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fatisfactory fair and judicious account of this matters fee Dr. Potter's difcourfe on church-government. The like resemblance may be perceived in the three moral characters of the three perfons in the divine-life compared with the three offices just mentioned in the chriftian-church: as feems to be intimated by St. Ig natius (an apoftolic father), in advifing chriftians (Epift. Smyrn. c. 8. Ignat. Epift. Tral. c. 2. 3.) to follow their bithop; as Chrift, the Father; the presbytery, as the apostles; the deacons, as the com mand of God (Epift. Philad. c. 4) one bishop, with presbytery and deacons; even as there is one unbegotten God and Father; one only begotten Son, God the Word and Man; and one Paraclete, the spirit of truth. This is plainly implied in the form of baptifm, which receives fubjects to the three-one divine-life reprefented by the conftitution or government of the vifible chriftian church (Rev. iv. 2—4, 5. v. 6).

HENCE; the union between church and state is perfect; as being founded in the resemblance of both to the divine-life which has been explain'd in the expofition of the Athanafian creed, and is accomplish'd (not by changing the divine-life, or its copy the conftitution of the church into the likeness of the civil conftitution), but by changing the civil-conftitution into the likeness of the divine-life,

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A LIKE resemblance may be perceiv'd between the feveral steps of the regeneration-procefs, or the chri ftian-life as explain'd in the 2d. part of the Athanafian-creed); and the correfponding steps of growth of our prefent happy conftitution during fix periods (each of 20 years) already paft: but having not time fufficient now for declaring this matter; I fhall leave it to your own obfervations, as being the occurences of the laft and prefent ages, and particularly confi. der'd in another difcourfe.

THUS is Chrift form'd politically, in the happy u nion of his true fcriptural church with the civil power establishing it in our excellent conftitution: where

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in every man freely enjoys all his natural rights and liberties religious and civil; and is reftrained in nothing but the doing violence to the rights of others.

THIS is the conftitutition, the enemies of our peace ftrove lately to deprive us of, thro' a rebellion excited by the three frog-like impure fpirits (Rev. xvi. 13.) of the Atheistic dragon-like robbers and murderers voracious and tyrannic in oppreffive use of power, of the voluptuous fenfual beaft or Anarchy, of the antichristian falfe-prophet or falfe interpretation of fcripture by the popish church changing the truth of God into a lie,

BUT they were discomfited by our armies headed by an intrepid, vigilant and wife young prince fighting under the banners of the living-God and of Chrift our King, in defence of our chriftian and civil liberties the refult of a conftitution truly copied from the divine-life and tenderly cherish'd with paternal care by a good prince now on the throne; whofe royal virtues, we have well-grounded hopes, will be continued in his royal line by the fame divine goodness that has given them for a bleffing to thefe nations, and to all the nations around that thall earneftly defire to obtain the fame truly chriftian form of government.

LET us therefore, with one voice, in concert with all true chriftians and friends of mankind; fing praises to God, fing praifes: fing praifes unto our King, fing praises.

FINIS.

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POSTSCRIPT.

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EEING the difcourfe referr'd to (P. 24, 4th line from the bottom) is not yet printed: it is thought needful, to add here an Extract from it, that will contribute to the better understanding the Expofition of the Athanafian Creed.

THE powers or faculties of the mind which conftitute the divine image, and are capable of political perfection; are three vital, namely, those of Perception, Difcrimination, Operation. Three caufal, namely, thofe conftitutive of an end to be purfued, means to be used, and fruition of the end obtain'd: Three moral, namely, thofe of regiminal inclination, regiminal light or knowledge, regiminal power or habit.

THE caufal cannot fubfift, but in the vital. Neither the moral, but in both caufal and vital.

BUT the vital may fubfift without the caufal: as we fee too often in a life of frolick and licentioufnefs, where no vifible end is pursued. And both vital and caufal may fubfift without the moral : as in multitudes of inftances of bad life, or foolifh, or weak and impotent; where the end purfu'd is not good, or the means chofen not fit, or the fruition of expected delight difappointed (tho' the end be gain'd) either thro' flings of confcience, or falling fhort of expectation, or natural incapacity (in either faculty or object) of agreement be tween them in ftate of poffeffion.

A BEING

A BEING poffefs'd of all these faculties, is yet but miferable or imperfect in fome degree or other, unless an orderly harmonious fyftem of life be formed in the due exercife of them all with diffufive Godlike goodness. This is the divine likeness perfective of the divine image. This is that breath of life which God breathed into Adam (in the fpiritual meaning), by which the faculties of his mind, difunited in their exercife, were formed into a living foul as his body formed of Duft, became a tenantable habitation for that foul, whilst the material fign of life appear'd in refpiration or breathing (a fign used by Chrift in giving the Holy-fpirit). This breath of life Adam loft, when expelled from Eden and returned to the Duft whence he was taken; in fpiritual death, by dif-union of his faculties; in natural death, by diffolution of his body.

To render the fyftem of life in the exercise of thefe faculties, perfectly healthful and happy there must be a tri-unity in every clafs of them, and in all the three claffes together.

DISCRIMINATION muft be generated of per ception, by habitually forming the judgment upon clear perceptions (proportioning the degrees of alfent to the degrees of probability in doubtful cases): and operation must proceed from both difcriminàtion and perception, in conftant orderly harmonious tri-union, never at random,

THE means chofen muft be fuch as are fit for the end, and, in that refpect, generated of it and fruition must proceed from both, namely, from an end capable of fruition, and from the use of means fit to obtain the propofed end. Otherwise unfruitful difappointment must follow, ending either in extinction of the caufal-life, or in fruitless longing or

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