Lord's table and diftributing the facramental elements. i 3. The Chriftian fabbath is a divine inftitution to be a day of holy reft, in thankful commemo ration of the reft of Jefus from his labors, by his refurrection from the dead. It is to be spent in the exercises of religion in private, in the public folemnities of divine worship, the miniftrations of the gofpel, and the celebration of the gofpel facraments, baptifm and the Lord's fupper. 4. Thefe facraments were inftituted by Chrift, to imprefs our minds by fuch fignificant emblems, with a fuitable fense of our dedication to him, on the terms of the gospel; our faith in his atonement; our trust in his fufficiency; our union to each other, and to all his difciples; and our hope in his falvation. As these inftitutions of the gofpel are paffing in review, we cannot but reflect, how admirably they are adapted to their end; how they all point to the fame iffue, and agree with each other, and with Christianity in all its parts already confidered. Conclufion. While many inferences, which might be made from the preceding differtation, are paffed in filence, the reader is requested to give his ferious attention to thofe which follow. 1. The harmony of the Chriftian religion is a good evidence of its truth and divinity. Agreement in the various parts of a complicated fyftem is an important argument for the truth of the whole, because truth is ever confiftent with itself; but it is not fo with falfchood; in a complex fyftem of this, inconfiftencies and contradictions will abound. FurVOL. III. No. 7. thermore, in the Christian system, many things are contained which we know to be true, either intuitively or by deduction fhort and plain; and we clearly perceive the connection between thefe, and the other branches of the fcheme, not equally obvious in themselves, or admitting proof by fo fhort a deduction. From the preceding inveftigation, it appears that the whole system refts on a few primary truths, either intuitively evident, or by fhort and easy deduction. Thus, if we admit our most common mental perceptions, we know there is an important difference between pleasure and pain; the firft is the object of defire and the latter of averfion. That per cipient beings fhould be happy and that the greatest fum of happiness fhould exift, is defirable, rather than that a small degree of happiness in an individual, fhould take place at the expense of the greater happiness of many; and finally, that union to the best and greatest felicity of percipient exiftence is the perfection of a rational mind; and the oppofite to this, the depravity of fuch a mind. Thefe truths are so obvious as not to be questioned. By this rule therefore, every character and every scheme of re ligion and morality may be fairly tried. Is it friendly to intelligent happiness on the whole, and in the final iffue? The fyftem of truth which has been stated will bear this teft. Its final object is the highest rational felicity to the moral system; the mean to effect it is the union of rational minds, or general benev olence. We have feen the fever al parts of the Christian revelation to meet and unite in this; and all the great events in the mo LI ral system ultimately rendered fub- | it; the agreement of the parts with fervient to it. The mediatorial each other and with the whole, fyftem is the great work of God and the perfection of the whole, for its accomplishment. With imprefs the serious and contemplathis in view, we fee each branch tive mind, with the fulleft conof divine truth connected with viction of the truth and divinity others, and all forming a perfect of the fyftem, its adaptedness to and confiftent whole, in a connec- its end, and the exiftence and pertion of the parts which is indif- fection of its divine author.foluble. “The heavens, indeed, declare his glory and the firmament his handy work; day unto day uttereth fpeech, and night unto night fheweth knowledge of God."But the Christian system exhibits his character and perfection with ftill greater certainty and clear nefs. How fadly debafed by vain philofophy, and the pride of science, falfely fo called, is the mind which, with this divine fystem beforé it, can be blind to its truth and beauty; and to the exiftence and perfection of its divine author. The Chriftian fyftem may be compared to a great chain defcending from heaven, confifting of numerous links, all connected with each other and with the whole ; or, to vary the fimilitude, to a magnificent edifice, which though neceffarily complex, is ftill compofed of the beft materials, and built by an accomplished architect. The attentive fpectator, in contemplating the building, is impreffed with a view of the excellence of the materials, and with the exact conftruction and the exquifite manner in which they are connected, the fuitablenefs of each part to the place it fills, and to the beauty, ftrength and perfection of the whole. He admires the harmony and proportion of the parts with each other, and with the whole. But he most of all, contemplates with delight, the adaptedness of the building for utility, to the object for which it was erected, efpecially if this object be important. In viewing the edifice he will be led to profound admiration of the builder