We presume Mr. Worcester will be disposed to rely on the use of the term "only-begotten," which is applied to our Saviour five times by the apostle John, John i. 14, 18; iii. 16, 18; 1 John, iv. 9. But before we draw any argument from 'the literal English meaning of this term, we must remember that the same apostle, who applies this to our Saviour, says that his true disciples are also begotten of God, John i. 12.; 1 John v. 1.; James i. 18, and 1 Peter i. 3, 4. assert the same thing. Paul declares, Rom. viii. 29. that Christ was the first born among many brethren. These passages admonish us that this phrase may not be used in its primary and literal sense, and when we remember that the same word ye (only-begotten) is applied to Isaac, though Abraham had another son, Ishmael, Heb. ii, 17.-that in Psalm xxii. 20, and xxxix. 17. the same word which is rendered " darling" in our version, is translated

voyens, (" only-begotten") by the seventy, we may be led to think that it is only used to express that he is the object of the peculiar and preeminent favor and regard of the God and Father of us all.

It has been remarked, as if it were something of importance, that this phrase," the Son of God," or, as it has been rendered, "the Son of the God," with the article prefixed to both nouns in the original (es T 9) is applied to no one except our Saviour. If the article however be prefixed to one of these nouns, it must according to the idiom of the Greek language be prefixed to both; unless omitted before the former by some particular idiomatical exception; which omission does not affect the sense of the passage. There is no propriety therefore in translating (as has been done,) the above phrase into the English words "the Son of the God." The article before the latter noun is merely in conformity to the idiom of the language by which (as it is stated by Middleton in his work on the Greek article) if either of two correlatives or words in regimen with a mutual relation have the article, the other must have it likewise, unless it be omitted by some particular exception. We think it however evident that Jesus Christ is styled the Son of God in a higher and more emphatic sense, than any man or any angel, mentioned in the scriptures. In fact, there

is hardly any thing in the sacred writings, that we take to be more clear, than that a higher dignity, and larger communication of the Holy Spirit is given to Christ, than to any being, which they reveal to us; a dignity so high, and a communication so large, as to furnish a ground why we should honor the Son as we honor the Father, who sent him. But though we believe all this, we believe also with equal confidence, that there is not a single instance, where the phrase " Son of God" is applied to Christ, in which it is the design of the sacred writers to teach us any thing with regard to the essential and metaphysical nature of this glorious being.

We must now take our leave of Mr. Worcester. We do it with the most sincere respect for the ability, which his book every where displays. Its value as a contribution to the great cause of the perfect and essential unity of God, remains the same, whatever we may think of his theory of the nature of our Saviour. That value, in the present state of theological knowledge in our country, is perfectly inestimable. If he would allow us to make him a suggestion, we should request, that in his new edition, which we hear is already demanded, he would keep his reasonings against the Trinity as distinct as possible from those by which his own hypotheses are supported.

We have no room for any formal remarks on the other tracts, the titles of which are prefixed to this article. On the Impartial Review, by Mr. Noah Worcester, &c. we have already hazarded a passing opinion. The tracts, by Mr. Thomas Worcester, maintain the theory of his brother; and though sufficiently respectable do not add much to the general evidence, which supports it.

ARTICLE 6.

An Historical Sketch of the First Church in Boston, from its formation to the present period. To which are added two Sermons, one on leaving the old, and the other on entering the new house of warship. By the late Rev. William Emer

son, A. M. A. A. S. and S. H.S. the twelfth pastor of said church. Boston, Munroe & Francis, 1812.

The following advertisement is prefixed to the book.

THE following work is published without material alterations, as it was left by the author.

It is to be regretted that he did not live to complete his design.

To what was prepared respecting Dr. Chauncy is added a sketch of his family by Dr. Clarke.*

As several of the author's late society have earnestly requested, that this history should contain some records of their two last beloved pastors, accounts of them have been added from documents, which have been already published.

The notice of Dr. Clarke is from the collections of the Massachusetts Historical Society, vol. vi. p. 3. consisting of a "Sketch of the life and character of Rev. Dr. Clarke," supposed to be written by Rev. Dr. Belknap; and an extract from President Willard's discourse, delivered at First Church, the Sunday after the decease of Dr. Clarke.

The account of Mr. Emerson is extracted from the discourse, delivered at his funeral by Rev. Joseph S. Buckminster, minister of Brattle-street church.

To the whole are added, agreeably to the original design of the author, two sermons; one preached on leaving the old house of worship in Cornhill; the other, at the dedication of the new meeting-house in Chauncyplace.

