the same purposes, or in the same indiscriminate

manner.

Christians, agreeably to the example of the apostles, not only worship Jehovah one God, but they worship` that God in three distinct persons, each being God; and they worship and hold communion with each of these adorable persons, as they are distinguished by the personal properties ascribed to them in the New Testament; and with each of them as God. Christ had power, even on earth, to forgive sin; and it was admitted by his enemies, that none but God can forgive sin. He was prayed to as God, not only for the healing of diseases, but for grace to believe: "Lord, I believe, help thou mine unbelief." "Lord, if thou wilt, thou canst make me clean." "Only speak the word, and my servant shall be healed." These were expressions of independent, and not of deputized or limited powers. This is confirmed by the apostles, who, when they wrought miracles, declared that it was not through their own power and holiness, but through the power of Christ, then risen from the dead. How the act of one adorable person of the trinity is ascribed to the whole trinity; and how, in worshipping and holding communion with one, we worship and hold communion with all the adorable trinity, is not now to my purpose to describe.

The power of the apostles to preach the gospel and to work miracles, was truly and properly a delegated and limited power. They declare themselves" Embassadors of Christ," 2 Cor. v. 20. And " messengers of the churches," 2 Cor. viii. 23. The power with which Moses was invested, was a delegated or deputized and limited power. It was the power of a servant, and as

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such contrasted with the power of Christ, which was that of a Son over his own house, whose house is the church. Heb. iii. 5, 6. Consequently, by taking delegated or deputized power in the sense in which the author has applied it, we put the authority of Christ, and of Moses, and the apostles, on an equal footing. This did not the Holy Ghost in the scriptures.

In doing this, however, he is not without company. All the Socinians will join with him. They will worship God through his deputy or delegate, Jesus Christ. They will even admit him to have more extraordinary powers than Moses, &c. though of the same kind. They will admit any thing of that kind, short of supreme deity, and independent power in and over his own house. Not only so, but he will find associates in the Mahometan camp. They teach that Jesus had a delegated power to work miracles, &c. On this principle he might receive the right hand of fellowship from the Muslem church; with respect to which, I agree with the learned Faber, and many other divines, that it is an apostate branch of the christian church, and not strictly heathen.

The reverend author agrees also with the Mahometans in the method of propagating and enforcing religion, by the sword of the civil magistrate; but they would on just grounds deny that ever Jesus, or his apostles, authorised such a method, and would claim it to their own prophet. In this controversy, the reve rend author must fail; for he certainly can produce no authority for propagating the christian religion by the sword, or lesser punishments, from the new testament; nor, as I have shewn elsewhere, even from the peculiar Sinai covenant. Having thus brought himself, in so

great a measure, in unison with the Mahometan church, he and they may be left to settle what differences remain. Before we have done, we will find him in as near a connexion with the other apostate chris tian church, viz. of Rome, in which the blood of the saints is found. For the principles of Mahomet, and the propagation of that extraordinary delusion, I refer to the first volume of the Modern Universal History; and for a compend of it, to the Abbe Millot's Elements, and to the Encyclopædia.

The author, however, intermixes his mistakes with some great truths. Page 10, he says, these two great branches, as he calls them elsewhere, "differ in their immediate origin, as already hinted. Magistracy flows immediately from God Creator, and is predicated upon his universal dominion over all nations. And as it flows from God Creator, the common Parent, and Head of all, the law of nature, common to all men, must be the immediate rule of all its administrations. A relation common to all, should be regulated by a rule common to all. All stand in the same relation to God, considered as Creator and Moral Governor. The standard for regulating this relation, must, of course, be common. This standard is the law of nature, which all men necessarily possess. Revelation is introduced as a rule, by the requisitions of the law of nature, which binds men to receive with gratitude, whatever God is pleased to reveal; and to adhere to it, as the perfect rule, under pain of condemnation, and being treated as rebels against his moral authority."

Page 11. "Magistracy respects things external, relating immediately to the outward man." And again, "The magistratical power is lordly and imperial. It

belongs to its functionaries to exercise dominion, as the vicegerents of God; use compulsory measure. with the disobedient, and enforce obedience to the laws, of which they are the executors." And again, page 12, "The immediate and proper end of all civil power, is, that the good of the commonwealth may be provided for, their temporal safety and civil liberty secured upon the footing of the moral law." Page 13. "Civil power may be vested in one or more. This is left to the discretion of the body politic, and is hence called 'an ordinance of man.' 1 Pet. ii. 13. Whatever the particular form be, whether monarchical or republican, it is legitimate, and entitled to obedience, provided the constitution be agreeable to the moral law." Again, page 14, "The civil power extends to all persons resident within the realm, be their estate, character or condition, what it may. Rom. xiii. 1. Let every soul be subject to the higher powers."

The above is extracted from the particulars wherein he states that his civil and ecclesiastical branches differ; and to these I cheerfully agree. I am sorry that I cannot agree with some other positions on this subject.

In page 9, the author says, speaking of civil government," It existed previously to the fall, and would necessarily have existed, even had we never revolted from God." "Civil government does not, as some modern politicians affirm, originate either in the people, as its fountain, or in the vices consequent upon the fall. Among the angels, who retained their primitive rectitude, we find certain orders, suggested by the denominations of Archangels, Thrones, Dominions, Principalities and Powers. Col. i. 16. This testifies regular

subordination among them, agreeably to the constitutional laws of their nature."

Why did the reverend author adorn, exclusively, the angels who retained their primitive rectitude, with privileged orders? Did he not know that the new testament, Matt. ix. 34. dignifies Beelzebub with the honorary title of prince of devils-and John xii. 34. the Saviour dignifies him with the title of the prince of this world; and in Eph. vi. 12. believer's are represented as having to contend with principalities and powers; and that in Col. ii. 15. Christ is represented as having spoiled those principalities, and as having made a shew of them openly? Why did not the author admit the honour of privileged orders among the fallen angels, as well as those who kept their original rectitude? This was an unauthorised insult on the fallen angels, such as Michael the archangel did not think it proper to make.

This affords, however, a reason in addition to such as he has afterwards given, why he cannot homologate, that is, acknowledge the government of the United States. They have no principalities; they have no archangels, nor archbishops; they have no hereditary dominions, nor honorary titles, but they believe they have acted agrecably to the law of their nature, which brought them all into the world with equal rights, though not with equal capacities to maintain those rights. The author is requested to explain what the law of the nature of angels, to which he appeals in support of privileged orders, was. Were they propagated by one pair, and did they pass a long probation, before they were in a situation to institute civil governments and privileged orders? Or, were they