ST. PAUL begins this epistle with a very interest­ing salutation, "Grace to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself a ransom for our sins, that he might deliver us from this present evil world, accord­ing to the will of God and our Father—to whom be glory forever amen." This introduction has particu­lar reference to the occasion of his writing, which was, to suggest to the Galatians that they had not kept the gospel of Christ. "I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel." And also to call back their minds to the simplicity, purity, and truth, of that gospel which had been delivered them by Christ and his apostles. "Tho' we, or an angel from heaven, preach any other gospel unto you than that we have preached, let him be accursed." He then makes an appeal to his manner of preaching, in [Page 4] which without fear or flattery, he had set forth the character, office, and atonement of Christ. "Do I now persuade men, or God? Or do I seek to please men?" And further, he calls them to witness that he had preached to them the true gospel—"I certify you, brethren, that the gospel which was preached of me is not after man—but by the revelation of Jesus Christ." How important is it, especially in this day of religious darkness, that every minister of the gos­pel should be able to say he has preached no other gos­pel, but that of Christ! That he has not received his doctrines, from the commandments of men, nor framed his gospel, after the rudiments of the world; but that he has learnt it after Christ! That he has not shunned to declare the whole council of God. Alas! How much greater reason, than the apostle, have they to say who is sufficient for these things!

The subject naturally leads us,

I. To recollect what we have received as the gospel, and where it is to be found.

II. To enquire whether we have received the true gospel.

III. To show in what respects, this subject applies to us, and what use may be made of the application.

I. What have we received as the gospel? and where is it to be found?

We have received the following things, as consti­tuting that holy system of faith, discipline, and prac­tice, which is contained in the gospel of Christ.

1. The eternal existence, and infinite perfections, of one only living and true God; who is the author of all things; the alone fountain of truth, justice, mercy, and happiness. Whose character is exhibited to us in three persons, the father, who is the source; the son, who is the minister; and the holy ghost, who is the efficient of divine grace.

2. God made all things for his own glory, and the good of his creatures. These are his ultimate ends; therefore, even the wrath of man, shall praise him; [Page 5] and the greatest possible good, shall be the final issue of all his operations.

3. Man was created originally upright; but he has fallen from this state, on the trial of our first pa­rents, and lost communion with God; is prone to evil, and from the necessity of his natural inclinations, grows up into a state of sin; the full wages of which, is death temporal, spiritual, and eternal.

4. God has entered into a covenant with his son, to save man in a way of grace, and on this purpose, Christ has come in the flesh—has made an atonement for sin—explained the conditions of the covenant of grace; and promised salvation to those who comply with them. We are therefore justified, through faith in the Lord Jesus Christ; who has honored the law of God, and opened the way for the return of sinners, to the great author of life and goodness, from whom they have departed; and in a manner, equally well adapted to their situation, and to the honor of the universal governor. Therefore—

5. Evangelical faith, implies not only a belief in Christ, as the Messiah; but a true repentance of sin; and a conversion to holiness, by a divine operation of the spirit of God, in the means of grace—producing in order, faith, repentance, trust in God, love of Christ, and general, though not perfect righteousness of character.

6. Though christians are not perfect in this life; yet all, who truly believe in Christ, are sealed by vir­tue of the new covenant, unto eternal salvation; and have the promise of God, that they shall not fall away, so as finally to loose the blessings of redemption.

7. There will be a resurrection of the dead, both of the righteous and the wicked, to a righteous judg­ment of God, where, each one will appear in his own character, and answer for himself; and they will be sentenced respectively, to everlasting misery, and ever­lasting happiness.

[Page 6]These are the principal doctrines, which we have received, as contained in the gospel; laying the main stress, on the great atonement, the awful depravity and spiritual death of unbelievers, and the absolute necessity of regeneration to holiness, through faith, repentance, and sanctification.

With no less reverence, have we received the sab­bath, and sacraments, as of christian and apostolic in­stitution. Believing, that the sabbath is to be obser­ved as holy time; devoted to the service of God, and the spiritual good of our souls—That baptism is to be received, as a sign, or seal of our covenant rela­tion to God, and the church—that all baptized chil­dren, are branches or members of the church; and are to be treated as such, until admitted to open per­sonal standing; by having taken their infant covenant vows upon themselves, in a public profession, that they believe in Christ, and are his disciples.

