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it referred not only to the dominion of the Lord over all created things, but also to a. kingdom seated in himself, and to an exercise of power and sovereignty in his own eternal purpose.

This kingdom is fet out in the scriptures by a throne; justice and judgment are the habitation of thy throne, Píalm lxxxix. ver, 14: by a guard, 'Who is strong like unto thy faithfulness round about thee? ver. 8: by macebearers, Honor and majesty are before hini, Psalm xcvi. and by harbingers, and commisfiorers; Mercy and truth shall go before thy face, Psalm lxxxix. 14. He shall send from heaven, Whom shall he fend? God shall send forth his mercy and his truth, Plalm lvii.Creatures might fail; but if mercy and truth -his mercy and his truth be employed to dispatch the business of his promises and threatenings, and to accomplish all his pleasure, they will do it thoroughly.—The Lord reigneth, he is clothed with majesty, Psalm xciii. 1,-Majesty is bis eternal robe. His kingdom began from everlalting: he reigned within himself from eternity: Then it was, that by one almighty act, he clothed himself with majesty, and covered himself with light; and was exalted and glorified in his own frength.

It has ofien been noticed in the scriptures, how remarkably the word heaven is joined with the appropriate use of the name Father ; as though this glory of God in heaven, and, this his relation to his people in Christ, subfifted together, and were infeparable. I will only inliance from Mauh, And glorify your Father which is in heaven, v. 16. That ye may be the children of your Father which is in heapen, ver. 45. Be ye therefore perfelt, even as your

Father which is in heaven is perfet, ver, 48.--Our Father which art in heaven, vi, 9. How much more Mall your Father which is in heaven give good things? vii. 11. But he-that doth the will of my Father which is in heaven, ver. 21. Him will I confefs also before my Father which is in heaven, x. 32. Him will I also deny before my Father which is in heaven, ver. 33.-Fl and blood hath not revealed it unto ibee, but

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Fathir which is in heaven, xvi, 17. Their angels do alwa;'s bebold the face of my Father which is in heaven, xviii. 10.--It shall be done for them of iny Father which is in beaven, ver. 19.—- For one is your Father which is in heaven, xxiii. 9.-Your beavenly Father will a'lo jorgive you," vi. 14.--Yer your beavenly Father feedeth them, ver. 26,- Your beavenly Father kno-weth that ye huve need of all these things, ver. 32.--Every plant which my b-aventy Father bath not planted shall be rooted up, xv. 13.-So likewise Jhall my

bealy Father do also unto you, xviii

. 35. And, according to the divine theory, it appears that the eternal glory of God, even his own heaven, and his relation to a throne and dominion there, exists in that same transaction, which constitutes his relation of Father and God, both to Jesus Christ and to his people,

The same observation may be made, re. fpecting the appropriate or covenant use of the name God; that it is never so used but in connexion with heaven, and eternal things,

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The first time that the word God was used with a relative, was in the covenant of promise to Abraham, which included the eternal interest; and it was then used in the future tense, I will be their God; but when Abraham, Isaac, and Jacob were gone to heaven, the name was used relatively in the present tense, as at the burning bush, I am the God of Abraham, &c.-The first time that the name of God is used with a relative, in the present tense, is in his word to Jacob, Gen. xxxi. 14. I am the God of Bethel, where thou anointed;t the pillar: but, this was none other but the house of God, and the gate of heaven. And very frequently he is called the God of heaven, in order to express his covenant relation to his people.-And the first time this great name was used, in this manner, in relation to the people of Israel, was, when the Lord appeared to deliver them from their bondage in Egypt,

and to set their faces towards the land of promise; and after they had passed the Red Sea, it is observed, that Mofes, in this respect, much changed his style, and seldom wrote the glorious name, but with some appropriating word; and as they drew nearer and nearer to this type of the heavenly world, his manner of writing the name of the Lord our God, and of adding its relatives, became still more and more remarkable.

In like manner, our Lord Jesus Chrisl, as soon as he had called his disciples, and sepa. rated them from the world, began to teach them to say, Our Father, &c. but it is observa ed, that this peculiar style, became more fa.

miliarand impressive toward the closing scene; especially in his last discourse to them at the fupper.

It is not recorded that our Lord used the word

ту God, but twice; once whilst hanging upon the cross; and again, addressing Mary, when ab out to ascend into heaven, he said, Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God –And wherever, in the New Testament, we have nearer views of the heavenly glory, the appropriate use of this name becomes more familiar, and its rela. tives mpre frequent; as in Rev. iii. 21. Him that OUT'rcometh will I make a Pillar in the Temple! f my God, and he shall go no more out: and I will writé upon him the name of my God, and the name of the city of my God, which is New Fs rufalem, which cometh down out of braven fro; n my God: and I will write upon bin iny new name,

Clau de, remarking upon the preface of the Lord's Prayer, Our Father which art in heaven, said, that God is elevated above all things, by beiny z made our Father. (Trite de la justifi. cation, ) This was a bold expression, but it a. grees prith the truth,

Scēlion 2. THE FORM OF GOD.
That Christ was set

up from everlasting, and po

fTefled a realm of Glory : wherein he exercise d a sovereignty and dominicn over things which are eternal; shews that he had, agreeable to the nature of the divine will, a real form ; one, the most glorious, and as distinct and capable of being defined, as that of the sun, or of any object within the sphere of our contemplation. This has the support of the scriptures.

Christ, who is the image of God, 2 Cor. iv. 4: Who being in the form of God, thougħt it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a fervant, Philip, ii. 6, 7. Who is the image of the invisible God, Col.i. 15. Who being ihe brightness of his glory, and the express image of his person, Heb. i. 3. Man is said to be made in the image, and after the likeness of God, which implies that there is an image and form of God. Nebuchadnezzar said, Lo, I fee four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God.

In the installation of Christ in heaven, which divine action is included essentially in the divine principle, the whole matter of the divine will existed in fact: in this eternal transaction, the Lord Christ presented himself before the Father, with his full consent to the parental authority ; saying, Lo, I come to do thy will, O God: and also he was received in the full expression of the parental love, and was set up as a Son, in all the power and high authority of that kingdom: and being thus in the form of God; which is that form of eternal glory contemplated in the divine will: and thus bearing the state of the evertalirag lather; lic thought it not robbery to

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