CHAPTER VIII.

IF after all that has been said, it should be still maintained that we, from having had our Lord in human nature and before our eyes so evidently, as St. Paul expresses it, set forth and crucified among us,* do enjoy advantages which could not attach unto the inhabitants of any other globe, and that because we have seen, (as our Lord himself observed,) we have believed; yet we must allow their title to the benediction He at the same time pronounced: "Blessed are they that have not seen, and yet have believed." (John xx. 29.)

But stupendous as are the consequences which we conceive both reason and scripture have been already found most clearly uniting to prove effected by the death of Christ, yet we still must not lose sight of that scriptural assertion, which announceth further wonders; for St. Paul, (as stated heretofore,) records this great event as according to the eternal purpose purposed by the

* St. Paul's observation to the Galatian converts is equally applicable to us as it was to them, as the Galatians were not eye-witnesses of the astonishing transaction.

infinite and eternal God, which He purposed in himself in Jesus Christ our Lord; rendering it highly reasonable to conclude, that the eternal purpose of the infinite and eternal God would correspond with the eternity and immensity of the infinite Purposer.

And having now ascertained that this astonishing purpose was achieved by no less a being than God's own infinite and eternal Son, it also appears on that account highly reasonable to conclude, that its fulfilment was productive of infinite and eternal consequences; for the magnitude of the eternal purpose of the infinite and eternal God, achieved by his infinite and eternal coadjutor, we must conclude commensurate with both their eternity and their infinitude; the truth of which conclusion, Scripture we think will be found, in the examination into which we now shall enter very fully, to ascertain.

In that invaluable auxiliary to our inquiry on the Trinity, we found unassisted reason clearly deducing the eternity of the Almighty Son of God, from the following considerations; namely, that if the felicity of the paternal Deity was rendered infinitely perfect by his union with the Son, the Son must essentially be eternal; for were not the Son eternal, we must suppose a time existing before that felicity commenced-a supposition entirely inconsistent with the declared nature and attributes of him, who is the same yesterday, to-day, and for ever. And by the same argument, unassisted reason is very clearly led to conclude the eternal existence of beings subordi

nate to the Trinity; for if the felicity of the Trinity does consist in imparting of felicity, we must conclude the eternal existence of subordinate beings, or suppose a time to exist before that felicity commenced, which is alike inconsistent with the nature and attributes of him who is the same yesterday, to-day, and for ever. No one supposes that the goodness of God will ever have an end; and it is equally inconsistent with right reason, to suppose a time existed before the goodness of God commenced its operations.

We therefore do conceive it most consistent with right reason to conclude, that the great I Am, the great eternal wheel has ever turned, and will for ever turn; has ever caused, and will for ever cause the existence of intelligents, on whom to exercise the unceasing benignity of his unbounded love; and that the illimitable ocean of infinite space has ever been, is now, and will for ever be, commensurate to the reception of the eternal and infinite productions, expanding from the infinite and eternal wheel, commensurate to contain the infinite and eternal operations of him who rides eternally the circuit of the heavens ;—the justness of which conclusion is clearly proved from ScripFor a personage and character is therein, in three distinct portions of it, by three distinct inspired authors, and at three distinct periods, most minutely portrayed-exactly answering to the supposition suggested by our unassisted reason. The wonderful relations we shall now transcribe:

ture.

And Melchisedek, king of Salem, (afterward

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Jerusalem,) brought forth bread and wine; and he was the priest of the most high God. And he blessed Abram, and said, Blessed be Abram of the most high God." (Gen. xiv. 18, 19.) "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedek." (Ps. cx. 1, 4.) He that said unto him, Thou art my Son, to-day have I begotten thee, saith also in another place, Thou art a priest for ever, after the order of Melchisedek. Who in the days of his flesh, when He had offered up prayers and supplications, with strong crying and tears, though He were a Son, yet learned He obedience by the things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey him; called of God an high priest, after the order of Melchisedek, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil." (Heb. (Heb. v. 5—14.)

In the foregoing preface to the wonderful communication we are about to state, it is observa

ble that St. Paul, though allowing that the subject he was entering upon was hard to be understood, yet by no means intimates that it was impossible to be understood; and the reason to which he ascribes the impediment stated, was the dullness of his hearers, whom he gently reproves; this dullness being owing to their having neglected the cultivation of those faculties and powers, the due exercise and improvement of which would have removed it, rendered them skilful in the word of righteousness, and thereby fitted them for the reception and conception of those sublime and wonderful truths which St. Paul denominates strong meat; and which intellectual food they would readily have digested, had they lived in the habitual exercise of their intellectual powers.

Subsequent to the preface we have now so briefly commented on, are some annexed exhortations to hold fast the Christian faith, "to lay hold upon the hope set before us; which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; whither the Forerunner is for us entered, even Jesus, made an high priest for ever, after the order of Melchisedek. For this Melchisedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation king of righteousness, and after that also king of Salem, which is, king of peace; without father, without mother, without descent, having