speaks of Christ, as being in one of his natures an Israelite, while in the other, he was the supreme and blessed God. Both natures unite to make the Lord's Christ, and the sinner's Savior. The union was such as to render it proper to call the blood which was shed by the man Christ Jesus, not blood that God had provided merely, but "his own blood."

2. Another leading truth concerning Jesus Christ, is the perfect holiness of his character. The divinity of which he is possessed, must undoubtedly have been free from moral impurity; and this was equally true of his human nature. The holiness of the manhood was not, like that of the Godhead, infinite, but it was entire. In this dependent nature he was "holy, harmless, undefiled, and separate from sinners." In infancy he was distinguished from others of that age, by being called "that holy thing." He was also "the holy child Jesus." This character he maintained through his whole life, from the manger to the cross. He challenged his eagle-eyed enemies to convict him of a single fault: "Which of you convinceth me of sin?" Even the enemy of all righteousness was constrained to bear witness to the purity of his character: "I know thee who thou art, the Holy One of God."

3. No truth concerning Christ is more important than that which relates to the object of his advent. This object was complex, and yet one, since all the purposes designed to be answered by it are of a common nature. All were holy, benevolent, and every way consistent.

Nothing can be more manifest than this; that Christ intended by coming into our world, to effect the salvation of sinners. himself tells us, that he came to seek and to save that which was lost: and that he came to give his life a ransom for many. But this statement, that he came to save sinners, does not reveal the whole object of his incarnation. It is important that we should be informed in what way their salvation is to be accomplished. Is it to be in a way which prostrates the law, or in a way which honors it? This is a material point; for a licentious mob in making an assault on a prison where some of their comrades are confined, are seeking to save transgressors from punishment, but they are seeking to do it in defiance of the laws of their conntry. A salvation of this character is a perfect contrast to that which is effected by the coming of Christ. It was manifestly one object of his coming to act the part of an umpire between the supreme government, and this revolted world. The revolt was of long standing, and had been obstinately adhered to by a great majority of the race. After examining the claims of God, and the complaints of men, he declared his full conviction, that God was good, and that men were wicked-that his claims were righteous, and their complaints groundless--that they hated him without a cause, while he had just cause for abhorring them, and even for casting them into

hell.

It has always been controverted in our world, whether it was right and fit to have one general government over the whole moral system; and whether the Creator has an inherent right, without the suffrages of his creatures, to set up his dominion over them, and require their obedience to his laws. To decide this point, was one of the most important objects of Christ's mission. And how did he decide it? Manifestly in this way: That such a universal moral government was indispensable; that God had the most perfect right to establish and

maintain it; and that the laws he had promulgated, which were all comprised in supreme love to him, and perfect benevolence to our fellow-creatures, could neither be repealed nor abated. "Think not,” said he, "that I am come to destroy the law-I am not come to destroy, but to fulfil; for verily I say unto you, till heaven and earth pass, one jot or tittle shall in no wise pass from the law, till all be fulfilled."

While Christ came to save sinners, nothing was more remote from his design, than to approbate, or in any way connive at sin. "God, sending his own Son in the likeness of sinful flesh, condemned sin in the flesh." He came to save sinners by making an atonement for their sin. And what is an atonement? Is it not essential to an atonement that it should do as much to make sin appear vile and ill-deserving as would be done by the infliction of the threatened punishment on sinners themselves?

If any suppose, that the only object Christ had in view in dying for us, was to free us from punishment, they greatly err. To free us from a spirit of disaffection to the government of God, was in his view a matter of no less importance. To redeem us from iniquity, is declared to be the end he had in view, in giving himself for us. Hence it was, that he made the most unfeigned repentance of sin a prerequisite to forgiveness in every case. "Except ye repent, ye shall all perish."

It was another important object of Christ's mission to this revolted world, to reflect light on the benevolent character of God, especially as it is displayed toward his enemies-his disaffected subjects. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." This display of the mercy of God, gives a new lustre to his justice. It seems clearly to show that justice when it executes the threatened punishment, is not prompted by motives of cruelty. The religion of Christ represents all men as moral bankrupts, owing a debt to divine justice, of ten thousand talents, and having nothing to pay; and it represents God as standing ready to forgive them the whole debt when they shall desire it; yea, as soon as they consent to take the place of complete insolvents, and from the heart pray, "Forgive us our debts."

