and this is the gate of heaven."-You will please to observe that Jacob utters these words while his heart is filled with a lively sense of God's presence. It is on this account that he calls the place in which he was the house of God, and the gate of heaven. It is on the same account that the scriptures represent the church as the house of God. I propose, therefore, on the present occasion, to accommodate the words of the text to the meaning of those phrases in the scriptures, which speak of the church as an habitation for God. In discussing the subject presented in the text, I shall in the

I. First place, shew what constitutes a church that may be styled the house of God.

II. In the second place, consider the church as a state preparatory for heaven.

A few observations shall then conclude the subject.

I. I shall in the first place shew what constitutes a church that may be styled the house of God.

Under this head, I do not propose to point out all the particular things necessary to the organization, instruction, and government of a church; but the nature of it, considered as an habitation for God. A church consists of a number of real believers in Christ, united together under his laws, for the worship and service of God. The following are some of the leading traits in their characters:

1. They have experienced regeneration. This is expressed in the scriptures by various phrases, tending to point out its greatness and importance. Christ represented it under the notion of a birth, when he said to Nicodemus, "except a man be born again, he cannot see the kingdom of God." Paul represented it as "the putting off and crucifixion of the old man, as the destruction of the body of sin, as a restoration from death, as a renovation of the spirit of the mind, as a new creation." The necessity of this change originates in the depravity and sinfulness of the human heart. These are abundantly testified of in the scriptures, and confirmed by the conduct of men in all ages and nations. The testimony of eternal truth is, that men have all gone out of the way; that there is none that doeth

good; that there is no fear of God before their eyes; that they desire not the knowledge of his ways; that they have come short of his glory; that the carnal mind is enmity against God; that every thought of the imagination of man's heart is evil, and that continually. These expressions convey an idea of the greatest alienation of heart from God and holiness. Though all men are sinners, yet all are not equally criminal, obstinate and incorrigible. All, however, are by nature in such a state as to need a renovation of heart to fit them for the house of God, and the enjoyment of heaven. He whose soul is the haunt of wickedness, whose passions are the vile minions of riot and debauchery, whose life is a catalogue of sins; he can be roused from his lethargy by nothing but the loudest thunders of Sinai, and be changed to holiness by nothing but the resistless arm of the Almighty. The essence of this change consists neither in the illumination of the understanding, nor in the reception of any new faculties; but in the infusion of a holy disposition, prompting to holy exercises of heart and conduct in life. The great work of regeneration is by the scriptures uniformly ascribed to the Holy Spirit, as the immediate agent. Thus said Christ, "except a man be born of the Spirit, he cannot see the kingdom of God." "That which is born of the Spirit is spirit." John iii. 5, 6. John, speaking of those who received Christ, says they were "born not of blood, nor of the will of the flesh, nor the will of man, but of God." John i. 13. Paul to the Corinthians says, "we all beholding as in a glass the glory of the

Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." 2 Cor. iii. 18. Paul to Titus says of God," he saved us by the washing of regeneration, and renewing of the Holy Ghost." Tit. iii. 5. The Spirit of God sheds abroad his love in the heart, and conveys to it the same kind of disposition which resides in himself. Hence he who is regenerated, is united to God in love. "For God is love, and he that dwelleth in love dwelleth in God, and God in him." 1 John iv. 16. Hence it is, that all who are regenerated, “are built up a spiritual house." None but such can properly belong to it, and constitute an habitation for the living God. Thus regeneration appears to be an essential trait in the character of

true members, who form a church that may be styled the house of God.

2. The next trait in their character is, that they have true repentance for sin. This is indispensably necessary to pardon and salvation. This was the uniform language of John the Baptist, of Jesus Christ, and his apostles. John "preached the baptism of repentance for the remission of sins." Jesus taught "that repentance and remission of sins should be preached in his name among all nations." The apostles preached the same doctrine, when they said, "repent and be baptized, every one of you, in the name of Christ, for the remission of sins." Evangelical repentance consists not in occasional pangs of remorse, horrors of conscience, or resolutions to amend. If it does, then a Judas, a Felix, and a Herod, must be numbered with the pious, and be enrolled on the list of salvation. There are scarcely any, who, at some period of their lives, have not been alarmed with fearful apprehensions for the consequences of sin, have reformed their conduct, and implored forgiveness of God. These things they may have done, and be entire strangers to true repentance. This penetrates the inmost retirements of the heart. It consists in a holy disgust of sin, considered as a most heinous crime against God, and prompts the true penitent not merely to view sinful actions with abhorrence, but to trace them up to their origin, and disclose all the secret recesses of wickedness. Even when his conduct is fair and unblameable in the eyes of the world, he laments over the depravity of his heart. He possesses a deep and affecting sense of the intrinsic evil of sin; and opposes it, not merely because it exposes to punishment, not merely because it would injure his character, and squander his estate, but chiefly because he views it to be vile in its own nature, ruinous to his peace in its tendency, dishonorable to God, rebellion against his authority, opposition to his holiness and goodness. That repentance cannot be considered as genuine, which does not produce a uniform disgust of all sin, in every kind and degree; while it prompts to an invincible perseverance in every known duty, and an humble dependence on the mercy of God through Jesus Christ. Repentance, as it implies an entire change of motives, feelings and actions, respecting sin, is an indispensable

