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world of grace, or church-state, began in Abraham's family, and that, till then, no mention is made of the Angel of God.

These names of Christ, each one so significant, are joined together in the name ARCHANGEL.*

And, thus combined, they have the most peculiar force. In this word, we behold the world of nature, and the church-state of the gospel, or world of grace combined together, and upheld and governed by one handwe behold Christ clothed with a cloud, and a rainbow upon his head, standing upon two worlds, sea and earth, which, for a time, under his authority, subfifts together; and then, by the same authority, together pass away.

In this view of Christ, given in this his glorious name, we have an explanation of the great mystery of God in the frame or constitution of all temporary things; and can easily discover why the government of them, even in the New-Testament, is ascribed to the Archangel, and that, with his voice, the whole scene must be closed.

THE SON.

BUT there is another world, the world to come, to which belongs the resurrektion and the holy city, New-Jerusalem; in relation to which, Christ bears the name of Son-this world is put in subjection unto him, in this

* Αρχον των Αγίελαν. So is the word written out.

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name, the same as the worlds of nature and grace are put under him, as the Archangel; and, because this world is the most glorious, the world of glory, this new name is his most glorious name.

That the name Son, given to Christ, relates principally to his kingdom, power and glory, appears from the following passages, and many others :--Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inherit. ance, and the uttermost parts of the earth for thy polleffion. Thou salt break them with a rod of iron ; thou shalt dash them in pieces like a potter's vessel. Pfal. 11, 7–9.He Mall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David ; and he shall reign over the house of Jacob for ever, and of his kingdom there Mall be no end. Luke i. 32, 33.-And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. Rom. i. 4:-Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. Col, i, 13:— The first-born from the dead, that in all things he might have the pre-eminence. Col. i. 18.But, unto the Son he saith, 7 hy throne, O God, is for ever and ever ; a sceptre of righteou.so ness is the sceptre of thy kingdom. Heb. i. 8.

Thus, in relation to the world of glory, whereof the scriptures here speak, we behold Christ as a Son over his own house, crowned with glory and honour.

All this theory opens, most apparently, from the divine will. These several states of Christ, the worlds themselves, and the names which are expressive of his relation to them, are all borne upon the face of the divine principle : As being the foundation, and at the head of the first creation, how expressive is the name Beginning? Taking the form of a servant, and appearing at the head of a militant church, how clear is the import of the name Archangel ? But, having performed a work of filial duty, in which he was humbled to the lowest ftate; and being raised up, according to the spirit of holiness, or according to the promise, and feated upon his Father's throne, with what power is he declared to be the Son of God?

These three names, Beginning, Servant, and Son, are the grand pillars of revelation, whereon may be found inscribed the whole counsel of God-in them we have complet. ed the knowledge of our Lord Jesus Christ, who is, and who was, and who is to come ; the same yesterday, and to-day, and for ever. It may

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here to notice, respecting the names given to Christ, generally, that some of them rank distinctly in the same relations as those given above: as with the Beginning, the Creator, God Almighty, and God of Glory; with the Archangel, Jehovah, Lord of Hosts, and Michael; and, with the Son, the Lamb, the Resurrection, and

'rince of the Kings of the Earth. Some of them respect two of these relations, as Jesus, Redeemer, and Shepherd; and some are 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 profecute 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 Chrilt, 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 foun. dation or principle of this Theory; for, the more clearly we view the principle, the more sensibly we shall feel its demonstration.

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

ón, 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 resulting from this principle, that it is presumed little more need be added. It is in view, however, in the present illustrations, to pay moje 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 authority 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 sole interelt of boih

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

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