name fhall be in their foreheads. | him; and he will fave us : This And there shall be no night there; and they need no candle, neither light of the fun; for the Lord God giveth them light. Doth God give to his people true faith in his Son, and feal them to the day of redemption? His defign in fo doing is "unto the praise of his glory." May they truft in him at all times. In the day of profperity may they be joyful, but humble. In times is the LORD; we have waited for him; we will be glad, and rejoice in his falvation." C. A. A Differtation on the Harmony of Chriftianity, or the agreement of its various parts with each other, and with the whole. of adverfity may they confider, A and not faint: For, he is faithful who hath promised. He will cause all things to work together for their good; and, in his time, favorthem with fuch manifeftations of his glory as fhall fubferve his wife purposes. God is fovereign and wife in the beftowment of his favors. Left his people be vain-glorious and too highly exalted in the sweetness of communicated grace and fo idolize their experiences, he fometimes croffes their requests (2 Cor. xii. 7-9.) If they truft in Chrift, glory in the Lord, and walk closely with him, the suitable favors which he I will give them, in his time, will be most fatisfactory to them. If they delight themfelves in the Lord, he will give them the defire of their hearts. The fcriptures are their rule of life. May they "take heed to them, as to a light which shineth in a dark place, until the day dawn, and the day-ftar arife in their hearts :" i. e. until they arrive to perfection of knowledge and felicity. May they live in the Spirit, and walk in the Spirit; (which is the fum of all true religion;) that when Chrift hall appear to judge the world, they may meet him, with expreffions of praise and exultation, like those of the prophet: "Lo, this is our God; we have waited for INTRODUCTION. MONG the various fubjects of difcuffion which occupy the ability of literary men, few are equally important with that of the truth and divinity of the holy fcriptures. Oppofition to these facred books, has employed the pens of many adverfaries; and to deftroy their authority is a leading object of the fyftem of modern philofophy. Indeed, the whole fyftem of religion and morality, natural and revealed, is the object of attack by the unbelievers of this day. This however is so far from fubverting the cause of truth, that the ultimate effect will be di rectly the reverse. This oppofition has already oc.. cafioned many able defences of religion and morality, and several arguments in defence of the truth have been adduced, highly important; which have not been heretofore improved, or not in a manner equally clear and demonftrative. The fubject, however, is not exhaufted; the arguments in favor of Chriftianity are numerous, as they are weighty. Among thefe, and which is highly worthy of the attention of Chriftians, is the argument drawn from the harmony of its various parts, with each other, and with the whole fyftem. A ftatement of this argument In the propofed difcuffion, the leading articles of natural religion will pafs in review, as thefe are affumed in the Christian system, and indeed cannot be separated from it. As it is apprehended that the apoftle Paul had this argument in view in his letter to the Corinthian church, in the words recorded, 1 Cor. ii. 13. This paffage will be adopted as the motto for the following differtation. 1 will be attempted in the following all natural perfections, without differtation. limitation; and alfo the existence of rational, finite beings, fufceptible of the knowledge of that Being, and of their respective relations to each other and to him, we fhall arrive, by a fhort deduction, at the idea of rational happiness, confifting in the union of limited, intelligent beings to each other, and to the original Being. We fhall alfo conceive of that Being as confcious of his own capacity for happiness, and that of the limited intelligence whom he beholds; or that he clearly perceives the tendency of mutual kind affection to the happiness of rational beings, and therefore unites to it, or acts in the manner which he knows to be beft adapted to the most perfect ftate of rational existence. This perfect ftate evidently confifts in mutual love. This is therefore the character of that original Being, and the ftandard for the actions of limited exiftence; or "God is love, and he that dwelleth in love dwelleth in God, and God in him.” The apostle having spoken of the fublime truths of the gofpel, adds the following fentence: "Which things we fpeak, not in words taught by human wisdom, but in those taught by the Holy Ghoft; comparing fpiritual things with fpiritual." The comparison here inftituted is not between things material and immaterial, or even between those which are moral and immoral, but things or truths fpiritual or holy in their nature are compared with each other, and exhibited in mutual agreement and harmony; fo that they produce reciprocal evidence for the truth and divinity of each other, and of the whole In elucidating this fentiment, we shall be led to treat of the religion of the gospel, with the truths of natural religion involved in it, as exhibited to us in the