der the altar still cry for vengeance. The Lord of the church has not stood an indifferent spectator of her wrongs. He has considered them as done to himself, and that those who have touched her have touched the apple of his eye. He will retaliate on these enemies, because the day of veangeance is in his heart, and he shall break in pieces the oppressor. He shall strike through kings in the day of his wrath, and wound the head over many countries. But as the day of vengeance is in his heart, the year of his redeemed shall come, even the year of recompences for the controversy of Zion. In vain shall the corrupt and apostate lands of our nativity expect to escape. The blood of the saints is in our skirts, never yet mourned over, the glorious work of reformation is no more, in the civil and ecclesiastical constitutions, and in the administrations influenced by them the prominent features of the Man of sin are easily recognized. Would to God the nation saw its danger, and the necessity of purging out the Antichristian leaven, by repentance and reformation, lest God come to do it by his judgments. Let us fear lest the church's Lord, when smiting the Babylonian image on its legs, should extend the stroke to us, and make us as the chaff of the summer threshing floor.

2. THE church faithfully adhering to her Lord may rejoice amidst the convulsions and revolutions of the moral world The Man of sin has found means to preside in the political counsels of the nations, and has taken care to have his interest interwoven with their constitutions; in order that he might secure their assistance on any emergency. He has succeeded; for the nations are not more forward to support any cause, than to bear up his declining interest. But this is the

most effectual means of introducing revolutions into their own kingdoms and constitutions, and convulsing them to pieces. The kingdoms of this world are to become the kingdoms of our Lord and of his Christ, and all dominions are to serve and obey him; but this can never take place until these kingdoms are revolutionized. This, we may expect, will be effected by terrible judgments, on account of the support they have afforded to the Man of sin, and their oppression and persecution of the church. The Scriptures nowhere promise reformation to these Antichristian kingdoms until they are convulsed by terrible judgments. "I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen." Hag. ii. 22.

THESE revolutions have commenced, nor is there now any prospect of their ceasing. Little is yet done in order to the deliverance of the nations. The shackles of tyranny and despotism are drawn still closer, and oppression becomes greater. The nations have drunk of the cup of God's fury, and are mad; they are mutually hastening each other's destruction. Their best formed alliances are broken by mutual jealousies; nor are they allowed to obtain peace because the grand quarrel is between heaven and them.

BUT the church has cause to rejoice amid these awful scenes, because they are all conducted by the arm of her Lord. Now is he seen coming from Edom, with dyed garments from Bozrah, travelling in the greatness of his strength, and red in his apparel, by shedding the blood of his enemies. Now shall the church learn from experience that "He is faithful and true, and that in righteousness he doth judge and make war." She has all the assurance her Lord can give her,

"That the mountain of the Lord's house shall be established in the tops of the mountains, and shall be exalted above the hills; and all nations shall flow unto it," but he must first, "judge among the nations, and rebuke strong people." The church's Lord is as mighty to save her as to destroy her enemies. She is now called to wait on him in the way of his judgments, and to observe his hand when it is lifted up. View, then, these bloody dispensations of providence as your Lord appearing with his vesture dipt in blood-the blood of your enemies; and be assured that he will never be at peace with them until he has overwhelmed them in the sea of his anger, and conducted you safely through; that you may sing the song of Moses and the Lamb.

3. SUCH as deny the supreme Deity of the Mediator cannot possibly worship him, whatever they may pretend. Divine worship lies primarily and radically in the ascription of supreme Deity. It is the greatest robbery that can be committed on the Son of God, to deny this. Certainly he knew better than we what belonged him; and as he did not commit a robbery upon God, when he claimed equality with him, we ought not to deny him that claim. The mediator of Socinians is a mere man, a creature of their own ima gination, as no such being exists. To worship such a mediator is to worship an idol, which, as the apostle affirms, is nothing in the world. They therefore worship they know not what. Were our Mediator only man, religious love and esteem would be due to him, but not religious worship. Religious love is exercised by Christians, to each other, but religious worship is paid to God, who is the foundation of religion. Faith in a mere creature, prayer and confession to it, in order to obtain pardon is inconsistent, and implies idolatry;

as it supposes the creature competent to answer prayer and confer pardon.

BUT while the supreme Deity of the Mediator is denied the true God cannot be worshipped. God is as necessarily three personally as he is one essentially. These divine persons are only one object of worship, because they are only one being, one God. By denying the divine personality of one of these persons we deny Deity to God himself. We may as well deny the Deity of the Father as the Son; each of the suppositions will equally affect the object of worship. If we destroy, in our idea, the Deity of the Son, we have not the true God remaining as the object of our worship. "Whosoever denieth the Son, the same hath not the Father." 1 John ii. 23. While the Deity of the Son is denied, the Deity of the Father cannot be held, because they are essentially one God. It then follows that when divine worship is denied to the Son, it cannot be given to the Father: That is, the Father is not worshipped as the true God unless the Son is worshipped along with him. as the same God. "He that honoureth not the Son honoureth not the Father who sent him." John v. 23. We may as well deny to God any of his divine perfections, holiness, justice, omniscience, &c. and hold him still to be the true God, in that light, as deny the Deity of any of the divine persons, and still profess to hold by the true God as subsisting in one person. the three divine persons are not three Gods, but one only, they are but one object of divine worship, though to be viewed under different considerations. There ought to be unity in our worship, though we are carefully to keep in view the distinction of persons, and their character and place in the economy of salvation.

As

4. BELIEVERS, by enjoying fellowship with their

Lord, have communion with the three-one-God. As they are one undivided object of worship, so are they one object of enjoyment. This God is the one God, the one portion of the church. But a Mediator was necessary; and this one God became Mediator. A Sanctifier was necessary; and he also became the Sanctifier. In doing this, God only reveals himself as the portion of his people, and in a way fully adapted to their situation. Though these divine persons act distinctly in the economy of salvation, they never act separately; as they subsist distinctly but not separately: in like manner believers enjoy distinct communion with each of them, but never separately. They have always fellowship with each of them together. "Our fellowship is with the Father and with his Son Jesus Christ." 1 John i. 2. The love, grace, and consolation in which believers have communion with God, are the love, grace and consolation of the Father, Son and Spirit."Grace be unto you and peace from him who is, who was, and who is to come; and from the seven spirits which are before his throne, and from Jesus Christ the faithful witness." Rev. i. 4, 5. The Spirit dwells in them, and produces the fruits of faith: love, joy, &c. mortifies sin, purifies their souls, and fits them for all holy duties. In these they enjoy fellowship with him. They are also united to Christ by the Spirit, who takes the things that are his and shows them unto them, and thus have they fellowship with him. Through him they enjoy the closest intimacy with the Father, the primary source of all divine influences in the "He that hath seen economy grace. me hath seen the Father. At that day ye shall know that I am in my Father, ye in me, and I in you. If a man love me he will keep my words: and my Father

of