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common names, and respect them all, as Lord, Christ, and Foundation. The end of the whole is, to reveal Christ as being the head of all worlds.

As the worlds of nature, grace, and glory, are distinct ; and, in their divers frames and constitutions, they exhibit the distinct parts of the divine will ;-and as Christ, in relation to each one, bears a name expressive of its peculiar state, the work before us is naturally divided into three parts, which we shall prosecute under the names and distinct characters of the Beginning, Archangel, and Son of God, as expressing, naturally, the distinct heads of the Divine Theory.

GENERAL ILLUSTRATIONS OF THE

THEORY.

BEFORE we proceed to an illustration of the glory of Christ, as being the head of all worlds, in the actual exhibitions, it will be proper to premise some things which may lead us to contemplate more clearly the foundation or principle of this Theory; for, the more clearly we view the principle, the more sensibly we shall feel its demonitration.

The divine eternal fact, in which is found. ed the truth of Christ, and which is the principle of the divine theory, is illustrated in the scriptures, by the nature of six things, with which men are conversant, viz. A covenant, the bestowment of a gift, generali,

on, fellowship, inauguration, and a record; and they, severally, require particular notice,

1. Of this divine transaction, considered as a covenant, so much has already been said, respecting the illustration it gives of the truth of the trinity and unity of the divine will, and the nature of the theory refulting from this principle, that it is presumed little more need be added. It is in view, however, in the present illustrations, to pay more particular attention than has yet been given, to the

party and engagement of the Holy Ghost, in this adorable compact.

The Divine Spirit, as has been observed, is the interest mutually regarded in this covenant-engagement; for, as the Holy Spirit, or Spirit of Holiness, is one and the same with that of the parental authorily and love, and the filial duty and joy, it is the glory of both the Father and the Son, and can be no other than the fole interest of both

parties; and it is evident, that this was not only the concern of the engagement, but also, that it was the authority and power in which it existed, and so was the third party in the agreement.

A covenant receives its virtue and strength from the confideration of some witness and authority, to prove it and give it effect. It is always understood of parties contracting with each other, and making solemn promises, that in case of a failure, they become liable to some forfeiture; and that some authority, which is able to enforce the obligation, is appealed to, which, therefore, becomes a party in the transaction, and is itself bound to see it fulfilled by all the weight of its fanction. And it is this circumstance in the nature of a covenant, which gives it its solemn and reverential stamp.

In matters of a civil nature, the magistrate is appealed to in all lawful contracts, to see that they are performed according to promise, or to punish the delinquent; and in the nature of the case, he is so bound to do this, that guilt is incurred on his part, if the duty be not faithfully discharged. And in all matters, between party and party, taken in a religious view, the searcher of hearts is appealed to, who, as the final and righteous judge, will not suffer the guilty to go unpunished; so, also, in the matter of the divine will, the Holy Ghost was the witness and power engaged to enforce the fulfilment of The ftipulations, by a fanction every way equal to the weight of the high obligations. Hence, in that first name of God, which imports the Covenanters by oath, the idea of a curfe* is clearly intimated; and this eternal covenant is ever presented in a manner to give us assurance that it was made, and was accompanied with every possible circum, ftance of folemnity.

* “ ALEJM: a Noun masc. plur. The denouncers of a con. "Nitional curje. A name usually given in the Hebrew fcrip

tures to the ever bl.fed Trinity, by which they represent " themselves as under the obligation of an oath to perform “ certain conditions, and as having denounced a curse on all, * men and devils, who do not conform to them.

" What those rerns or conditions were to which the Aleine "swart, lezins evident from Pf. cx. namely, that the May

To this it may be objected, that God could not fail in his engagement; and, therefore, in this matter, it was not necessary that the

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* Chriß Jefus, in consequence of his bumiliatiox and puffera

ings, (ver. 7, comp. Phil. ii. 6-10,) Tould be exalted to " the right hand of God till all his enemies were made his foot"Poel, (comp. 1 Cor. xv. 25.) that the rod of bis ftrength (his

gospel, bould be sent out of Sion; and that by this he should rule even in the midst of his enemies; that his people (true “ Chrißians,) should offer tbemselves willingly in the ornaments of beliness; and that those which Mould be begotten by him to a refurreétion from fin here, and from death bereafter, « should be more numerous than the drops of morning dew.