doctrines of the bible, in the experiences of Christians, and in a practical fubmiffion to its commands and inftitutions, and the differtation will be closed with a few inferences. PART I. On the doctrines of Chriftianity. ADMITTING in our conceptions the exiftence of an original, intelligent Being, independently and eternally poffefled of That fuch an original Being of unlimited attributes, really exifts, is certain from the existence of limited beings, and if he exists at all, he exifts neceffarily, and is the author of all limited existence; and knowing that the felicity of rational existence consists in benevolent affections, and flows from it, we must choose it, for God is love. Thus we obtain the idea of moral perfection in God, and that a conformity to this must be the highest excellence in creatures. That as God is the creator and preferver of all, and is infinitely perfect, the government of the world belongs to him, that he fhould difpofe of his rational creatures according to his own pleaf ure, and that their actions should be under the direction of his will; or we fee the ground of the providential and moral government of God over angels and men. Fom the fame fource we trace the idea of moral obligation, or the duty of rational creatures to employ their abilities for the happinefs of intelligent existence; and that this obligation is proportioned to the value of general happinefs and their ability to promote it: That it belongs to God to direct their exertions for this object, and that this divine will, made known to them, muft be the rule of their actions. As a departure from this rule muft be criminal for the reafons and to the degree just stated, the tranfgreffor deferves punishment, in proportion to his obligations, and the tendency of his actions againft general happiness. From thefe fources we arrive at the idea of moral government, in the fyftem; of the perfect law of God, the obligations of man, the fanctions of law, and of final retribution. Such must have been the original law of God, and the obligations of man. Tranfgreffion of the divine law is called fin, and the tranfgreffor is the proper fubject of punishment, as already ftated. Such is the government of God ever men; and the state of alienation from God, which is most evidently common in our nature, is a plain proof that we are finners, and justly expofed to punishment proportioned to the degree of our erimes. Thus far the primary truths of natural religion agree with each other, and with our natural notions, and they perfectly coincide with the doctrines of revelation. A consciousness that we are finVOL. III. No 5. ners is attended with a conviction that we are exposed to fuffer the expreffions of divine difpleasure, and that we deserve it, in a punifhment proportioned to our guilt. In eftimating the degree of our guilt, we are led to weigh the good oppofed by our fin, the degree of our oppofition, and the knowledge, or means of knowledge we poffeffed, of our duty. As the tendency of our fin is oppofed to the perfection of the moral fyftem, or to the glory of God and the good of rational creatures, we are convicted of guilt in one respect, infinite, as oppofed to infinite good. In refpect to the degree of oppofition, and the means of knowledge of our duty, it is finite and admits of ve ry different degrees. The refult fuggefted by reafon, is that we are expofed to a punishment limited in degree, but endless in dura➡ tion. The holy fcriptures confirm the dictates of reafon on this momentous article. They abundantly teach the doc trine of the eternal punishment of the finally impenitent. Z As the rebellion of man confifts in oppofition to the general good, it is evident that in a perfect gov ernment, fuch as that of God, pun ishment cannot be remitted and the finner reftored to the divine favor, unless this can be done in confiftence with that unchangeable standard of moral rectitude. The general good must be as effectually fecured, as by the infliction of deferved punishment. How this can be effected, and the finner be pardoned and faved, reafon can furnish no information. With regard to this, "reafon purfued is defpair." The holy fcriptures confirm the decifion of reafon refpecting the hopelets condition of the finner, without the intervention of fupernatural revelation. They announce a way in which the pardon and falvation of finners can be unitedi with the glory of God, and the good of his kingdom. And, what is more, they reveal this way, even "the new and living way into the holieft by the blood of Chrift." The gofpel doctrine of the redemption of finners by Jefus Christ corresponds to the scheme of truth, already mentioned, as teftified by reafon and revelation, and opens a glorious door of hope for the guilty. It fupports the rectitude of divine government, in all its parts, especially in the punishment of fin, and reveals a way in which the righteoufnefs of that punishment is abundantly eftablished, even in the pardon and falvation of the finner. This is by the introduction of the Lord Jefus Chrift as the fubftitute of the guilty. . From the holy fcriptures we learn that our Redeemer is truly divine, the creator, law-giver and judge of man; a perfon therefore of infinite dignity and worth : That he affumed