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the most express declaration, that the commandment of the Father, and, therefore, Christ's covenant work, was to lay down his life, that he might take it again; and that, herein, the Son is declared, the Father is manifefted, and God is glorified in the world. So evidently did this work manifeft the fonfhip of Jesus Christ, that the centurion which ftood over against him, watching his execution upon the cross, a Roman ftranger, a mere man of nature, when he faw that he fo cried out, and gave up the ghost, faid, Truly this

man was the Son of God,

Again, For this purpose was the Son of God manifefted, that he might deftroy the works of the devil.-The deep laid plan of the ferpent was, to become an antichrift, and to make an antichrift of the whole creation. The accurfed defign of the devil was nothing less than, by introducing himself into a world which vifibly bare the form of the Creator, and was conftructed upon the plan of his dominion, to affume the form and glory of Christ, and fo to reign upon his throne.--This, by his fubtilty, he actually effected;-he feduced man, and with man, being the head, he subverted the whole creation, and therein affumed to himself the glory of Chrift as the Beginning.

In order, therefore, to destroy him that had the power of death, it was neceffary that Chrift fhould change his form, lay down his life, and take it again; and thus, by means of death, destroy the devil, who had poffeffed himfelf of the world; which, after being fe

duced from its foundation, and living Head, was but a vile carcafe, or an immenfe fabric poffeffed by a fell conqueror.

Had man, and the creatures, continued to exist upon the natural principle, and in their primitive form, fatan must have reigned in Christ's estate, by the power of all the elements, for ever: the mighty powers of the creation had then been in his hands, an engine of eternal difhonor to God, and tyranny over his creatures. O the wifdom of God! O the riches of the divine purpofe! O the love of Chrift! In one defign, effected in one work, the death of Chrift; behold, in one view, the glory of God, the overthrow of fa tan, and the falvation of the world! Hence, fometimes, this is the ftyle of the teftimony of Chrift Jefus, I have glorified thee on the earth, I have finished the work which thou gav. eft me to do. Sometimes, that for this purpose the Son of God was manifefted, that he might deftroy the works of the devil. And very frequently this, that he came into the world and died, that the world through him might be faved. And we have feen, and do teftify, that the Fathor fent the Son to be the Saviour of the World.

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For to this end Chrift both died, and rofe, and revived, that he might be Lord both of the dead and living. Rom. xiv. 9. The meaning of which words feems plainly to be this, that the end of thrift's death and refurrection was, that he might be Lord of a new, redeemed, refurrection world, — Thus, it is written, and thus it tehoved Chrift to fuffer, and to rife, and

to enter into his glory. It appears, therefore, both from the theory and the fcriptures, that the good will of God, fo cheerfully engaged in by Christ, was, that he should take on him the feed of Abraham, the heir of the world; and, in the body prepared for him, he should lay down his life, diffolve all the ties of nature, and lay in afhes all his glory as the Beginning, and Head of the firft creation, or natural world; that he might take his life again, as the Son of God, the first begotten of the dead, and Head of a new creation, or a redeemed, restored, refurrection world.

And thus, in the death and resurrection of Chrift, we may contemplate not only the deftroying and rebuilding of the temple of his particular body, but also that of the whole creation; for by this work of the diffolution of the head, is commenced, and insured, that of the diffolution of the whole body; as alfo, by his refurrection, is opened to view, and is already begun in difpenfation, the radiant and immortal scene of the world of glory.

Wherefore, we look to fee the wonderful exhibition of Christ's changing his form, or rather of his uniting his divine with the angelic form, and appearing in the world as the archangel; and then, for the fuffering of death, taking a body; and, finally, expiring by the inftrument prepared in the wifdom of God.This will not all be exhibited at once, but by feveral steps and stages, as the cloud of glory removed from the fanctuary and city, Ezek. x, &c. which is a pattern of these things.

It appears, therefore, that the cleft world

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is established upon the foundation of the everlasting truth and righteoufnefs, which fubfists in the divine, eternal and unchangeable expreffion of paternal and filial love, and is the fubstance of things hoped for; which righteousness of God without the law is manifefted, being witnessed by the law and the prophets; even the righteoufnefs of God, which is by faith of Jefus Christ unto all, and upon all them that believe.



Section 1. Faith the Subftance of Things hoped for.

THE word faith is used in the fcriptures to exprefs the truth of God, concerning the kingdom and glory of Christ, in three feveral views, viz. The fubftance of things hoped for, the evidence of things not feen, and the anticipation of future things; which distinct views of the glorious fubject we shall confidér feparately.

The Apostle to the Hebrews, chap. xi. 1. gives a plain definition of faith; and though it differs greatly from the definitions commonly given, yet, with fome, this will not be regarded as light authority. Now faith is the

fubftance of things hoped for, the evidence of things not feen.

In the truth of the divine principle, we have contemplated an eternal expreffion of the divine will; which expreffion conftitutes an eternal heaven, and is the glory which Chrift had with the Father before the world was: this is fubftance, and the fubftance of all divine things; for the things which are feen are temporal; but the things which are not feen are eternal.—All within fight is fhadow, all beyond is fubfiance. And for this glory, which comprifes all the riches of the kingdom of God, believers in Chrift are allowed to hope.

If it be enquired, why the fubftance of things which the believer has in profpect, is called Faith? the anfwer is, because it exifts in covenant truth, and has fo exifted from. eternity; and covenant truth, with the greateft propriety, is called faith. When one covenants with another, and keeps his engagement, we fay, he has faith, and that he keeps his faith; but if he fails to fulfil his folemn contract, it is faid, he is faithlefs, or that he has no faith. The word is ufed properly, and in the ftricteft fenfe in relation to covenant truth, as in the cafe of nations or flates, ftipulating with each other in treaties or conventions, their respective negociators and reprefentatives will fay, In faith of which we have hereunto fet our names, &c. and if this faith be not kept, and the stipulations be not fulfilled, the compact is made void, and the party which has broken it, is called a faithlefs nation, or a faithlefs state.

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