That the Lord's supper, is a confirming, as bap­tism, is an initiatory seal, of the christian covenant— that it is designed to collect the followers of Christ; to support their friendship, and quicken their graces: and that all, who are in open, personal standing, in the church, have a right to partake of it. That all baptized children, of suitable age, are to be called on, to own or renounce, their faith in Christ, into whom they have been baptized; that they may be dealt with accordingly, and that all who have named Christ, should depart from iniquity, and feel the most solemn obligations, to watch over each other, in the spirit of charity, communion, and discipline.

II. We are now led to enquire, whether we have received the true gospel.

From the great variety of opinions held by chris­tians, it would seem, their charity must be very wide­ly extended; as there is no denomination, which is a standard for all the rest—consequently, that they ought to be suspicious of themselves. Notwithstand­ing, we may doubtless, have satisfactory evidence, [Page 7] that we have received the essential truth of the gospel; and perhaps may find, that we have some advantage, in point of orthodoxy, over other denominations of christians.

To prove that we have received the gospel, not on­ly in its most essential sense, but even its fairest form, several things will be distinctly mentioned.

1. We have taken no man, or body of men, for our guide. We derive all our authority in discipline, the articles of our faith, and the rules of our conduct, solely from the scriptures. And we have derived them, without the fear of man, or the prejudice of opinion. With the scriptures open before us, we have gone to the great fountain of light and grace, in prayer; and we trust, he has given us some proper sense of his gospel.

2. The principal doctrines of our gospel, appear to be essential parts of the christian scheme. They are like pillars, and foundation stones, in the building, which removed, the superstructure must fall. They are such, as we should expect would be plainly spoken of, and clearly marked, on the very face of the gos­pel. Can we open our bibles, without meeting with the depravity of man, the atonement of Christ, the necessity of regeneration, the resurrection of the dead, and the judgment of the world by our Lord Jesus Christ?

Take away any of these doctrines; and see how the gospel will stand. If you remove the atonement, in what will the gospel differ, from the morals of Zoroaster, Socrates, or Seneca? except, that it is the best system of morality which can be found? Remove this, and you deny the depravity of man, the necessity of re­generation, and a future judgment.

The same may be said, of any other constituent part of the gospel. If you deny depravity, you ren­der regeneration unnecessary; and the atonement be­comes absurd—deny regeneration; and Christ would be the minister of sin—deny the resurrection of [Page 8] the dead, and a future judgment; and religion will be licentiousness; and the whole moral government of God will be destroyed. They who hold these doc­trines, and those necessarily attached to them, must be essentially right. And if all others are considered as unessential opinions, in which men agree, or differ, according to the prejudice of education, the tempera­ment of the passions, or the advantages of enquiry; we shall, perhaps, stand so much the fairer chance, to receive the light of philosophy, while we are solemnly impressed, with the awful mystery of the gospel; and may breathe the spirit of benevolence and charity, while we are earnestly contending for the faith, once delivered to the saints.

This may, in general, be said of the churches in this country. It is our endeavour, to hold fast the es­sential truths of the gospel, with a charitable and lib­eral temper, towards those who differ from us in the unessentials of religion.

3. We, my brethren, in particular, have been care­ful to avoid extremes of opinion, or practice, into which some have gone. In supporting the divine sove­reignty, we have not made God the author of sin. We have held the awful depravity and death of the sinner, without denying the use of means. In terms of com­munion, we have not suffered ourselves to be exalted, above the claims of an imperfect, probationary, and militant church.

On the other hand, we have not denied the gov­ernment of God. We have not made Christ the mere minister of grace; by representing man, as working out his own matter of justification. We have not separated the means and instruments of grace, from their Almighty agent. Nor have we opened the bo­som of the church, to every intruder. It has been our endeavour, to gather into the church, the sincere enquirers after truth, and the humble followers of Jesus Christ: forming our judgment, on the rectitude [Page 9] of their lives, and the spirituality of their conversa­tion.

