should be examined to the foundation; and that every questioni which might arise, should be thoroughly debated and settled.

Having entered on their work in that blessed spirit, and with a single eye to the glory of God, we may reasonably expect, that they would be led into all truth. The truths which they thus learned, they faithfully preached. Divine power accompanied the word, thousands of persons were awakened to a sense of their guilt, and of their danger; and being directed to the Lord Jesus Christ, as their only, but all-sufficient Saviour, they found redemption through his blood, the forgiveness of their sins; their lives became holy and happy, and many of the first Methodists are now safely landed on the heavenly shore.

Through the peculiar providence of God, Mr. Wesley was long spared as a father to the growing societies; and at various times, was led to write on almost every subject connected with Divinity? His Notes on the New Testament, though concise, are clear and full. His Sermons are probably unrivalled for a clear statement of Divine truth, and a practical and powerful application of that truth. His controversial pieces are on some of the most important truths of the Bible, which are defended in a masterly manner. In them truth is trumphant. His hymns,

with those of his brother Charles, and a selection from some other authors, form a volume which, for real excellence, is probably the first in the English language. The whole of his works taken collectively, form a full statement of scriptural truths, properly explained, and practically applied. On the ground which was laid during his life, Methodism has continued to prosper in an extraordinary manner, and hitherto has suffered no decay. On the present system of sound doctrine and proper discipline, we have reason to expect that it will continue to prevail till the ends of the earth shall see the salvation of God. Yea, till suns shall rise and set no more.

As a member of the Methodist body, I feel anxious that we may ever preserve the purity, both of our doctrine, and our dis cipline; and the purport of my addressing you, especially at this time, is, to state the peculiar necessity of our continuing to abide by our former truths, and of guarding the sacred deposit, which God has committed to our care.

There are two theories that have been advanced, which appear to militate against our views of the important doctrine of regeneration, as stated in the writings of Mr. Wesley, and more espe cially in the Book of God.

One of these theories is, that baptism, when properly adminis tered, is regeneration.

That the apostles were not of that opinion is evident, for when St. Peter went to Samaria, he found Simon, (generally termed Simon Magus,) among the newly formed society of

Christians, who had been baptised. But so far was Peter from considering him as regenerated, that he said to him, "Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God. I perceive that thou art in the gall of bitterness, and in the bond of iniquity."

That our Reformers did not consider baptism as regeneration, is evident from the Catechism which they compiled, where they say, that "Baptism is an outward and visible sign, of an inward and spiritual grace." And that Mr. Wesley was not of that opinion is also evident from all his writings; but, especially, from his Sermon on the New Birth, where he says, "And, first, it follows that baptism is not the new birth; they are not he and the same thing." Again, "For what can be more plain, than that the one is an external, the other an internal work? That the one is a visible, the other an invisible thing, and, therefore, that they are wholly different from each other; the one being an act of man, purifying the body; the other, a change wrought by God in the soul. So that the former, is just as distinguishable from the latter, as the soul from the body, or water from the Holy Ghost."

The other theory is, that all professing Christians are, in the same sense in which the New Testament writers use the expressions, regenerate, born again, justified, and members of Christ's body. Strange as this doctrine may appear, it has had its advocates. But if we examine into the writings of the Reformers, of Mr. Wesley, and also of those who were inspired by the Holy Ghost, we shall find that this novel theory is without foundatiou. Mr. Wesley is remarkably clear on this subject. In his Sermon on the Marks of the New Birth, he says, "But it is not a barely notional, or speculative faith which is here spoken of by the apostle. It is not a bare assent to this proposition, "Jesus is the Christ," nor indeed to all the propositions contained in our Creed, or in the Old and New Testament. It is not merely an assent to any, or all these credible things, as credible. To say this, were to say (which who could hear ?) that the devils were born of God: for they have this faith. They, trembling, believe both that Jesus is the Christ, and that all Scripture having been given by inspiration of God, is true as God is true, &c. yet, notwithstanding this faith, they are still "reserved in chains of darkness, unto the judgment of the great day." In his sermon "On the Way to the Kingdom," his expressions are equally strong, and equally proper. "A man may be orthodox in every point, he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever blessed Trinity, and every other doctrine contained in the oracles of God; he may assent to all the three creeds, that called the Apostles, the Nicene, and the Athanasian, and yet it is possible, he may have no religion at all, no

should be examined to the foundation; and that every questioni which might arise, should be thoroughly debated and settled.

Having entered on their work in that blessed spirit, and with a single eye to the glory of God, we may reasonably expect, that they would be led into all truth. The truths which they thus learned, they faithfully preached. Divine power accompanied the word, thousands of persons were awakened to a sense of their guilt, and of their danger; and being directed to the Lord Jesus Christ, as their only, but all-sufficient Saviour, they found redemption through his blood, the forgiveness of their sins; their lives became holy and happy, and many of the first Methodists are now safely landed on the heavenly shore.

Through the peculiar providence of God, Mr. Wesley was long spared as a father to the growing societies; and at various times, was led to write on almost every subject connected with Divinity? His Notes on the New Testament, though concise, are clear and full. His Sermons are probably unrivalled for a clear statement of Divine truth, and a practical and powerful application of that truth. His controversial pieces are on some of the most important truths of the Bible, which are defended in a masterly manner. In them truth is trumphant. His hymns, with those of his brother Charles, and a selection from some other authors, form a volume which, for real excellence, is probably the first in the English language. The whole of his works taken collectively, form a full statement of scriptural truths, properly explained, and practically applied. On the ground which was laid during his life, Methodism has continued to prosper in an extraordinary manner, and hitherto has suffered no decay. On the present system of sound doctrine and proper discipline, we have reason to expect that it will continue to prevail till the ends of the earth shall see the salvation of God. Yea, till suns shall rise and set no more.

