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ther, and the Father in me? or else believe me

very work's fake. A stranger, visiting at Salem, is told by his friend, that the town is almost encircled by two rivers, or arms of the sea; one extend. ing on the north fide, the other on the south. He believes his friend; but he may go out and survey the situation of the town, and beJieve his own eyes.- A man may believe the fcriptures of divine truth, and rationally ex. ercile his mind in their divinity; and he is ciiminal if he does not; but he may also survey the operation of divine truth, exercise his mind in, and give credit to the divinity of the work itself; and if ne does not do this, he is no less criminal.

Inferences from facts have generally been considered as being within the province of reason; and, doubtless, in many instances, one fact may be clearly inferred from another; but, on this ground, there is more room for conjecture and doubt. I consider this tract as hazardous, and shall attempt it with caurion. The reader is already apprized that the demonstration of the Divine Theory confifts in the divine operation; and that our illufa irations will be chiefly made, by bringing iniu view the works of God as they are known to us by the scriptures, and what we see and experience.

THE

DIVINE THEORY

PART I.

THE BEGINNING : FILUSTRATING THE TRUTH OF CHRIST AS BEING TIL

HEAD OF TOE CREATION.

CHAPTER I.

OF ETERNAL THINGS, Section 1, The Pre-existence, and essential

Glory of Christ. 1. CHRIST is from everlasting

The eternity of Christ is included in what has been shewn of his divinity, or of his bearing an essential part in the matter of the divine will; but the truth of his eternal existence is so important to the argument before us, that I wish to bring it particularly into view.

According to the Theory, the divine etera nal principle exists in a matter of voluntary action, or, in a will or purpose with its efficient action. A dormant purpose is not the purpose of God. The divine will cannot be conceived to exist, but as expanding or operating; which primary operation, as already shewn, constituted the Beginning, the pre

T

exillent Christ. He is, therefore, as necessarily eternal as is the purpose of God.

To this agree the fcriptures: I(Wisdom,) was fet up from everlasting, in the beginning, Prov. viii. 23.-Christ, the beginning, was, therefore, from everlasting. He is called, The everlasting Father, Isaiah ix. 6.—And again, Thou, O Lord, art our Father, our Redeemer, thy name is from everlasing, Ilaiah lxiii. 16,---But thou Bethlehem Ephratah, though thou be little ainong the thousands of Judald, yet out of thee shall he come forth unto me, to be ruler in Israel, whose goings forth have been from of old, from everlasting, Mic. v. 2.-According to the eternal purpose, which ke purposed in Chrift, Eph, ii, 11.-As the di. vine purpose was purposed in Christ, he must have been as ancient and eternal as the purpose or will of God. ---And he is before all things, and by him all things confift, Col. i. 17

2 There exists an eternal heaven,

The view we have taken of the divine will, as of a principle expanding and operating, implies neceflarily a pre-exillent and eternal state of elevation and glory: And ihus, the inauguration, or setting up of Christ, implies a throne and kingdom; and as this work is essential to the divine principle, such a kingdom, power and glory, mult have been coexisiert with the divine will. Níoreover, this eternal truth of Christ implies, that the heayen of God exills in fact, and has a real form ; and that, according to the divine will, it confills of paris, and is a frame of things, such as may be reprviented by a building, an liouse,

or a city; the whole of which is included in that interest, called eternal life, which was given to us in Christ Jesus before the world

was.

And as this glory was given to Christ for us, and actually received by him before the world began, the Giver was elevated or glorified thereby, and the Receiver was elevated or glorified therein; and the premises and goods thus bestowed and received, phone out like a glorious house opened for use, or like a treasure taken in inventory.-Hence, the name of the God of Glory, the Lord of Glory, and the King of Glory.

To this also agree the scriptures. Abraham looked for a city which hath foundations, whose builder and maker is God. By this city being {o described and distinguilhed, as 'having foundations, nothing less than its eternal nature can be imported; and by its builder and maker being God, it is expressed to be his work, in a higher, and altogether different. sense, from that of his being the builder and maker of all things which are temporal, and which will be changed and pass away.

Our Lord said, What and if ye Jhall see the Son of Man ascend up where he was before? John vi. 62. —This place to which our Lorel afcended, where he was before he came into the world, must be eternal; and so it is defcribed in the Psalms, Lift up your heads, o se gates, and be ve lifted up, ye everlasting doors, and the King of Clory shall come in.Who is the King of Glory? The Lord strong and nighty--the. Lord mightyin batlle, ---Lijt.

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up your heads, Oye gates, even lift them up, ve everlasting doors, and the King of Glory hall come in.-Who is the King of Glory? The Lord of Hosts, he is the King of Glory.

We know, faith the Apostle, that if our earthly house of this, tabernacle were dissølved, we have a building of God, an house not made with hands, eternal in the heavens. This, undoubt. ed, was the great original of the pattern which the Lord shewed Mofes in the mount; and it is here spoken of as the property of believers, for it was given to them in Christ Jesus. -We have a building of God; an houie not made with hands, eternal in the heavens.

John saw the great city, the holy Jerusalem, descending out of heaven from God, having the glory of God. Effential, eternal glory is here evidently intended; for by its having the glory of God, this city is described and distinguished from all such other things as are merely declarative of the glory of God: and to express the fame thing, it is said, that the glory of God did lighten it, in distinction from the light of the sun, and the moon, and all created light.—This is called the tabernacle. of God, Rev. xxi. 3, and must be the same which is called a building of Cod, not made with hands, eternal in the heavens; and the high and holy place, where the Most High dwelleth.

God is said to dwell in light, which no man in a mortal state can. approach unto; and the laints gone to God, are distinguished from those in the body, and called saints in light: We understand, however, by God's dwelling

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