conceive, how the same truly Orthodox mode of Worship could injure the very same religion now? By him, therefore, who appears before the Throne of Grace for us, let us offer the sacrifice of Praise to GOD continually.-Heb. xiii, 15. These Precepts of the Apostle are, indeed, wholly incompatible with the notion that Christ is the Most High God; but they are no other than the conclusive Directions of our Saviour himself; and are free from all perplexity or uncertainty. And if we Regard him. as our Great Instructor and Deliverer, through the tender mercy of our GOD: if we reflect on his present glorious Dignity, and extensive Authority: if we consider him as the Head of the Universal Church; as our anointed High Priest; and more especially as our only Intercessor, and as the well-beloved Son of God; we shall perceive the great Propriety and Wisdom of the Rule, which encourages us to offer up our

Now if the Holy Ghost were not the POWER of the Highest, but the Third Person of a Trinity, distinct or different from the Father, then would Christ be rather the Son of the Third Person, and not of the Father, who is the First. But he is generally called the Son of God the Father in the Scriptures, even with respect to his Humanity, and never of the Holy Ghost. When he is spoken of as the Son of Man, it naturally refers to his Mother's lineage from the House of

Prayers and Thanksgivings, in his Auspicious Name, To THE SUPREME LORD OF HEAVEN AND EARTH. If we deviate from this Precept, we then wander from the Path which is so benevolently and directly pointed out to us, and enlightened by the clearest rays from heaven.

We are, therefore, humbly of opinion, that if our Doctrines were reduced to their original Purity and Simplicity; did we freely and unequivocally acknowledge with the Apostle, that the head of Christ is GOD (1 Cor. xi, 3):-these necessary and important steps would, in a great measure, destroy our most bitter Controversies; render our holy Religion more generally understood and believed; and prepare it for that Universal Promulgation and Acceptance, for which it was so benevolently intended by its Great and Blessed Teacher: and which (as it has been long foretold), in Defiance of the subtilest powers of Darkness and Delusion, will finally be Accomplished.

The night is far spent, the day is at hand: let us therefore cast off the Works of Darkness, and let us put on the armour of Light.-Rom. xiii, 12.

Praying with the Apostle: That the God of

our Lord Jesus Christ, the Father of Glory, may give unto us the Spirit of wisdom and revelation, in the knowledge of Him.—Eph. i, 17*.

Then shall we, happily for ourselves, hasten the fulfilling of that ancient Prophecy: And the LORD shall be King over all the Earth: in that day shall there be ONE LORD, and his NAME ONE.-Zech. xiv, 9.

UNTO HIM BE GLORY IN THE CHURCH, BY CHRIST JESUS, THROUGHOUT ALL AGES, WORLD WITHOUT END. Amen.-Eph. iii, 21.

It is submitted to the Reader, whether this short but comprehensive Oraison of the Apostle, doth not contain a direct Confirmation of every Position of consequence, that has been advanced in this Tract. The Supreme Being is solemnly acknowledged to be The GoD of our Lord Jesus Christ, and the Father of Glory;-and the Spirit is supplicated as a Divine Gift from Him.

POSTSCRIPT.

THE Distinction of Two Natures in Christ, being the common Means used by Orthodox Writers, to solve the many Difficulties which arise in the New Testament against Their System of the Son's Equality with the Father; it may be useful, therefore, to add the following Observations.

When, in Scripture, God is declared to be the Head of Christ: When our Lord says, The Son can do nothing of himself: My Father is greater than I, &c., the meaning is (say the Writers abovementioned), that the Father is indeed Superior with respect to Christ's Human Nature, but not with respect to his Divine. Now, This amounts to the very same as to say, that the Father is Greater than the human Person of Christ, but not Greater than his Divine Person; Which is directly supposing Christ to consist of Two Persons, the one very Different from the other. For the Terms, Divine Nature, and Human Nature, being directly Ap

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