our nature into a perfonal union with his divine nature, and was "God manifeft in the flesh," capable of fubjection to his own law: That as fuch-he undertook to be mediator between God and man, and by his obedience to death, in our nature, he vindicated the perfection and fupported the honor of the divine law, refpecting its precepts and fanctions, at the leaft, as much as it would have been vindicated by the infliction of the threatened punishment on the tranfgreffor. By his voluntary subjection, in our nature and place, to this law, he clearly evinced that in his gov ernment of man he treated him as he would himself be willing to be treated, in a change of circumftances. Hereby he abundantly evidenced the righteoufnefs of God in his retributions to the guilty, according to the threatenings of his law. The nature of the cafe admits of no higher evidence of the rectitude of a ruler, in his government, than his voluntary fubmiffion to it, by placing himself in the condition of the fubject. The doctrine of the two natures, in Chrift, the divine and human, harmonizes with that of his atonement for fin. Had he not been truly God and equal with the Father, his ability and character would have been totally inadequate to the work of redemption. As a creature, he would have owed to God the utmost he could perform, on his own account; and the merit of his obedience would have been only proportioned to the limits of his nature. There fore in both these refpects, he would have been totally unfit to be the fubftitute for the guilty; and his utmoft obedience and fufferings would have been of no avail for our redemption. Had he not been a creature, he could not have affumed the place of a fervant, or have become subject to the commands and fanctions of the divine law. Had he not been man, he could not have been a proper fubftitute for us, nor would his obedience and death have laid a foundátion for our redemption. Therefore," He took not on him the nature of angels, but he took on him the feed of Abraham.". "Being found in fashion as a man," he humbled himself and became obedient to death, even the death of the crofs." And "the Lord | angel of the Lord, and meffenlaid on him our iniquities.' "Heger whom he hath fent.” bare our fins in his own body on the tree, and by his ftripes are we healed." It was requifite the Mediator fhould be both human and divine: Human, that he might be under the law, in our place. Divine, that his ability and worth might be equal to the perfection and dignity of divine government; "that he might have fomewhat to offer," and his atonement avail to the redemption of his church. He must be the feed of the woman,' as. wellas the mighty God." "A virgin must bear a fon, whofe name is wonderful, and God must be manifeftin flefh." His humanity qualified him to obey and fuffer for us, in our nature; and his divinity gave infinite worth and dignity to the work which he finished on the crofs. We are now led to notice the agreement and connexion between thefe truths, and that of the Divine Trinity in unity. This doctrine is abundantly taught in the holy fcriptures, or in the language of our public ftandards," there is one God in three perfons, the fame in fubftance, equal in power and glory." In all refpects, in which unity is a perfection, God is one. In all refpects, in which trinity is a perfection, he is three. "There are three who bear record in heaven, and thefe three are one." We may alfo from hence have rational conceptions of the divinity of the Holy Ghoft, and fo of his agency in the application of redemption; and the triune Deity is manifested and glorified in the falvation of the redeemed church. The doctrine of the believing finner's juftification by faith thro the atonement of Chrift, is closely connected with redemption by his obedience to the death. By this we are taught that the believing finner is delivered from condemnation, and entitled to the favor of God and eternal life; not on account of any personal defert, or any thing performed by him, but wholly on account of the righteousness and atonement of Christ. "Not by works of righteousness which we have done, but according to his mercy he faved us,” and we "are juftified freely by his grace, through the redemption which is in Jefus Chrift, whom God hath fet forth to be a propitiation, through faith in his blood, to declare his righteoufnefs for the remiffion of fin”— "that he might be juft, and the juftifier of him who believeth in Jefus." Were the Mediator nothing more or greater than a creature, though the first and greatest ever created by God, it has been fhewn he could make no atonement for fin by his obedience and death. This doctrine being admitted, First, because his ability and worth we can readily conceive of our would be finite and fo bear no Lord Jefus Chrift as being the proportion to the infinite demerit true God, poffeffed of all divine of fin. Secondly, because that perfections and the author of all however he was exalted in the feale divine works, in his original na- of created exiftence, he would still nature; but in his humanity, as owe the utmost he could perform inferior and fubordinate to the Fa-to his Creator, on his own account ther; as God's fervant, the 66 and could do nothing as a substi |