and admire the wisdom, tafte and forethought which projected it, and feel the fame conviction of the ability of the architect, as of the exiftence and workmanfhip of the edifice. Comparing great things with fmall, we may fay, the Chriftian fyftem is like this building. The excellence of each part, and its fuitablenefs to the place and end affigned 2. The truth and divinity of Christianity are evident from its final object, and the means employed to obtain it. The final object is the highest perfection of the moral fyftem, in the bleffed union and communion of all holy beings. The adorable trinity in unity, in the ever bleffed God, is the fource and pattern of all union and communion in holy intelligences. The final defign of the mediatorial fyftem, and of all fubordinate divine operations, is to bring all holy angels and "faints into the nearest union to God and each other, in conformity to the triune Deity. This is effected by a participation, adequate to the nature and capacity of each, in the Holy Ghoft, with each other, and with the Father and the Son. The fcripture doctrine clearly imports that the Holy Spirit is given to all the children of God, to abide in them forever. By this they have joint participation in the fame good; in this alfo, they have fellowship with the Father and the Son, as has been stated. Our bleffed Lord taught this doctrine to Nicodemus when he faid, “ Except a man be born again-of the Spirit-he cannot fee the kingdom of God." Again, "If ye, being evil, know how to give good gifts to your children, how much more fhall your heavenly Father give his Holy Spirit to thofe who afk him?" From thefe and many other fcripture declarations it appears, that the Holy Spirit is the great fummary of the good beftowed on the redeemed, and that he abides with them as a principle of divine life, action and enjoyment. This indwelling fpirit produceth in the heart, love to God, to Christ and to each other, and thus -unites all its fubjects to the king dom of God, and effects in them a joint participation of spiritual good; efpecially, communion with God, and each other, agreebly to the following apoftolic declaration, "That which we have feen and heard, declare we unto you, that ye may have fellowship with us; and truly our fellowship is with the father and with his fon Jefus Chrift." Of the fame import is the apoftolic benediction, "The grace of our Lord Jefus Chrift, the love of God, and the communion of the Holy Ghoft be with you all." The two following fcriptural paffages ftrongly exprefs the union of all the redeemed to each other and to God, through this joint participation of the Holy Ghoft: "That they all may be one, as thou Father art in me and in thee, that they alfo may be one in us." Again in a difcourfe on the final defign of the mediatorial work of Chrift: "That in the difpenfation of the fulness of times, he might gather together in one all things in Chrift, both which are in heaven and which are on earth." All who are acquainted with the holy fcriptures know that they abound with paffages of like import, and abundantly prove, that the great end of the Chriftian fyftem is to effect this happifying union and communion, between all holy intelligent beings, through the Holy Spirit, in conformity to the bleffed union and communion in the triune Deity: And that this is effected through the mediatorial work of Christ, applied by the agency of the Holy Spirit, by whom all the redeemed are united in the love of God and each other, and prepared for the most perfect and lafting felicity in the kingdom of God. Thus conftituting a glorious church, in which the divine good pleasure fhall forever rest. That difpofition of the moral fyftem which ultimately effects its highest perfection, by the best means, must be supremely good, and its author must be divine. But fuch is the difpofition of it in the mediatorial plan, and such will be its final iffue. The mediatorial plan muft therefore be divine, and the revelation containing it must have defcended from heaven. 3. This fubject teaches us, why a life of practical obedience to the divine commands, is the best and crowning evidence of the genuinenefs of our religion, and that we fhall be finally saved. This is frequently mentioned in the fcriptures in this view, as that, without which it cannot ap pear that we are the difciples of Chrift, that we live in obedience to all his commandments. That | nefs and prayer, love to the breththis obedience is the fruit & expref-ren and good will to all, with all fion of love to God, faith in Chrift, other Chriftian graces; and beand of an inward fenfe of Chrif- tween these and a life of Chriftian tian exercises, and that it is per-holinefs there is a like proportion; fevering. From the view of Christianity which has been taken, it appears that there is a fixed connection, between the views and affections of the mind and the course of practice. This is true in the affairs of this life and of all focial intercourse, and it is true in religion. "Thisis love that we walk after his commandments and his commandments are not grievous.” as also between the various parts of obedience. The true Chriftian is not engaged in keeping one of God's commands and negligent with refpect to another, but he