II. Having thus stated some of the leading truths relating to Jesus Christ and his mediatorial work, I am now to show how these lay a foundation for holy fellowship between the people of God, and also between them and God himself.

1. Agreement in these leading truths, lay a foundation for fellowship between God's people. Fellowship in the moral system, as before remarked, depends on a congeniality of views, feelings, and pursuits. We have fellowship in politics, by entertaining similar opinions concerning the affairs and interests of the nation, the men in office, the measures pursued, and the like. We have fellowship in matters of science, by adopting similar systems of philosophy; and in religion, by adopting the same sentiments, and manifesting the same feelings towards God and the interests of his kingdom. The greater the agreement in our belief, feelings, and practice, the more perfect will be our fellowship. If, however, the matters in which we are agreed, though numerous, should be of a circumstantial nature, leaving us in a state of disagreement concerning only a few things which are essential to the gospel scheme, a proper foundation for fellowship would

still be wanting. But as soon as we can discover an agreement in the most essential points of faith and practice, even before we have descended to minute particulars, we are naturally led to the conclusion, that if our agreement thus far be cordial, there cannot be difference enough remaining to prevent a brotherly union. And the text seems to make the assumption, that the things which relate to the person, character, and work of the Redeemer, comprise so many of the fundamentals of religion, that they whose sentiments harmonize on these subjects, will be sufficiently agreed to enjoy Christian fellowship. That the things now referred to, were viewed by Paul, as lying at the foundation of the Christian faith, is manifest from his saying to the Corinthians, "Other foundation can no man lay than that is laid, which is Jesus Christ:" and also from his saying, "For I determined not to know any thing among you, save Jesus Christ and him crucified."

Under the first head it was shown, that the most material things concerning Christ, which are presented in the scriptures, relate either to his person, in which the divine and human natures are brought together; or to his character, which even in the human nature is perfectly holy; or to the object of his advent, namely, the bringing relief to a revolted world in such a way, as to frown on rebellion, and sustain the authority of God. Now is it not a fact, that those who harmonize on these points, must be substantially agreed in their whole scheme of doctrine? They who concur in the belief that Christ is possessed of a divine nature, in which he is in every respect equal with the Father, must view the atonement which he made, as having infinite value; and of consequence, they must view sin as an evil great enough to need such an atonement, and great enough to deserve an endless punishment. They must view the law in all the strictness of its requirements, as justly claiming from us that unremitting obedience which was yielded to it by our Substitute; aud, in all the severity of its threatenings, as just, and deserving that honor which he gave to it by his ignominious sufferings.

Will not those who harmonize in their views concerning the infinite greatness of the Redeemer, the purity of his character, and the holy and benevolent object of his incarnation, necessarily entertain the same sentiments concerning every thing relating to the attributes and government of God? Will they not agree in the belief that he is most great and glorious? If we agree in entertaining just conceptions of the atonement made for sin by the sacrifice of Christ, we must have the same views of Jehovah's right to reign over us, and of our obligation to obey; the same views of the perfection of the law, and our entire inexcusableness in transgressing it. We cannot have just conceptions of the atonement, without understanding that it was no part of its design to make amends for, what might seem to us, an over rigidness of the law; but that it is wholly a scheme of grace, which among fallen creatures may be limited, either in its provision or application, according to the good pleasure of God, without giving any of them the least cause of complaint. They who come around the cross of Christ, and who are instructed alike and affected alike with the wonderful scene which is here presented, may be considered as having for substance, the same religious creed. If they lay the foundation alike, why may they not unite in completing the building? In other words, will not an enlightened and real agreement in this fundamental

doctrine, the atonement of Christ, furnish a bond of union between his followers and a security to their holy fellowship?

2. I shall now attempt to show that an agreement in the great truths relating to Jesus Christ and his salvation, is sufficient to give existence to a fellowship between the people of God and God himself. The atonement of Christ, it is well known, is the only foundation of intercourse between God and men; but the sentiment now inculcated is this: that when any of God's intelligent creatures, whether redeemed, or such as need no redemption, entertain the same views of the character and work of his beloved Son, which he does himself, and possesses the same feelings of approbation towards him,-between him and such. creatures there must exist a holy fellowship. They can say, not only that they have fellowship one with another, but also that their fellowship is with the Father, and his Son Jesus Christ.