4. Another argument in our favour, my brethren, is the simplicity of our scheme. This mark of truth, has always distinguished it, from the affectation and obscurity of falsehood. Our system, without the corruptions of the beast, the additions of the false prophet, or the deceitful workings of the dragon, has been essentially the faith of the orthodox church, thro' all changes of christianity—the standard, from which erroneous dissenters, speculative believers, met­aphysical doctors, and assuming popes, have varied; and to which the reformed have constantly returned. It is such, as to its plainness, purity, and power, as the great divine teacher would inculcate—such, as fishermen could understand, and men of all capacities receive. It is a structure, which in the light of eigh­teen hundred, discovers no disproportion, to the most discerning eye. It shows, more clearly than ever, its divine original. It does not, like the image of Ne­buchadnezzar, manifest unsound materials; but with pyramidal strength, it securely rears its lofty head to heaven; and bids defiance to the rage of man, the arts of Satan, and the waste of time.

5. We cannot help mentioning, the tendency of our faith, to unite and strengthen the church of Christ. It removes the first occasion for controversy and dissen­tion; by setting nonessentials in their proper place, and by addressing itself to the plainest understanding. When the constituent parts of the gospel, are candid­ly explained, and judiciously settled, all capacities may understand it, and unite in it, who are not essentially defective in religious experience.

My predecessor ^* was an eminently wise and good man, whose long, and successful labours, are yet in blessed memory, with you who have been wit­nesses of his ministry. He was well acquainted with [Page 10] the oil and composition of the sanctuary. He gave you the gospel in its simplicity; without exciting you to controversy, or lulling you into apathy. Adapting the great essential practical truths of religion, he ex­plained them without affectation, and held them with­out wavering. His venerable example, I have, with short steps, and feeble exertions, endeavored to fol­low. For these reasons, there has been a great har­mony in the sentiments of this church; which I pray God may continue, for your peace and love in the Lord Jesus. May you neither degenerate into care­lessness of what you believe and profess; nor fall into contentions on circumstantial and speculative subjects; as if Christ was to be divided, between Paul and Bar­nabas. How much is Christ dishonoured, by saying I am of Paul, and I of Apollos, and I of Cephas. Alas! How far, from the proper spirit of those, who are all professedly one in Christ Jesus; of whom the whole family, in heaven and earth, is named!

6. The last thing I shall mention, in confirmation of our gospel, is the manifestation of its power in the conversion of sinners. The work of grace has shown us, that the articles of our faith are from God. We find them deeply impressed on the minds, of all those who are born again to a lively sense of the truth, and of their need of Christ. They have been convinced of the evil of sin. They have seen the value and wonder of the atonement. They have felt the awful terrors of judgment upon the impenitent— the justice of God in them; and the necessity of be­ing reconciled to him from a new heart and life. And when they have been able to take hold of the new covenant, they have evangelically repented of sin. They have admired the grace of the gospel; and have expressed their joy in prayer, for divine assistance; and in praise to God and the Lamb, for bringing sal­vation to a guilty world. We may add, the spirit of the Lord who beareth witness with our spirits, hath taught us that our gospel is the wisdom of God, and [Page 11] the power of God. Many of us, who were once dead in trespasses and sins, hope we have been quickened in Christ Jesus, unto that new, and holy life, with­out which no man shall see the Lord.

These are such strong and indubitable features of divine truth, as give us the highest evidence, that we have received the gospel of Christ in simplicity.

Having considered what we have received as the gospel; and whether we have received the true gos­pel, we proceed—

III. To enquire how this subject applies to us; and what use may be made of the application.

Our situation, is similar to that of those mentioned in the text. I was called by the providence of God, to preach the gospel to you, as the apostle had done to the Galatians; and am now separated from you, as he was from them. I ought to be able to call you to witness, "that the gospel which was preached of me, is not after man—but by the revelation of Jesus Christ." And you ought to be able, to bear testimo­ny for yourselves, that you have received it as it is in Jesus. For if it solemnly concerns me, to know whether I have been faithful to declare the whole coun­sel of God; the enquiry is equally interesting to you, whether you have heard the will of God, and been careful to obey it.