has refpect to them all. Hence, would we maintain a well grounded hope of eternal life, we must "be ftedfaft, immoveable, always abounding in the work of the Lord." Then we may have the happy knowledge that "our labor shall not be in vain in the Lord." 4. The reader muft have anticipated the great importance of an Hence it appears that a genuine Chriftian, exhibiting proper evidences of his religion, is one who embraces the leading and moft effential truths of Christianity, e-experimental and practical knowl periences their power on his heart and affections, and reduces them to practice by keeping the commandments of God. in In proportion to our deficiency any of thefe, our religion is imperfect, and the evidence of our intereft in the favor of God, lefs fatisfying. If we are greatly deficient in any one, though we may feem to excel in the other branches, we have great cause to fear that our ftate is not good. Becaufe Christianity is proportioned in all its parts. As in all the views of it which have been already taken, fo alfo in this, viz. that our orthodoxy, our experience of the Chriftian graces, and our practice are analogous to each other. The orthodox Chriftian, has a due proportion in experience of the feveral branches of gracious affection: fuch as love to God, repentance towards God, and faith towards our Lord Jefus Chrift, felf abafement, weanednefs from the world and a fpirit of watchful edge of Chriftianity; and the impoffibility of a well grounded hope of falvation without it. Let us then make a practical improvement of the preceding dif fertation, by giving all diligence to make our calling and election fure. We who have the bible, and means of falvation, are exalted to heaven with privileges. Awful must be our ftate if we are finally caft down to hell for the abuse of them! Now is the accepted time, life is a vapor,-eternal confequences depend on the manner in which we improve it. May the grace of our Lord Jefus Chrift, the love of God, and the communion of the Holy Ghoft, be with us! Amen. PHILANDER. I ed correfpondents to communi- than I." That the term. Son imcate doctrinal effays, the follow-plies either the derivation of one ing thoughts upon the Sonship of being from another, as men are Christ, are tranfmitted for infer- called fons, or children of men ; tion, if you view them deferving or the likeness of one being or a place. thing to another, as angels and holy men are called fons or children of God; young men that were inftructed, and prepared for the gift of prophecy, are called fons, or children of the prophets. Wicked men are called children IT of Belial or wickedness, and proud men are called the children of title improper to be applied to Pride. This being therefore a fupreme Deity, and neceffarily implying derivation and inferioriterm Son of God must be reftrictty, it is urged that either the Tis doubtlefs of fome importance to afcertain what is the true fcriptural meaning of the titles, Son of God, Only begotten Son, God's own Son, and the Son, which are in fcripture fo frequently given to Jefus of Nazareth. It is naturally to be expected, that fuch ás are opposed to the doctrine of the fupreme deity of our glorious Redeemer, fhould be difpofed to explain not only thefe, but all other titles which are given him, in fuch a sense as to exclude pro-ed to the human nature, or to the per divinity. Thefe names, however, are fuppofed by fome who are friends to the real divinity of the Saviour, to be expreffive rather of his humanity, or of his mediatorial office, than of his divine nature, as proceeding from the Father by an eternal, ineffable generation; and to be pretty much of the fame import with the names, Son of Man, Righteous Servant, Branch of Righteouf nefs, &c. In fupport of this idea of the Sonfhip of Chrift it is alledged, that the name and relation of Son, according to the idiom of all languages with which we are acquainted, neceffarily implies derivation and a certain degree of inferiority. That the title Son, or Sons of God, is one which is in fcripture given both to angels and men. That Chrift frequently fpeaks of himself as being, in the relation and capacity of a Son, inferior to the Father, and acting by a derived, delegated power, faying, "I can do nothing of myfelf "My Father is greater 92 office of the Meffiah, and muft imply pretty much the fame with Son of Man, Righteous Servant, &c. or the real divinity of Chrift must be given up. mitted that the name and title But although it be readily adSon of God, is many times given to Chrift where the inferior nature is included, and perhaps fometimes where his humanity is prin cipally intended; for this plain reafon, that many things are, in fcripture, afferted concerning his perfon, which are true only of one of his natures, as "That the Lord of glory was crucified," and "That the church was re deemed by the blood of God," -it nevertheless appears evident from revelation, that Chrift's Sonhis affumption of human nature, fhip exifted, previous to either Meffiah. To admit the contrary or his appointment to the office of fuppofition appears, in no fmall de gree, to weaken the evidences of this is a fubject of pure revelation, the fupreme deity of Christ. As we must expect to derive all our in |