to animate his apostles and others in spreading his doctrine, notwithstanding many difficulties; and it would contribute to bring men to faith in Jesus, as the Christ, and to repentance toward God, and every branch of true holiness, and to eminence therein, and to the practice of meekness, resignation, zeal, courage, and the virtues of every condition, whether prosperous or adverse.

That is, what the apostle says of Christ's exaltation. Which is often spoken of in the New Testament, and differently described, but with constant harmony upon the whole. I shall recite some places.

Our Lord himself said to his disciples, before he finally departed from them: "All power is given unto me in heaven and in earth," Matt. xxviii. 18. And says St. Peter, soon after our Lord's ascension, Acts ii. 31, "This Jesus hath God raised up. Whereof we are all witnesses." Ver. 36," Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ." See also ch. v. 30-32. And at the house of Cornelius at Cesarea, ch. x. 40-42, "Him God raised up the third day—And he commanded us to preach unto the people, and to testify, that it is he, which is ordained of God to be the judge of the quick and the dead." Compare this with St. Paul's discourse at Athens, Acts xvii. 30, 31. And says the same apostle, Eph. i. 1822,"That ye may know the exceeding greatness of his power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And put all things under his feet, and gave him [to be] the head over all things to the church."

Having explained this text according to the last mentioned scheme, I shall now conclude with some remarks and observations.

1. Christians ought to show moderation, and carefully maintain love and friendship with one another, notwithstanding difference of opinion about divers matters.

They should not be willing to unchristianize and anathematize any man, who professes to believe Jesus to be the Christ, and to hold him for the head of the church, and Lord and Master of it.

They should not be unwilling to hold communion one with another. If they cannot do that, they should not deny to others the character of integrity; much less admit a

thought of incommoding them in their worldly interests upon account of some difference of opinion. For that is doing so as they would not be done unto. And by the practice of force and compulsion when they are in power, they encourage others of different sentiments from them, when in power, to act in like manner. And according to this way of thinking and acting, oppression and tyranny must prevail every where, and christian people must be always at variance, devouring one another.

There always has been difference of opinion among men. There were divers sects of philosophy, before the rise of christianity. Where there is but one opinion, there is absolute tyranny without liberty; or there is total indifference about the things of religion, without thought and inquiry.

Where christianity is professed, if there is any freedom, the importance of the doctrine will excite thought and consideration. Thence will proceed variety of opinion, unless men's minds were quite alike; which they are not. Nor have all men the like helps and advantages. For which reasons it is not to be expected, that all should see things in the same light.

Though christians are divided in their sentiments about a Trinity, and the person of Christ, and some other points, yet there are many things in which they agree. They all profess to receive the scriptures as the word of God, and the rule of their faith. And there are divers things, which may be easily learned from scripture, in which therefore they ought to agree.

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We are there taught to think of God, as one. "Thou shalt have no other gods before me," was proclaimed by God to the Jewish people in the most solemn manner. deed all christians in general agree in this, that there is but one God; however they may seem to each other at times to multiply deities. Certainly the unity of God is a principle, which we ought to maintain whole and uncorrupted in all its simplicity.

We are likewise to conceive of this one God as eternal, all-perfect, the Creator of the heavens and the earth, and the Governor of the worlds, which he has made.

We should think of God as great and powerful. Else we shall not fear before him at all times; nor trust in him, in the various trials and occurrences of this life, nor seek to him, and pray to him as we ought, to approve ourselves to him: that is, unless we believe him able to hear those who seek to him, and to reward such as diligently serve him.

It is highly expedient, that we trace out by reason and scripture the evidences of the divine goodness and mercy, that we may not shun and flee from him as inexorable; that we may not be discouraged in doing our utmost to please him, though we cannot attain to an absolute and sinless perfection.

When Moses desired to see the "glory of God," and his request was not rejected, God "made all his goodness to pass before him," and proclaimed: "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." See Exod. xxxiii. and xxxiv.

The inspired scriptures continually represent God to us as great and amiable.

He is of purer eyes than to behold iniquity," in any, with approbation, Hab. i. 13. Yet he accepts the humble and penitent. And is as ready to forgive and accept those who return from their wanderings, as they who relent, and are pierced with a sense of guilt, can wish or desire. Isa. lvii. 15, "For thus saith the high and lofty one, that inhabiteth eternity, whose name is holy," that is, sacred, great, and august," I dwell in the high and holy place; with him also, who is of a contrite and humble spirit, to revive the spirit of the humble, and the heart of the contrite."

The value and importance of right conceptions concerning these perfections of God may be seen farther shown in Jer. ix. 23, 24.