To determine that we truly have fellowship with the God and Father of our Lord Jesus Christ, we need only to ascertain these three things: First, the character exhibited by the Lord Jesus Christ, and the representations made by him concerning the claims of God, and the duty of man: Secondly, the Father's approbation of this character and these representations. Thirdly, our own approbation of them. Nothing is more evident than this; that if we unite with the Father of our Lord Jesus Christ, not only in loving his Son, but in loving him for the same reasons, we must be in a state of holy fellowship, both with the Father and the Son. It is not difficult to ascertain what were the feelings of the divine Father towards his Son. They were altogether feelings of approbation. More than once a voice came from heaven declaring, this is my beloved Son in whom I am well pleased. He always said and did the things which pleased his Father. His Father was pleased with him, because he loved righteousness and hated wickedness; because all the words of his mouth were in righteousness, and there was nothing froward or perverse in them. are here shown the heart of the Son of God-all his representations were in favor of righteousness, and in opposition to wickedness. are also taught that it was this which rendered him dear to his Father. Now to make it certain that we have fellowship with the Father, there is one thing more which we need to know, namely, that it is the Savior's love of righteousness and hatred of wickedness which serves to endear him to us.

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A striking proof of the Savior's love of righteousness was given by the high regard he manifested to that law, which, in our world, had been violated and despised. Without the least dissimulation he could say, "I delight to do thy will, O God; yea, thy law is within my heart." The law, in its most unabated form, he preached, obeyed, and confirmed by bearing its curse on the cross. This law with which he was so much delighted, and upon which he put such honor, both by his life and death, is based on the principle of universal good will, requiring every one to love his fellow as himself, and to love God supremely. It is certain that this regard which he manifested to the law, drew forth the complacency of his Father. Does it draw forth ours? If it does, there is communion between us and God. Hatred of wickedness is always implied in the love of righteousness. The Son of God gave the highest proof that he really hated wickedness. He never committed any, and always manifested grief when he saw it committed by others. He boldly reproved it, both in public and

private; and to fix an eternal stigma upon it, was one important design of his death on the cross. His utter abhorrence of evil, renders him dear to his Father; and the same thing makes him precious to them that believe on him. A harmony of views in this matter is one means of the fellowship which exists between God and his people.

Jesus, the name which God gave to his only begotten Son, imports that he was sent to save his people from their sins. The interest which he took in effecting their deliverance from sin, endeared him to his Father: "Therefore," said he, "doth my Father love me, because I lay down my life, that I may take it again"-that is, my Father loves me because I have benevolence enough to induce me to lay down my life to redeem men from iniquity. Now if we love the Son on the same account the Father does, then have we fellowship not with the Son only, but also with the Father.

The salvation of Christ is not only a deliverance from sin, but it is in such a way as to abase the pride of man, and exclude all glorying, save in the Lord alone. In this salvation we are represented as being altogether too poor to redeem ourselves; the Son of God must give himself a ransom for us. He said he came to save the lost-not to call the righteous, but sinners to repentance. He frowned on them who trusted in their own righteousness. He taught the children of men, that if they expected to receive any benefit from him, they must come before the mercy-seat wholly in the character of sinners, acknowledging their destitution of all worthiness, and their entire dependence on divine mercy. With these representations of a free and gratuitous salvation, which were made by the Son of God, the Father was well pleased. He was well pleased with his Son, because he never, on any occasion, proffered to his brethren of the race of Adam, conditions of salvation different from these. And just so many of our race as are pleased with the Redeemer, and that on the same account, are in a state of agreement with his Father and their Father, his God and their God. It is an axiom, (i. e. a self-evident truth,) that when two things agree with a third, they agree with each other. And this will apply to moral as well as natural subjects. Just so many intelligences, whether infinite or finite, whether celestial or terrestrial, as entertain the same view and the same approbation of the character and work of the Redeemer, are in such a state of agreement one with another, as to prepare them to be united in one holy and blessed society forever.

REMARKS.

1. This subject helps us see why Christ is represented as the uniting bond, that will hold together those parts of the intelligent universe which have either retained or recovered a holy character. The sinless angels did not need his blood to redeem them; but that developement of the glory of God, which was made by the work of redemption, they did need. These are things which the angels desire to look into; and they serve as the most perfect bond of union between them and their supreme King, and also between them and their fellow-subjects. Christ is therefore spoken of by the apostle as collecting together and becoming the head of a family composed of men saved from their sins, and of angels who never sinned: "that in the dispensation of the ful