As a member of the Methodist body, I feel anxious that we may ever preserve the purity, both of our doctrine, and our dis cipline; and the purport of my addressing you, especially at this time, is, to state the peculiar necessity of our continuing to abide by our former truths, and of guarding the sacred deposit, which God has committed to our care.

There are two theories that have been advanced, which appear to militate against our views of the important doctrine of regeneration, as stated in the writings of Mr. Wesley, and more espe cially in the Book of God.

One of these theories is, that baptism, when properly adminis tered, is regeneration.

That the apostles were not of that opinion is evident, for when St. Peter went to Samaria, he found Simon, (generally termed Simon Magus,) among the newly formed society of

Christians, who had been baptised. But so far was Peter from considering him as regenerated, that he said to him, "Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God. I perceive that thou art in the gall of bitterness, and in the bond of iniquity."

That our Reformers did not consider baptism as regeneration, is evident from the Catechism which they compiled, where they say, that "Baptism is an outward and visible sign, of an inward and spiritual grace." And that Mr. Wesley was not of that opinion is also evident from all his writings; but, especially, from his Sermon on the New Birth, where he says, "And, first, it follows that baptism is not the new birth; they are not one and the same thing." Again, "For what can be more plain, than that the one is an external, the other an internal work? That the one is a visible, the other an invisible thing, and, therefore, that they are wholly different from each other; the one being an act of man, purifying the body; the other, a change wrought by God in the soul. So that the former, is just as distinguishable from the latter, as the soul from the body, or water from the Holy Ghost."

The other theory is, that all professing Christians are, in the same sense in which the New Testament writers use the expressions, regenerate, born again, justified, and members of Christ's body. Strange as this doctrine may appear, it has had its advocates. But if we examine into the writings of the Reformers, of Mr. Wesley, and also of those who were inspired by the Holy Ghost, we shall find that this novel theory is without foundatiou.

Mr. Wesley is remarkably clear on this subject. In his Sermon on the Marks of the New Birth, he says, "But it is not a barely notional, or speculative faith which is here spoken of by the apostle. It is not a bare assent to this proposition, "Jesus is the Christ," nor indeed to all the propositions contained in our Creed, or in the Old and New Testament. It is not merely an assent to any, or all these credible things, as credible. To say this, were to say (which who could hear ?) that the devils were born of God: for they have this faith. They, trembling, believe both that Jesus is the Christ, and that all Scripture having been given by inspiration of God, is true as God is true, &c. yet, notwithstanding this faith, they are still "reserved in chains of darkness, unto the judgment of the great day." In his sermon "On the Way to the Kingdom," his expressions are equally strong, and equally proper. "A man may be orthodox in every point, he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever blessed Trinity, and every other doctrine contained in the oracles of God; he may assent to all the three creeds, that called the Apostles, the Nicene, and the Athanasian, and yet it is possible, he may have no religion at all, no

more than a Jew, Turk, or Pagan. He may be almost as orthodox as the devil, &c. and may all the while be as great a stranger as he to the religion of the heart."

I might quote scores of passages, from his writings, equally clear and express on this subject, as also from the writings of the Reformers; but let us now turn to the sacred writers.

The epistles are, (at least most of them,) directed to the particular churches in those places, which bear the name of the Epistle; of course, the apostles would direct their letters to the people of each place collectively, who were united together in the Christian society. And, in addressing each society, they would address them as called, redeemed, regenerate, justified, and chosen. But when we inquire into the proper meaning of those expressions, as used by the apostles themselves in their letters, we find that they cannot, and never were meant, to apply in that lax manner which some persons have lately supposed.

When we examine into the meaning of the term justify, or justification, we find that its proper meaning is, to declare just, or righteous, i. e. to acquit, or absolve from past offences, and accept, as just, to the reward of righteousness. But this justification always was preceded by true genuine repentance-was always received by faith in Christ, and was uniformly accompanied by peace, love, and joy in the Holy Ghost.

When they speak of regeneration, they always speak of it as a change which passes on the believer by the power of the Holy Ghost, whereby he is made a new creature in Christ Jesus.

In the conversation which our Lord had with Nicodemus, he speaks of the new birth, as a being "born from above," and as clearly distinguished from every thing carnal, and fleshly. St. John also, in the various passages in his first epistles, where he enlarges so beautifully on the Christian privilege of our being the children of God, clearly states, that such persons have passed from death unto life; that they have fellowship with the Father, and with the Son, by the Spirit; and that, he that is born of God sinneth not.

So far from those terms applying to all professing Christians, indiscriminately, they can only apply, in the scriptural sense, to those persons who are changed by the power of Divine grace, and are made new creatures in Christ Jesus.

Another doctrine which we are now especially called upon to support, is, the doctrine of the Trinity, as from the beginning believed, and maintained in the Christian church,

On this important subject I would premise, that there is one grand error, into which, it appears to me, some persons have fallen; and that is, to attempt to bring every thing to the bar of human reason; and if their reason cannot fathom the doctrine, they try to new model it, and so to form the system that it may