Let us, therefore, more particularly attend to the use, which may be made of this subject, in applica­tion to ourselves.

1. If this subject has convinced you, that your gospel is the truth, how important is it, that you should preserve it from those innovations, which tend to its corruption. Innovations there are, my breth­ren, which have this tendency. You are already un­der censure, by those who affect a purer church. Her­esy and orthodoxy, I am sensible, are a mere vice versa, in the mouths of different parties, like the meum and tuum of commerce. But you will feel the necessity of standing on your guard, when you consider, that [Page 12] the charge of heresy is one of those excitements, which the beast has used, to make the world wonder after him. I sincerely hope, you will not become a prey; either to those daring metaphysicians and pre­sumptuous innovaters, whose object, like that of French politicians, will be to revolutionize, or divide and ruin you; or to those preying moralists, whose preaching would harden you into stone, or convert you into disciples of "illuminated" morality.

2. This subject suggests to our minds, that state of man, which gives occasion for preaching the gospel. The first notion of the gospel, carries the idea of an aw­ful depravity. If man was not in such a state, so great preparations for his return to God, would not only be unnecessary; but they would be absurd, and prepos­terous, as coming from infinite wisdom. It is because this truth is not felt, that the preaching of the gospel, is an offence to the Jews, and foolishness to the Greeks. A sense of our depravity, makes the gospel appear to be the wisdom of God, and the power of God. If I have not inculcated this great truth, I have neglected an essential part of the council of heaven—You have not yet been taught the occasion of Christ's coming. Or if I have preached this doctrine, and you have not heard, you have had no sense of the holiness of the law against which you have sinned. You have not learnt that the law is before the gospel; nor felt that the wages of sin is death. Consequently, you have seen no beauty in the gospel system, nor any need of the atonement of Christ.

3. We are led to consider, what is the design of the gospel. It is not merely to show us our condition, as sinners, who have lost the communion and favor of God: it carries a much nobler idea. By convin­cing man of sin, it designs to display the character of God; who manifests himself, not only a being of righteousness and truth, but of benevolence and mercy—a being, who takes no delight in afflicting his creatures, even with a sense of their own wretch­edness [Page 13] by sin. Whose love is such, that he has open­ed a way for sinners, thro' the sacrifice of his own son; by whom the honor of the law is restored; and means prepared, thro' which, by divine grace work­ing in them, we might have the spirit of adoption, and be able to use the natural language of children who have never gone astray. "Our father who art in heaven; may thy kingdom come; work in us that which is well pleasing in thy sight; and finally may we be admitted into thy presence without spot, thro' the merits of the Lord Jesus, to the praise of thy grace."

4. Hence we may see in what character, we are to receive the preachers of the gospel. They are to be received; not as moralists; not as philosophical rea­soners; not as public orators and critics; but as ser­vants of Jesus Christ, sent, to make known the will of God in the mystery of grace—who are to take oc­casion from the terrors of the law, and the conviction of sin, to show the coming and glory of Christ; and to lead sinners to embrace his gospel; that they may honor, both the justice and mercy of God; in their return; and enjoy him forever. Therefore says the great apostle, "We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants, for Jesus' sake."

If these things are true, how inconceivably solemn, is the preaching of the gospel! The ministers of Christ should be able, in the language of St. Paul to the Galatians, to call God to witness for them.— "Behold, before God, I lie not." They have com­mitted to them, the unsearchable riches of Christ— they come to their hearers on an angels' errand; to tell them their situation; and to show them what God has done in Christ for their salvation—to convince them of the irrecoverable loss of those that die impenitent; to make them flee for their lives to Jesus Christ, as to an ark of safety, and city of refuge, from the aven­ger of blood—to persuade them, if possible, to lay [Page 14] hold on the hope set before them, which, like an an­chor entering within the vail, will finally conduct them to the embraces of him, who is the author and finish­er of faith; and into the presence of God, where is fullness of joy.

