, the beauty of holiness; the deformity of sin; the necessity of regeneration; the death of the body; the immortality of the soul; the general re­surrection; the final judgment; the eternal states of rewards and punishments.

We shall not attempt, at present, to give a formal proof, nor enter on a curious and critical demonstra­tion, but shall only briefly remind you of these things, taking it for granted that you know them already: Or to use the language of the Apostle Peter, To put you in remembrance of these things though ye know them, and be established in the present truth. ^(a)

THAT THERE IS A GOD, "all nature cries aloud through all her works." The invisible things of him from the creation of the world are clearly seen, being un­derstood by the things that are made, even his eternal power and Godhead. ^(b) He has not left himself with­out witness, in that he does good and gives rain from heaven, and fruitful seasons, filling our hearts with food and gladness. ^(c) The heavens declare the glory of God, and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night showeth know­ledge. ^(d)

The existence of the deity is so evident that it nev­er can with any pretence of reason be denied. It nev­er has, and never will be said by any but fools, "that there is no God." There can be no effect without a cause. Nor can there be any particular, secondary cause, without a universal first cause. If, therefore, [Page 8] there is no God, that is, no creator, then there are no creatures, and, consequently, no beings to affirm or deny the existence of a God. Therefore, if there are any beings to affirm or deny the existence of a God, then a God exists. To say "there is no God," is the same as to say "there is no truth," and to say, "there is no truth" is a lie.

God is that awful and glorious Being, who immut­ably and eternally possesses, in the highest degree, all possible perfection. His proper name is JEHOVAH: which signifies an eternal self-existent being: or, as it is expressed in the Revelation of St. John, a being who was is, and is to come. God is a spirit, infinite, eternal, immutable, self-existent, self-sufficient, omni­potent, omniscient: possessing unsearchable wisdom, boundless goodness, immaculate holiness, impartial justice, and infallible truth. There are three persons in the divine nature. The Father, the Son, and the Holy Spirit. These three persons are ONE GOD. All the sacred Three are engaged in the redemption of fallen man. We are to conceive of this glorious redemption as being contrived by the Father, executed by the Son, and applied by the Holy Spirit.

THE DIVINE LAW is, like its author, absolutely perfect; being holy, just and good; requiring com­plete uninterrupted, perpetual obedience of every intelligent moral agent in the universe. It is sum­med up in the following words: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. ^(e)

Rational beings, by being made capable of moral action, become the proper subjects of the moral law, and are rendered accountable to the moral governor of the world. Every moral action is either conform­able or not conformable to the moral law. Hence there are two species of moral action. Every moral action, which is conformable to the moral law, is cal­led [Page 9] HOLINESS. Holiness is, in its own nature, most excellent, beautiful, and amiable, and displays, to every unprejudiced mind, the most captivating charms. It is the very image of the Deity.

The other species of moral action, viz. that which is not conformable to the moral law, is called SIN. Sin is of a most deformed and hateful nature— it is a horrid monster, pregnant with wo—it is the fruitful source of all the confusion and misery that ever has, or ever will take place in Jehovah's dominions. But though sin has a most destructive t [...]ency, is, in its own nature, calculated to disturb the whole system of intelligent beings, throw the universe into the ut­most disorder, and shake the foundations of nature even to the throne of God; yet being under the ab­solute controul of the supreme Governor, all the terrible effects of its operation are entirely confined to the SINNER, i. e. the Author of sin: so that it never can, in the final result of things, be, in the least degree, injurious to any holy beings. Sin is essentially different (not in degree, but) in its nature from holiness. All who are the servants, must re­ceive the wages of sin, which is DEATH—DEATH temporal and eternal.

