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

These names of Chrift, each one so fignificant, are joined together in the name ARCH

ANGEL.

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

In this view of Chrift, given in this his glorious name, we have an explanation of the great mystery of God in the frame or conftitution of all temporary things; and can eafily discover why the government of them, even in the New-Teftament, is afcribed 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 refurrection and the holy city, New-Jerufalem; in relation to which, Chrift bears the name of Son-this world is put in fubjection unto him, in this

* Αρχών των Αγίλων. So is the word written out.

L

name,

the fame 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 Chrift, relates principally to his kingdom, power and glory, appears from the following paffages, and many others:-Thou art my Son, this day have I begotten thee. Afk of me, and I fhall give thee the heathen for thine inheritance, and the uttermoft parts of the earth for thy poffeffion. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's veffel. Pfal. ii. 7—9.

He fhall be great, and fhall be called the Son of the Higheft and the Lord God fhall give unto him the throne of his father David; and he fhall reign over the house of Jacob for ever, and of his kingdom there fhall 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 refurrection from the dead. Rom. i. 4.-Who hath delivered us from the power of darkness, and hath tranflated 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 faith, Thy throne, O God, is for ever and ever; a fceptre of righteous nefs is the fceptre of thy kingdom. Heb. i. 8.

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

All this theory opens, most apparently, from the divine will. These feveral ftates of Chrift, the worlds themselves, and the names which are expreffive 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 expreffive is the name Beginning? Taking the form of a fervant, 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 state; and being raifed up, according to the spirit of holiness, or according to the promife, 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 infcribed the whole counsel of God-in them we have complered the knowledge of our Lord Jefus Chrift, who is, and who was, and who is to come; the fame yesterday, and to-day, and for ever.

It may be proper here to notice, respecting the names given to Christ, generally, that fome of them rank distinctly in the fame relations as thofe given above: as with the Beginning, the Creator, God Almighty, and God of Glory; with the Archangel, Jehovah, Lord of Hofts, and Michael; and, with the Son, the Lamb, the Refurrection, and Prince of the Kings of the Earth. Some of them refpect two of these relations, as Jefus, Redeemer, and Shepherd; and fome are

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

1

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

GENERAL ILLUSTRATIONS OF THE
THEORY.

BEFORE we proceed to an illustration of the glory of Chrift, as being the head of all worlds, in the actual exhibitions, it will be proper to premise fome 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 fenfibly we fhall feel its demonftration.

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

on, fellowship, inauguration, and a record; and they, feverally, require particular notice. 1. Of this divine tranfaction, confidered as a covenant, fo much has already been faid, refpecting the illuftration 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 prefumed little more need be added. It is in view, however, in the prefent illuftrations, 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 obferved, is the interest mutually regarded in this covenant-engagement; for, as the Holy Spirit, or Spirit of Holiness, is one and the fame 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 fole intereft of both parties; and it is evident, that this was not only the concern of the engagement, but alfo, that it was the authority and power in which it existed, and fo was the third party in the agreement.

A covenant receives its virtue and frength from the confideration of fome witnefs and authority, to prove it and give it effect. It is always understood of parties contracting with each other, and making folemn promifes, that in cafe of a failure, they become liable to some forfeiture; and that fome authority, which is able to enforce the obligation, is appealed to, which, therefore, becomes a