THIS fragment of a work, on which the reverend and beloved author was long and fondly employed, and which he earnestly wished to live to finish, revives at every page our recollection of his habits of thought and expression. It is a chronological and historical sketch of the history of the church, over which he presided, and is a species of compilation for which he was exremely well qualified by his carefulness of inquiry and accuracy of statement. If indeed he had not proceeded in the work with such minute care and exactness he would probably have finished it before his death; but now the narration is brought by his own pen only to the year 1765. He was taken from his task while he was employed in analysing and reviewing the works of Dr. Chauncy, whose character he most profoundly venerated. It is not without emotion that we have read what the author says page 181, where he commences his

* Published in an appendix to his sermon on the death of Dr. Chauncy.

sketch of Chauncy's life." It is with a trembling hand that "I undertake to sketch the eminent and various merits of the "late reverend and learned Dr. Chauncy. That this article "of biography should not have been finished, as it was begun, by "the colleague, whom he elected and loved, my immediate prede"cessor, [Dr. Clarke,] I have ever considered a misfortune to the "cause of letters and of rational Christianity. It is vain how"ever to deplore irremediable evils. I shall now use the best means I can command, to supply this deficiency, and trust to "the good will of my friends, and the superior diligence of my successors, to correct my mistakes." We pass away like a tale that, is told. Mutato nomine, de te fabula narratur.

แ

We shall not undertake to criticise a work left so unfinished as the present. We will only observe, for the sake of those who imagine that such a history cannot be generally interesting and important, that the history of the First Church was, during many years, the history of the colony of Massachusetts. Never, perhaps, was there a civil and ecclesiastical union more intimate since the theocracy of the Jews, than that which existed here in the first days of New-English history. The magis

trates were elected only by the members of the churches; the ministers assumed the privilege of advising and controling their governors, and the general court, with or without the request of the ministers, often interfered in the affairs of the churches. The magistrates had no code of written laws, by which to govern themselves, and hence the Mosaic institutions, as interpreted and applied by the ministers, were often the dangerous guide, or justification of the civil authority. In this state of things the First Church in Boston gave law to the colony. It was honored with the presence of governor Winthrop, a name never to be mentioned without honor, of Dudley, Vane, Bellingham; and not only so, but Mr. Cotton their pastor governed the governors, and gave law at the Thursday lecture. Those who have read the history of that early period in Winthrop's Journal, will find all his facts, relating to the ecclesiastical history of the colony, re-stated by Mr. Emerson in a very plain and comprehensive manner. We are indeed extremely sorry that the reverend author has not given us his authorities fully

and carefully; and though we have no doubt of his fidelity and judgment, we should have been much better satisfied, if he had always signified to us the sources, from which he derived information; and particularly how much he was assisted by the manuscript records of the First Church. At present, however, we can only thank his executors for having given us this valuable though imperfect contribution to our ecclesiastical history, and earnestly hope that the extracts we shall give below will excite the curiosity of the public, and induce many to purchase for the sake of the widow, as well as for its own merits, this relic of the late pastor of the First Church.

The following is the original contract, the form of covenant, subscribed by the members of the First Church at its formation in 1630.

"In the name of our Lord Jesus Christ, and in obedience to his holy will and divine ordinance,

"We, whose names are here underwritten, being by his most wise and good providence brought together into this part of America, in the Bay of Massachusetts, and desirous to unite into one congregation or church, under the Lord Jesus Christ, our head, in such sort, as becometh all those, whom he hath redeemed, and sanctified to himself, do hereby solemnly and religiously, as in his most holy presence, promise and bind ourselves to walk in all our ways according to the rule of the gospel, and in all sincere conformity to his holy ordinances, and in mutual love and respect to each other so near, as God shall give us grace.” pp. 11, 12.

We next give the account of the origin of the Boston association of ministers in 1633.

"The ministers in the neighbourhood, having become sufficiently numerous, formed an association, and met, once a fortnight, in rotation, at one another's houses. At each meeting some subject of moment was debated. Mr. Skelton and Mr. Williams, of Salem, were offended at the rise of this institution, and predicted, that it would originate a presbytery, or superintendency, that would end in the rain of the church's liberties. Mr. Hubbard, in his MS. indulges a bitterness of invective against these gentlemen, which the expression of their fears can hardly justify. The event however has proved, that their suspicions were groundless. What they condemned was the origin of the Boston Association of congregational ministers, who continue, every second Monday in the afternoon, to hold a meeting for prayer, theological discus