this object that the Messiah sent forth the apostles, and all his ministers, to preach the gospel to the world. That the labors of a minister may ultimately effect the salvation of the souls of men in heaven, he must aim to accomplish several specific objects in this life. 1. He must instruct men in the great and first truths of the gospel, such as the apostasy of man from his God; the wickedness of his heart and life; the guilt incurred, and the condemnation and wrath which now abide upon all unbelievers; future judgment and damnation of the finally impenitent, with the eternal glorification of the righteous; the terms of salvation, as faith in Christ, repentance of sin, submission to the gospel, and entire obedience. from the heart. 2. He must labor to awaken his hearers from their stupidity and slumbers in sin; to arouse them to repentance, and thereby produce conviction and a spirit of revival among the people. He must seek to be imbued with that power of the spirit, that God may, through him, make sharp his arrows in the heart of his enemies, and that sinners may be born of God. 3. Not alone should he labor for revival, but also to establish and build up the church in the truth, that he, who hath begun a good work in them, may perform it unto the day of Jesus Christ. A journey must be commenced, it is true, or never accomplished; but to prosecute the journey, is as important to the final issue as is the commencement. A seaman or a soldier must first be enlisted, it is true; but the voyage or the campaign must follow the enlistment, or the harbor or the victory can never be realized. Therefore, as without conversion to God no man can be saved, so a godly life and gospel order are indispensable to a safe conduct to the heavenly Jerusalem; hence the ministers of Jesus must labor to accomplish this, that those who have embraced the gospel may not fail of the grace of God, but enter into life and glory. Very much of the work of the New Testament preacher, is to preserve the church from error and backsliding, and to maintain gospel order. Thus, whatever be the work, whether the conversion of sinners, or the building up of the church, the final ultimatum constantly kept before the mind of the gospel minister must be the eternal salvation of the soul, when glorified with Christ.

VIII. In view of the things here stated, and of the peculiar relations sustained by the man who is entitled to the solemn and important denomination of a New Testament preacher, and in view of the awful short comings so apparent among those who take upon themselves this high profession, my brethren will not take it ill though I address them pointedly and faithfully, as one who expects soon to give an account to the judge of quick and dead.

1. Dear brethren, do you reflect as you should, that you have bound yourselves by a most sacred obligation to conform to the New Testament, and to give yourselves wholly to the work and will of Christ your king? It is binding, like the most solemn oath, upon us all, as ministers, to drink deeply into the spirit of the Lord

Jesus Christ and his gospel. We are not our own, nor are we engaged in our own work. Are we like the first preachers, willing to make sacrifices for the salvation of souls and the glory of Christ? Or have we our own ease and emolument in view? Do we feel the same readiness that Paul did to be subject to the divine direction, when he avoided going to Bithynia, because the spirit so dictated; and went to Philippi because he was divinely taught to go to Macedonia? Ministers should be the holiest men on earth, and the most free from the love of the world, and from the contaminations seen all around us. The temptations to depart from the truth and the true spirit, are strong and numerous. Nothing but "more grace" can preserve us from falling into the tide of this world; but the grace of God is sufficient, if we throw ourselves wholly into his work, and upon his sustaining power.

2. As the present occupants of this high station are the men authorized to introduce others to the holy calling, our responsibility in this respect is very great. Paul directed Timothy to commit these things to faithful men, who should be able to teach others also. No man should be solemnly inducted into the holy office, who has not proved himself a faithful man of God, and who gives the most positive evidence that he will remain faithful. If the ministry become corrupt by the introduction of unfaithful ministers, then wo to the churches who are guided by such unfaithful shepherds, or rather wolves in sheep's clothing! Paul's direction was, "lay hands suddenly on no man." If a man wishes to obtain the eldership, or if a few partizans are anxious to lift up their friend to a higher seat, they can easily find some pretext for urging his ordination. Shall the ministers of Christ be governed by such small things? God forbid! The New Testament rule and usage is, to fast, pray, and be persuaded that the Holy Ghost says, Separate them to me.

3. Steadfastness, and unremitting zeal and perseverance, particularly at the present time. It has long been a leading sentiment with us, that the belief and promulgation of no one sentiment, be it ever so good, should be made a test of Christian fellowship. Holiness, and entire consecration to God and his cause, are the great objects, and should be pursued first and last. Here let us be steadfast, leaving the divers and strange doctrines of this prolific age to attend faithfully to the divine rule.

Finally, brethren, let us be holy. Let us give ourselves wholly to God and his work. Let us search the word of God, and conform to its precepts, independent of human opinions. If we sustain the character of New Testament preachers to the very letter, God will never forsake us even in the most trying times. But wo to those who forsake the right way of the Lord. Lift up your eyes to the crown of glory that fadeth not away. The true New Testament preacher has the promise of him who cannot lie. Let us feel that we watch for souls, as they that must give account, that we may do so with joy, and not with grief.

ARTICLE VI.

Jesus Christ the Son of God.

THE phrase Son of God, is used in different acceptations in the Holy Scriptures, and referred to different orders of beings. It is applied to both angels and men. But it is used in relation to our Lord and Saviour Jesus Christ in a high and peculiar sense, in a sense in which it appears never to have been applied to any other being whatever. Jesus is styled in the New Testament, The Son of the God, and no other person is so styled in the whole Scriptures except Jesus Christ himself. This pointed distinction shows that the use of both articles, ho and tow, are intended to carry peculiar emphasis with them, and to convey a higher and more dignified meaning by this name, when applied to Jesus, than when referred to any other being. This idea is also confirmed by the sublime attributes which are annexed to this title, in the first chapter of the Epistle to the Hebrews, and from the superior rank which the Son of God is there represented as sustaining above the angels. He is, furthermore, described as being the proper Son of God, and God is declared to be his proper Father. He is, moreover, said to be God's own Son, God's only Son, and the only begotten of the Father. All these phrases and expressions are applied to Jesus Christ, and represent him to be the Son of God in a high and exalted sense, in a sense peculiar to himself.