These are things in which all men of every rank, learned and unlearned, rich and poor, are more concerned, than in any points of a speculative nature, that are very abstruse and almost unintelligible. The plainest truths are the most important; not the most abstruse and mysterious, as some would persuade men to think. For religion is the concern of all, and the most momentous things ought to be obvious, that none who are not extremely negligent, or wilfully blind, may be unacquainted with them.

And herein is wisdom; to consider God as great, good, and excellent, and to act accordingly, standing in awe of his judgments, studious to gain and keep his favour, by a sincere regard to his holy laws, and doing the things that are wellpleasing in his sight.

We are also to believe, that Jesus is the promised Messiah, the Christ, the Son of God, the Saviour of the world; that he acted by a special commission under God the Father, and that the doctrine taught by him may be relied upon, as containing the true way to life.

Christians must believe, that Jesus had the innocent in

firmities of the human nature; that he really had grief, that he really suffered and died, and rose again, and is ascended up to heaven. Otherwise they lose all the benefit of his example.

We must remember, that Jesus Christ is Lord, to the glory of God the Father. For certainly every thing, concerning the Lord Jesus Christ, was designed for the glory of God, and is actually conducive to it. By his life, doctrine, death, exaltation, and arguments taken thence, men have been turued from idols to the living and true God.

Jesus, in his person, and example, in his life, and in his death, and in his exaltation, is unspeakably amiable. And we ought to give glory and honour to him, who died for us, and rose again, and is at the right hand of God. And though we have not seen him, we cannot but love him. Still it is not to be forgotten, that "Jesus is Lord to the glory of God the Father."

There has been in all times occasion for such hints as these. And those christians are not to be justified, who, instead of praying to the Father in the name of Jesus Christ, address almost all their prayers and praises to Christ, without any warrant from the New Testament, and contrary to express and repeated instructions concerning the object and manner of worship.

One of the reasons why we ought ever to love and honour the Lord Jesus, is, that through him we have been brought unto God, and to the knowledge of his glorious perfections, and overruling providence. As St. Peter writes, 1 Ep. i. 18-21," Forasmuch as ye know-that ye were redeemed by the precious blood of Christ, as of a lamb without blemish, and without spot. Who verily was fore-ordained before the foundation of the world; but was manifest in these last times for you; who by him do believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God."

2. The scheme, which has been last considered, appears to be the plainest and most simple of all. This was taken notice of formerly, and I do not intend to enlarge farther upon it now.

3. According to this scheme, the condescension and meekness, and other virtues of the Lord Jesus, are the most exemplary, and his exaltation is the most encouraging.

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For he is truly of kin to us, and a fit example of faith Heb. ii. 11," For both he that sanctifieth, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren. All of one.” Εξ ένος παντες. • Of one father, that is God,' says Grotius.

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and patience, and rightly the "captain of our salvation:" whose conduct in circumstances like ours, and under like temptations, is inviting and exemplary. Which is agreeable to divers parts of the apostle's argument in the epistle to the Hebrews, ch. iv. 14-16, " Let us hold fast our profession. For we have not an high priest, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.” See also ch. ii. 10-18.

Our Lord's exaltation is also, in this way, most encouraging. His condescension and obedience, in acquiescing in his low condition on this earth, and in yielding up himself to death, are set before us as an example to be imitated. And it is added: "Wherefore God also hath highly exalted him." This affords reason to think, that if we practise meekness, and other virtues, and are obedient to God, and promote the good of our fellow-creatures; we likewise shall be highly exalted, and greatly rewarded. But supposing Jesus to have been, before his appearance on this earth, under God, the creator and governor of the world; his glorification after death will not seem to be so much the reward of his faith and obedience here, as the reinstating him in what he enjoyed, and had a right to before. Our case is then so different from his, as to have little or no resemblance. And his glorification, or exaltation, if may be so called, will be little or no excitement to us.

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But we should preserve this quickening motive and consideration, the glory and reward of Jesus in all its force. Which, as it stands in this text, and in many other places of the New Testament, is the most animating thought that can be conceived.

As the apostle says, Heb. xii. 1, 2, "Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us; ⚫ one original and nature,' Whitby. Of one stock and nature,' S. Clarke. Have all the same origin,' Beausobre. Who goes on all are of one, 'meaning of Adam. In order to be high priest for men, it was necessary, that Jesus Christ should be man. This is what renders him sensible to the 'sufferings of men: that which disposes him to love and help them, and which put him in a condition, whereby he was able to offer up himself a 'sacrifice for them.' See v. 14, 17, 18. and ch. v. 2. x. 5. • Of one father, Abraham,' says Peirce. Who also adds in his notes: This interpretation is confirmed by ver. 16, 17. For he laid not hold of angels, but of the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren: meaning the seed of Abraham.' Which makes little difference in the present argument. See before, at p. 599. Note,

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