Man is a moral agent. His first moral actions, in his primeval state, were perfectly conformable to the unerring rule that was given him by his Maker. But he soon transgress'd the bounds that God pre­scrib'd, and thereby subjected himself to the curse of his holy law. For it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. ^(f) Lo, this only have I found, that GOD made man upright; but they have sought many inventions. ^(g) We are all, by nature, the children of disobedience, and, consequently, the children of wrath. ^(h) We must, therefore, be renewed in the spirit of our mind. ⁽ⁱ⁾ WE MUST BE BORN AGAIN ^(k) For without holiness we never can see the [Page 10] Lord. ^(l) i. e. can never enjoy his favourable presence. God so loved the world, that he gave his only begotten Son, that whosoever believes on him might not perish, but have everlasting life ^(m) He that believeth— shall be saved; but he that believeth not, shall be damned. ⁽ⁿ⁾ Repent, ye, and believe the gospel, is now the great command of our universal Sovereign. ^(o) It is, therefore, our highest interest and indispensible duty to exercise repentance towards God, and faith to­ward the Lord Jesus Christ. And this must be the object of our immediate attention. Delays, in this case, are infinitely dangerous. Our longest oppor­tunity is but short, and this short opportunity of very uncertain continuance. The soul, unless it is united to Christ before it is separated from the body, will inevitably be ruined forever: but the present union of soul and body, is one of the most precarious things in nature. We are continually exposed to DEATH. It is appointed unto men once to dis. ^(p) Every indivi­dual of mankind is now under the same awful sen­tence that was originally denounced upon the first of the human race: Dust thou art, and unto dust shall thou return. ^(q) Therefore, there is no man that hath power over the spirit, to retain the spirit; neither hath the power in the day of death, and there is no discharge in that war. ^(r) But though the silver cord will soon be loosed, the golden bowl be broken, the vital union be dissolved, and the body mingle with its native dust; yet the soul surviving this dissolution, will exist for­ever.

The SOUL is, in its own nature, or at least by di­vine constitution IMMORTAL. While it is in this world, united to the body, it has (if I may be allow­ed the phrase) a kind of equilibrium or balance; float­ing, as it were, on the surface of a wide extended ocean: but as soon as death dissolves the union, it will begin and eternally continue to rise and fall in [Page 11] pleasure or pain; still advancing on from stage to stage, in endless progression. We are so formed by the great author of our natures, the father of our spi­rits, that we have, within ourselves, irresistable evi­dence of the immortality of the soul:

But it will not lie there forever: For there will be a RESURRECTION of the dead, both of the just and unjust ^(r) The hour is coming, when all that are in their graves shall hear the voice of their final Judge, and shall come forth; they that have done good, unto the re­surrection of life; and they that have done evil, unto the resurrection of damnation ^(s) The scattered dust of every human body, that ever walk'd the solid ground, or sail'd the liquid deep, will be collected, and every separate spirit, respectively, re enter its former habi­tation.—By a mighty Angel the last trumpet will be blown; the sound of which will awake all the sleeping dead, open every grave, and collect, in nu­merous millions, the inhabitants of the upper, lower, and middle worlds, in one vast assembly. Then God will bring every work into JUDGMENT, with every secret thing, whether it be good, or whether it be evil ^(t) For he hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. ^(u) [Page 12] We shall then all be brought to our final trial, before that grand and awful Court, from whose decisive sentence there can be no appeal. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to what he hath done, whether it be good or bad ^(w) The trial being ended, and the irrevocable sentence past on all, according to their respective characters; the great Judge then, rising majestie from his throne, surveys, with angry look, his rebellious subjects— Inexpressible horror fills their guilty souls.— Beneath the terror of his frown—a frown which kindles hell—they all sink, at once— down — down — down — to their destin'd habitation; which is

To this dismal place must all the finally impenitent be confined in eternal darkness, and punished with everlasting destruction from the presence of the Lord, and from the glory of his power. ^(x) Saints and An­gels, with unruffled calmness and serene tranquility, beholding the solemn scene, with united voices, cry, Hallelujah! the Lord reigns; let Heaven rejoice!

Then Heaven's eternal King, with looks ineffably sweet, and accent mild, invites the shining armies who surround his throne, to follow him. He leads the way, while they, in raptures of joy, all accompany their dearest Lord, ascending high, and higher still, through unmeasured tracts of aether pure, far beyond the utmost reach of present thought—to the heaven of heavens—to seats of perfect bliss, and mansions of endless undisturbed repose! — But language fails—imagination drops her wing—and pious hope, in [Page 13] solemn silence, waits the actual accomplishment of those glorious things, which mortal eye has never seen, nor ear heard, nor heart of man conceived.

If ye know these things, happy are ye if ye do them. If those solemn scenes, which I have been attempting to exhibit to your view, affect your hearts according to their true nature and real importance, then I can, with a cheerful confidence, assure you, that you will be happy for ever—that you will for ever fare well.