How very far then, is that unruly, carping dispo­sition, which is often exercised toward ministers, from the spirit of serious and candid hearers of the gospel! Ministers are, indeed, sinful and imperfect men; but God has seen fit to commit this treasure un­to earthen vessels, that the excellency of its power, above what we should expect from such instruments, might be of him who worketh all things, according to the counsel of his will. You remember the words of our Saviour to his apostles, "whosoever receiveth you, receiveth me, and he that receiveth me receiveth him that sent me." Most people hear the gospel as if it was not addressed to themselves, but to their neigh­bours; or rather, as if the preacher was setting forth a scheme of salvation, for the inhabitants of Jupiter or Saturn. They do not seem so much as to think, that he is a messenger from God, to show them the danger of their situation, and call them to repentance. How dreadful, my hearers, will be the situation of unfaithful ministers, who have shunned to declare the whole counsel of God, and suffered sinners to perish without warning! And how much less awful, will be their condition, who have come to destruction, ha­ving despised privileges, sinned against warnings, and trodden under foot the Son of God—to whom, after having rejected the gospel of peace, even with God, the fountain of mercy, there remaineth no more sac­rifice for sin.

5. The occasion and the subject unite, in calling our minds to that solemn relation, which shortly sub­sisted between us, but now is no more.

Have I not preached to you the gospel of Christ, in plainness and solemnity? Have I not dwelt on its most essential doctrines? Have I not shewn you the [Page] danger of continuing in sin; and the necessity of be­ing born again to a new and holy life? Have I not pointed out the last state of the impenitent—that of yourselves you cannot come to God; and if you could, that he could not receive you without a Saviour? In view of these truths, have I not led you to Christ, as the only way, the truth, and the life—as to an all-sufficient Saviour, the son of God, who is able to save to the uttermost, all that come unto God through him? He has gone before us, through the sufferings of persecution, and the agonies of death, to that res­urrection, from the grave, which will shortly present all his followers, with immortal glory, into the pre­sence of his father, and our father.

Let me ask you, my hearers, how you have im­proved these truths? If I have been unfaithful, will it save you from giving your own account to God? But I am permitted this day to call you to witness that I have preached to you the gospel of Christ; and de­clared the counsel of God. By the mercy of God I have one more opportunity, at least, to deliver my own soul; by warning you not to put far away the evil day—to repent of your sins—to accept of Christ, and turn unto God; while it is your accepted time, and your day of salvation. And I must, by no means, forget so to warn you, and you must be care­ful so to improve, what you have heard from me, that we may not be afraid to see each others faces, a­mong the many millions, who will shortly be assem­bled before the bar of God, to hear their doom. God is witness to the truths you have now heard, and to all you ever heard. He hath given you a conscience of these things, that he might not leave himself with­out witness of his justice, in condemning those who will not obey his gospel. May you, who are yet im­penitent, be awakened before it is too late; and God is able to convince you of sin, of righteousness, and judgment. If you are ever awakened you will see, that the truths I have taught you are real, and inter­esting. [Page 16] Doubtless your consciences now tell you I have spoken the truth. But hark! If the soft whis­pers of conscience, even in those who are careless and secure are thus articulate, how loud must be her thunders, to the awakened sinner, who stands in full view of the law, at the very foot of Sinai in flames, and hears distinctly the Almighty condemnation.— Alas! Who will be able to endure the sentence of final judgment, which will soon be passed, upon all those who know not God, and obey not the gospel of our Lord Jesus Christ.

May we all find mercy in the day of the Lord Je­sus. May the spirit of all truth, guide us now we are separated. I ask an interest in your prayers, that whether I continue in the work of the ministry, or not, God would lead me into the path of wisdom, duty, and peace. My prevailing inclination has been not to leave the ministry; altho' my reasons for it are weighty, as many of you are sensible. May the Lord give you another pastor, more after his own heart, who shall keep you from being scattered upon the mountains of Israel; and feed you with the bread of life. The Lord forgive you, and bless you; and make us all so happy, as to meet in that land of promise, whose rivers flow with perpetual pleasure from the throne of God; and whose fruits are con­stant and unceasing. Here the life of the saints is immortal—society is perfect—love and righteousness exclude contention—joys are unmingled with sor­rows, and friends are never separated.

That this may be our portion, may God grant, thro' him who hath loved us and given himself for us—to him be glory, dominion, and praise. AMEN.