The doctrine that Jesus Christ is the Son of God, is a doctrine of the first importance, for a belief in this doctrine was made a leading article in the primitive profession of faith. "And we believe, and are sure that thou art the Christ, the Son of the living God. He that believeth on him is not condemned: but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. These things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. And Philip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God." These passages speak a language clear and decisive, and imply that whatever disputes may have arisen among Christians on this subject in modern times, there seems to have been none in the times of the apostles. Both Jews and Christians, appear then to have agreed on this subject; the only question that divided them was, whether Christ was or was not the Son of God. If there had been any ambiguity in the term, if it was not well defined and understood, it would have been very unfit to express a leading article of the Christian faith.

The title Son of God, is a relative term, and is designed to point

out the relation in which he stands to the Father, and not any relation in which he stands to men. This obvious import of the phrase Son of God, has been generally overlooked. It is used to express what he is in himself, and not what he is by any appointment of the Father. It designates his personal character, and not any official station which he filled by the appointment of God. The term Son of God is not, as some have supposed, synonymous with Messiah. The title Messiah, is wholly official, and especially designed to exhibit that relation in which Jesus stands to us. These terms are not, as some have supposed, convertable, since they convey distinct and essentially different ideas; the one relating to the personal, and the other to the official character of our Lord-the one referring to the relation in which he stands to God, and the other to the relation in which he stands to men.

It has been supposed by some, that Jesus Christ has been denominated the Son of God, in relation to his miraculous conception, and by others with reference to his resurrection from the dead. But both of these reasons cannot be true. If he is called the Son of God, with reference to his miraculous conception, he cannot be so called in relation to his resurrection from the dead: and if he is called the Son of God with reference to his resurrection, he cannot be so called as it relates to his miraculous conception. So far from our Lord being called the Son of God in relation to his resurrection from the dead, his resurrection is urged as the proof by which the doctrine of his Sonship is established: hence the apostle says, he was declared to be the Son of God with power, by the resurrection from the dead. It is true that our Lord was miraculously conceived by the Holy Spirit, and that such a conception was peculiar to him; but it does not follow that on this account he was called the only begotten of the Father. In the numerous instances in which Jesus declared himself to be the Son of God, he made no allusion whatever to his miraculous conception. On this subject he observed a total and uniform silence; and so also did his apostles. In the numberless instances in which they declare him to be the Son of God, they make no allusion whatever to this fact as laying the foundation of his Sonship.

In seeking for the true grounds upon which Jesus Christ is called the Son of God, we must look higher than his miraculous conception, or of his Messiahship, or of his resurrection from the dead, or of the power given to him of God; none of these circumstances, singly considered, or all of them put together, will be sufficient to account for the title. He is truly and properly the Son of God, having derived his existence from him before all worlds; and, therefore, he is in himself truly and properly what the Scriptures declare him to be, the only begotten of the Father. This doctrine is inculcated and enforced by the Apostle Paul in his Epistles to the Colossians and to the Hebrews. "Who is the image of the invisible God, the first born of every creature. He is the brightness of his glory, and the express image of his person." It is here

affirmed, that God is invisible-that Jesus Christ derived his existence from God-that he bears the express image of the Father, and that he is the first being God produced.

As to the invisibility of God, this is frequently affirmed by the sacred writers. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see. By faith he forsook Egypt, not fearing the wrath of the king, for he endured, as seeing him who is invisible. No man hath seen God at any time. If a man say, I love God and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?"

God is here said to be invisible by the way of contrast to the visibility of Christ. Jesus Christ is never represented as invisible in any part of the Scriptures; and it might seem strange had he been so represented, since he actually took upon him flesh, and appeared and was seen in the world; which things the nature of the Father cannot possibly admit. His being here called the image of the invisible God, implies his own visibility, for the perfections of God eminently shine forth in him. This view of the subject is confirmed by the apostle in his Epistle to the Corinthians: "In whom the god of this world hath blinded the minds of them which believe not, least the light of the glorious gospel of Christ who is the image of God, should shine unto them." Besides, Jesus Christ, as the angel of God's presence, frequently appeared to the Patriarchs, and they saw him and conversed with him. He also appeared to the Apostle Paul, after his ascension to heaven. Jesus Christ is, therefore, the visible image of the invisible God, in whom the glorious perfections of the Father have been revealed to mankind. It is on this account Jesus is called the brightness of his glory. And for the same reason St. John says, "The word was made flesh, and dwelt among us; and we beheld his glory, the glory as or the only begotten of the Father, full of grace and truth."

It is here also affirmed, that the existence which Jesus Christ possesses, he derived from the Father. In the Epistle to the Colossians, the apostle says he was born; and in the Epistle to the Hebrews, he represents him as a ray, proceeding immediately from the God of light. This idea is fully expressed in both of these declarations, that Jesus Christ possessed a derived existence, and that his existence was derived from the self-existent God. All the passages in which Christ is called a Son, in which he is declared to be born, and to be begotten, affirm him to have had an origin, and fully and plainly contradict the idea of his self-existence. In the