In order to true happiness, it is necessary that the moral affections of the mind, and exercises of the HEART should correspond to the dictates of a well regulated understanding. My son, give me thine HEART, is the great command. ^(z) As far as the heart is right, a regular external conduct will follow of course; as far, therefore, as the external conduct is irregular, so far the heart is wrong. But, "If wrong the HEART, the HEAD is right in vain."

Let it be observed, that our Saviour, in the text, does not say, Happy are ye if ye KNOW these things, but, If ye know these things, happy are ye if ye DO them. In vain, therefore, is the highest degree of doctrinal knowledge, without a correspondent PRACTICE. This leads me,

II. To improve the subject, by briefly pointing out the duties, which, if you would be happy, you must do.

The pastoral relation to you, my dear friends, which I have, for seven years past, sustained, is now dissolved—I am now called to give you my parting advice—would earnestly desire your serious attention, and humbly hope, that, through divine assistance, such advice may be given, as will leave a lasting im­pression on your minds, and be attended with happy effects.

Under much infirmity of body, and many peculiar difficulties and embarrassments, I have laboured among you; and, in the course of my labours, have not (designedly) shunned to declare unto you all [Page 14] the counsel of God. ^(v) That is, all those important and essential truths, the knowledge and practice of which imply the eternal salvation of all those who know and embrace them. What regard has been paid to what has been, from time to time, dispensed, is known to God and your own consciences The solemn period will shortly arrive, when every one of us shall give an account of himself to God ^(a) I, for what I have spoken, and you, for what you have heard.— May God prepare us all for that infinitely important day! " Great day, for which all other days were made!"

Permit me to give you a word of exhortation, my friends and brethren, in your several characters and relations.

Let me advise those of you who are PARENTS, to let your concern for your children manifest itself not merely in providing for their perishing bodies, but also, and more especially, in taking care of their immortal souls. Bring them up in the nurture and ad­monition of the Lord. ^(b) Pray with and for them. By precept and example, teach them to engage in this important duty. Let every master of a family adopt, and put into practice, Joshua's pious resolu­tion, As for me and my house, we will serve the Lord. ^(c) Let me earnestly intreat you never to attempt to satisfy yourselves with any excuses whatever for the neglect of the stated worship of God in your families. For God will pour out his fury upon the heathen that know him not, and upon the FAMILIES THAT CALL NOT ON HIS NAME. ^(d)

CHILDREN obey your parents in the Lord; for this is right. ^(e) Give them that honour and respect which is their due▪—Be careful to ask, and willing to receive their advice. Listen to their pious in­structions, and follow their good examples▪—Be ever mindful of the great God that made you, constantly preserves you, and supplies all your wants.—Consider that you have offended God by sinning against him. [Page 15] You must be truly sorry for your sins, and ask God, for Christ's sake, to forgive you. Christ died for sinners—he died for children—he died for you. You must love God, and pray to him; be obedient to your parents, and kind to one another; then God will take care of you while you live in this world; receive you to himself when you die; and make you happy for ever.

Parents and children, the endearing relation now subsisting between you, must quickly be dissolved. Death will, e'er long, separate you from each other; but you must shortly meet again—meet at the solemn bar of your final Judge. Happy, inexpressibly happy will be your condition, if you should meet at the right hand of the blessed Saviour. In order that you may have such a joyful meeting, it is absolutely ne­cessary that you now sincerely repent of your sins, and by a living faith, be united to the Lord Jesus Christ.

To you that are YOUNG, I speak with a friendly voice, when I advise you to remember now your Crea­tor, in the days of your youth ^(f) Permit me earnestly to exhort you to devote the prime of your lives, and consecrate the best of your days to the service of your God. Hear the heart melting declaration of that kind Being, whose smile is of more value than the wealth of ten thousand worlds: I love them that love me; and those that seek me EARLY shall find me. ^(g) Seek the Lord in his appointed way. Take the great Jehovah for your all-sufficient, eternal portion. Take the Father for your friend—the Son for your saviour—and the Holy Spirit for your sanctifier.