(comp. Ifai. xxvi. 19.) All this I take to be briefly com“prehended or summed up in that oath of Jehovah to Chrift, “ ver. 4. Thou art a Priest for ever after the order of Melchi. “ fedec, which, by interpretation, is King of Righteoufness, “ Heb. vii. 2. As a Priest, Chrift, through the eternal Spirit, • offered himself without spot to God, Heb. viii, 3.-xi. 14;

as a Priest for ever, he is able to save them to the uttermolt,

(Marg. evermore,) that come unto God by him, seeing he ever livesh to make intercefsion for them; as being after the order «of Melchisedec, be is King as well as Prief, King of Righde reoufnefs, and King of Peace. Heb. vii. 2. Hence, then, we “ learn; that Jehovah sware to Adoni or Chrif. (See Matth. 5. xxii, 43.) and that this oath had reference to the redemption

of man by him.-The Psalm itself does not indeed determine « the time when this oath was pronounced, but other scrip*ctures do. For St. Peul says, that Christ was made a Priest, i.e. “ after the order of Melchisedec by this very oath, Heb. vii. 21. But bis inauguration to the Priesthood and Kingdom was prior to the creation of the world, Prov. viii. 23, and seq.« Therefore this very oath, recorded in Pf. cx. was prior to be creation. Accordingly Jebovah is at the beginning of “ creation called Aleim, Gen. i. 1, which implies, that the “ divine persons had sworn wben they created. It is evident “ also from Gen. iii. 4, 5," that both the serpent and the wo. er man knew Jehovah by this name, Aleim, before the fall; " and, to cite but two passages out of many that might be " produced from the Necu Teftament to this purpose, St. Peter "' is expréfs, Eph. i. 18-20, that Chrift was fore-ordained to “ redeem us, before the foundation of the world; and St. Paul 16 affirons, Eoh. i. 4, that God, even ibe Fasher of our Lord Je. "Jus Chrift, keth chafon us in him, before the foundation of the * .

party of an authority should be concerned; but why then covenant ? Why swear at all? Why any of this formality? What meaning could there be in the whole business, unless there were a third party engaged thereby, as in the nature of things such a transaction implies, to enforce the solemn obligation ? Were there no magistrate, no God, no party

By virtue of this antemundane orth, the Man Chrift Jifus « was enabled to overcome the Devil and all the enemies of “ man, and perfect his redemption, and from this oath it was “ that the ever-blefied THREE were plealed to take that glorious and fearful name, (Deut. xxviii. 58.) Jehovah sleim ; glorious, in as much as the transaction, to which it refers, “ displays, in the most glorious manner, the attributes of God “ to men and angels; and fearful, in as rruch as, by one part of the oath, eternal and infinite power, Jehovah himself, is

engaged to make the enemies of Christ his foot.ficol, Pl. cx. ).

Let those who, in these days of Arian, Socinian and Rabbinical blasphemy, have any doubt whether Aleim, when “ meaning the true God, Jehovah, is plural or not, consult the « following passages, where they will find it joined with ad

jectives, pronouns and verbs plural. Gen. i. 26.-iii. 22.-“ xi. 7-XX. 13.—xxxi. 53.-XXXV. 7. Deut. iv. 7.--v. 23. " or 26.

Josh. xxiv. 19. 1 Sam. iv. 8. 2 Sam. vii. 23. Ps. «c lviii. 12.

lía. vi. 8. Jer. x. 10. Dan. iv. 5, 6, 15, or “ 8, 9, 18. See also Prov. ix. 10.—¥XX. 3. Psal. cxlix. 2. “ Eccles. v. 7.—xii. 1. Job v. 1. lsa. vi. 3.-liv. s. Hor. « xi. 12. or xii. 1. Mal. i. 6. Dan. vii. 18, 22, 25.

“O that the children of Abraham, according to the flesh, “ would attentively consider and compare the texis above cite « ed from their own scriptures! Could they then help owning “ a plurality of Aleim in Jehovah?--When they read, for in“ fance, Gen. i. 26, that the Aleim said, Let us, or we will, make man in our image, according to our likeness and ver. " 27.- So the Aleim created man, &c. and compared these “ words with Eccles. xii. 1. Andremember thy Creators, could

they doubt whether Aleim, as applied by Mofes, in the his. “ tory of the creation, denoted a plurality of agents? And yet “ surely, as faith the prophet laiah. chap. xliv. 24, Jehovah

Aretched forth the heavens alone, and spread abroad the earth by himielf, without the aid or concurrence of any creature, “ how exalted loever. Comp. chap. xlii. 5.--xlv. 12."

Parkburli's Hibrow Lexicon,

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