prerequisite to the enjoyment of God and heaven. Salvation without it, appears highly irrational and absurd. For God to receive one without repentance, would be to receive one as a friend whom he knew to be an enemy. Hence it appears necessary, that all who belong to God's house, should have true repentance for sin.

3. Another trait in their character is, that they possess true evangelical faith. By this we are to understand a firm persuasion of all revealed truth; a persuasion effected in the understanding by divine testimony, and wrought into the heart by the influences of the Divine Spirit. Hence it appears, that genuine faith is no dormant uninteresting principle, leaving the possessor in a state of languor and indifference; but active, producing good works, assuring of justification and eternal life. Paul says, "faith is the substance of things hoped for, and "the evidence of things not seen." According to this definition, it appears to be a kind of divine internal sense, diffusing itself into futurity, conversing with distant invisible objects, bringing them home into present enjoyment, substantiating them to the mind, and laying a firm and immoveable foundation for hope. Evangelical faith has more immediate reference to Christ in his various offices; to all parts of his work as Mediator, Redeemer and Saviour; to his righteousness as the only ground of acceptance with God; to divine mercy through Christ; for the pardon of sin; for the sanctification of the heart; for growth in heavenly life; for complete deliverance from evil, and instatement in eternal beatitude. Hence the scriptures represent faith as "working by love." No wonder that it does; for it brings into view God's most holy character in the great scheme of redemption by Jesus Christ, and descries all the glorious realities of the heavenly state. When the heart is reconciled by divine grace, the soul not only apprehends God's character, but approves it, loves and admires it, as infinitely excellent, and longs to be changed into the same image. Faith works by love towards men. It displays itself in kind benevolent affection, especially to "the household of faith." It embraces, with arms of love," all good men of every denomination, and views them as children of God and heirs of glory. The scrip

tures represent faith as "purifying the heart." This effect appears necessarily to result from its nature. We are so consti

tuted, as readily to assimilate ourselves to those objects about which we are conversant. As faith brings into our view and enjoyment things heavenly and holy, it changes us "into their image, from glory to glory." Victory over the world is another effect ascribed to faith. "This is the victory that overcometh the world, even our faith." As faith brings into view things of eternal weight and importance, the world, with all its pomp and pageantry, recedes and dwindles to a point. The soul rises above it, and soaring towards the divine nature, is lost in its immensity and glory. Thus it appears that faith is an exalted grace, and fits its subjects for the house of God.

4. Another trait in their character is, devotedness of heart to God. This implies a cordial approbation of his character, laws and government. As all true religion is seated in the heart, the source of action and virtue, devotedness of heart implies a constant obedience of all the affections to the divine will, and an external practical observance of all the duties, religious and moral. He who has been born from above, whose heart has been filled with sincere godly sorrow for sin, who depends for salvation entirely on the mercy of God in Jesus Christ, considers himself not as his own, but as "bought with a price;" and endeavors to glorify God in body and spirit. He does not consider religion as a task, but as a pleasure. He finds that the Saviour's "yoke is easy, and his "burthen light." He rejoices to possess religion in his heart, purifying his affections, and fitting him for the house of God.

5. Another trait in the character of those who compose the true church, styled the house of God, is, that God's glory is the highest object in their view and regard. His nature is the sum of all excellence and perfection. It contains everything that can attract the affections, excite the admiration, and call forth the praises of all holy beings. "God is love." With this all his actions and all his treatment of rational creatures, will perfectly correspond. For God can do nothing contrary to himself. All his arrangements and operations, in the great works of creation, in the great kingdoms of providence and grace, are calculated to effect