It is my ardent wish and earnest prayer with respect to you, who are in the MIDDLE STAGE of life, that amidst the multiplicity of cares and business of the present world, you may not be unmindful of the infinitely important concerns of the world to come▪ Remember, ONE THING is needful. ^(h)

[Page 16]Permit me to remind you, my honor'd FATHERS, of your approaching dissolution—Your lamp of life, already grown dim, will shortly be extinguished. God grant that the hoary head, being found in the way of righteousness, may be a crown of glory ⁽ⁱ⁾ While your bodies are bending downward to the grave, may your souls be aspiring upward to that glorious world, where he, who has conquered death, for ever reigns triumphant.

HUSBANDS and WIVES, of every age, a sincere regard for your temporal and eternal welfare now excites the warm desire, that you may, by divine assistance, be enabled to fulfil the various duties of the conjugal state—that you may live in peace and mutual love—ever strive to promote each other's good—be united to Christ—walk together as heirs of the grace of God—and then, though death should part you for a while, yet you will shortly meet again, in a happier world, to part no more.

WIDOWS and FATHERLESS CHILDREN, I leave you with my friendly wishes that you may be enabled and disposed to trust in the Lord—be the objects of his kind and constant care—have your wants supplied from his bounty—your hearts com­forted with his love—and always rejoice in the light of his countenance.

To you, my dear Brethren and Sisters of THIS CHURCH, for the kind regard you have ever shown to me, I now return my most grateful acknowledge­ments. Animated with the warmest wishes for your highest happiness, let me beseech ye to walk worthy of the vocation wherewith you are called; with all low­liness and meekness, with long suffering, forbearing one another in love; endeavouring to keep the unity of the spirit in the bond of peace ^(k) Be careful to walk circumspectly ⁽⁾ — to walk in wisdom toward them that are without, redeeming the time ^(m) That you may adorn the doctrine of God our Saviour in all things ▪ ⁽ⁿ⁾ [Page 17] and manifest to the world that you have been with Jesus. ^(o) Be followers of God, as dear children, and walk in love. ^(p) Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from among you, with all malice. And be ye kind to one another; tender-hearted, forgiving one another, as you hope that God, for Christ's sake, has forgiven you. ^(q)

Let me remind you, that it is of infinite impor­tance that you be really sincere in your profession— that your lips and hearts agree: For the heart search­ing God will receive none to his favour, but only those who are actually and personally interested in the merits of his Son.

Often have I endeavoured to warn you of the dan­ger, and point out the fatal consequences of resting in the outward form of godliness, without feeling its inward power. Let me intreat you to remember, as far as you are able, what has been said upon this, and all other important and interesting subjects, which I have, in times past, attempted to suggest to your minds—for now my pastoral relation to you, my dear brethren, is dissolved.

After various concurring circumstances had ren­dered a separation unavoidable, I frequently antici­pated the affecting scene—but never felt, I must confess, before it actually took place, the full weight of the solemn transaction—a transaction, which, tho' it really is, at least in my view, attended with many melancholy circumstances, yet is what I have con­ceived, and do still conceive, all things considered, to have been necessary.

I now leave you, my dear brethren, in a situation, which is, in some respects, very disagreeable. It affords me, however, an animating prospect to consi­der, that I leave you under the indulgent care of an infinitely powerful, wise, and kind PROVIDENCE. May the God of all grace and consolation comfort and support you under every trial; relieve you in [Page 18] every difficulty; direct and assist you in every duty. May he supply you with a Pastor more worthy than myself, and better qualified for the important cha­racter—One in whom you may all be happily united. and under whose ministry you may be greatly in­structed, and edified; and long enjoy, in love and peace, the precious ordinances of the blessed gospel.

I am now, my dear brethren, separated from you; but we shall certainly meet again on a future day— and where shall we meet—?

Though by some, perhaps, I may be thought to transgress the bounds of modesty, yet I will venture to make the declaration, That I humbly hope in divine mercy, through the merits of the Saviour, to find a happy seat on the right hand of my final Judge—and God grant that you may be my joy and crown of rejoicing in the presence of our Lord Jesus Christ at his coming. ^(r) May the supreme Dispenser of every blessing, by his efficacious influence and heavenly grace, prepare both you and me to meet together in that glorious world, where all tears will be wiped from every eye, and where holiness and happiness will reign in full perfection for ever and ever.

Permit me now, my dear friends, to make an ad­dress to you ALL who have been the people of MY CHARGE.

Some of you, during the course of my ministry here, have been peculiarly kind; and I hope I may ever retain on my mind, the grateful impression that has been made by your friendly regard. The real welfare of you all is the object of my sincere desire. If there are any of you whom I have injured, I now ask your forgiveness—and those, who have either done or meant an injury to me, I heartily forgive.

From the time of my settlement in the town, you have known my manner of life.

I have ever been as far from the inclination, as the [Page 19] ability, of making that splendid appearance, and shin­ing figure in the world, which captivates the atten­tion, and gains the applause of the generality of man­kind—I have not aspired after superfluous wealth or grandeur. You are my witnesses, that I have never wished, at least, that I have never desired of you, any thing more than a comfortable subsistence; or such means of support as might enable me to apear and conduct with a decency and dignity becoming the character I sustained—and this, you must be sensible, was not an unreasonable demand.

With regard to the complaint that some have made, of my being "too much reserved in conversation," [...] would just observe, that I have, even myself, some­times, considered this as an unhappiness—an unhap­piness resulting, at least in a great measure, from my natural constitution, and peculiar circumstance in life. I do not mean, however, to wholly justify myself in this respect. We are all liable to err—some on the right hand, and some on the left—some use their tongues too little, and some too much.—In many things we all offend. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. ^(s)

My circumstances have been, in various respects, peculiarly difficult. Being naturally of a slender con­stitution—living remote from my brethren in the ministry—But I have not time, at present, nor, if I had, would it be proper now to improve it in enu­merating the particulars relative to my singular situ­ation, since I have sustained the relation of a Pastor to this people.

As to my sentiments; though I have not the con­fidence to say that I have, in every instance, been absolutely free from error (for I pretend not to infal­libility) yet this I can say, that through the whole course of my preaching, I always endeavoured to de­liver such doctrines, as I did then, and do now, [Page 20] solemnly believe to be true: doctrines, which, being clearly viewed by the understanding, sincerely em­braced in the heart, and consequently practised in the life, imply the eternal salvation of the soul.

I consider myself as being accountable to God for the doctrines which I have embraced myself, and which I have delivered to you. And if I have deliv­ered to you the truth, then you are accountable, not only for what you actually have, but also, for what you might have heard.

In the former part of this discourse, I mentioned some important things, which it is necessary for you to KNOW, and which, if you do know, happy are you if you DO them. Happy are you if the exercises of your hearts correspond to the dictates of a well regulated understanding. Would you be truly hap­py in this world or the next—would you FARE WELL in time and through eternity—then

Be sincere friends to the God that made you— Learn to contemplate, with increasing wonder and delight, his glorious perfections— Fear, love, reve­rence, adore and praise him —Make application to the Father, in the name of the Son, for the influen­ces of the Holy Spirit—Constantly attend to secret and family prayer—Attentively observe, and carefully improve, the various dispensations of divine Provi­dence —Study the divine law, and make it the only rule of all your conduct—With diligence and impar­tiality, search the sacred scriptures—Follow after holiness—Strive against sin—Be renewed in the spirit of your mind—exercise repentance toward God, and faith toward the Lord Jesus Christ—Ever feel your infinite obligations to God; your constant and entire dependence upon him; and the necessity of your having the special influences of his Holy Spirit— Be not anxious in providing for your bodies, which must shortly return to the dust; but attend to the one thing needful— Take care of the infinitely im­portant concerns of your souls, which must exist for [Page 21] ever. Persevere in a course of holy obedience to the divine will—always depending entirely on the grace and mercy of God, through the merits of his Son, for the acceptance of your persons and performances.

In this way, and in this way only, you may be eternally happy. On condition that you do, in reality, pursue the course that is here recommended, and on this condition only, I with the greatest confidence assure you, that you [...]ll die in peace—be raised again in glory—be seated on the right hand of the blessed Saviour—escape hell's everlasting horrors, and possess the complete and endless joys of heaven.

Let me intreat you all, my dear friends, to attend to the things that belong to your eternal peace, even NOW, without any delay. It is infinitely dangerous to procrastinate or put off to a future time.

You have had many opportunities, which are now irrecoverably gone; and even those which you now enjoy, are continually passing away. Life is fast spending, and Death is swiftly approaching.

All your opportunities for securing a state of eternal happiness in the future world, will for ever cease, as soon as your present life is ended. But what is your life? It is a VAPOUR that appeareth for a little while, and then vanisheth away. ^(t)

Yet on so precarious a thing, the life of the body, depends the eternal state of the soul.

Now, while the union between the soul and body continues, you must, by faith, be united to Christ— It must be NOW or NEVER. The least delay in this matter, is not only perfectly unreasonable in itself, but also infinitely dangerous in its consequences.

I have a few words of special advice to give you, and then shall take my leave of you all.

Attend strictly to the duties of the SABBATH, and constantly maintain the public worship of God; Not forsaking the assembling yourselves together, as the manner of some is ^(u) Put forth your utmost exer­tions, in the use of all proper means and regular me­thods to procure, as soon as lies within your power, a pious, faithful, judicious PASTOR. And if, through the divine blessing, you should obtain such a one, be careful to pray for him—diligently attend on his mi­nistry—treat him with kindness tenderness, and can­dour—endeavour, as far as possible, to comfort, sup­port, encourage, and assist him in his arduous work; and give him such honour and respect as is suitable to his character. For you must be sensible, that one, who, from whatever cause, is slighted and despised, can have but a very small influence in speaking; even tho' what he says should be of the greatest importance [Page 23] in itself, and most interesting to those to whom it is spoken. Endeavour, therefore, to obtain one who is really worthy of your regard, and then be careful to pay him that regard of which he is worthy.

And should you be so happy as to have one among you, who (to use the language of the Apostle) sows unto you spiritual things. You must not think it a great thing that he should reap your carnal things—For who goeth a warfare, any time, at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock?— Do ye not know that they who mi­nister about holy things, live of the things of the temple? and they who wait at the altar, are partakers with the altar? Even so (i. e. in the same way) hath the LORD ordain'd (for it is not the mere invent on of men) that they who preach the gospel, should live of the gospel. For the labourer is worthy of his hire.

Let me intreat you, my dear friends and brethren, to cultivate, among yourselves, to the utmost of your power, a spirit of love and friendship, union, peace, and harmony. Let all contentions and angry dis­putes be laid aside, and all prejudices and animosities be buried in lasting oblivion. Forgetting those things that are behind and reaching forth unto those things that are before, press toward the mark for the prize of the high calling of God in Christ Jesus ^(y) Lay aside every weight, and the sin which doth so easily beset you, and run with patience the race that is set before you. Looking unto Jesus, the author and finisher of your faith: who, for the joy that was set before him, endured the cross, des­pising the shame, and is set down at the right hand of the throne of God. ^(z)

Animated by the glorious motives, which are set before you by him, who is the author of eternal salva­tion unto all them that obey him. ^(a) Vigorously pur­sue your duty in all its various branches.

Be much engaged in sincere and fervent prayer— [Page] in secret, private, and public. Frequently read, and seriously meditate in the word of God —being always deeply sensible of your constant need of special divine influence, continually apply to the Father, in the name of the Son, for the direction and assistance of the Holy Spirit. Ever keep in view that solemn and important day, when we must all meet at the awful bar of our final JUDGE, to give an account, each one for himself, of the improvement of our time, and all the opportunities we here enjoy.

Finally, brethren, whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, and if there be any praise, think on THESE THINGS. ^(b)

I have now finished what I proposed to say at this time, on the doctrines you must know, and the duties you must do, in order to be happy.

What now remains is, asking an interest in the prayers of all the true children of God—committing myself, thro' the merits of the Saviour, to the divine care and protection; and commending you to God, and the word of his grace—to solemnly bid you all FAREWELL.

Farewell, parents and children.

Farewell, husbands and wives.

Farewell, my honored fathers.

Farewell, middle-aged and youth.

Farewell, widows and fatherless.

Farewell, my dear brethren and sisters of this church.

Farewell, ALL, who have been the people or my charge, of every age and sex, of every relation and character.

Be perfect; be of good comfort; be of one mind; live in peace: and may the God of love and peace be with you, ^(c) while travelling thro' this vale of tears—and prepare us ALL to meet in a happier world, for the REDEEMER's sake; to whom, with GOD the FATHER, and the HOLY SPIRIT, be ascribed all honour, glo­ry, and praise, for ever and ever. AMEN