very Jerufalem Irradiation in the Earth. Ifa. liv. 17. No Weapon that is formed against thee (Jerufalem) shall profper. Baruk iv. 30. Take a good Heart, O Jerufalem: For he that gave thee that Name, will comfort thee. Zeph. iii. 16. In that Day it fhall be faid to Jerufalem, fear thou not: And to Zion, let not thy Hands be Black. Jehovah thy Aleim in the midst of thee is mighty; he will fave, &c. Jer. iii. 16. In those Days, faith Jehovah, they fball fay no more, the Ark of the Purification of Jehovah: Neither fall it come to Mind, neither shall they remember it, neither fhall they vifit it, neither shail that be done any more. At that Time they fhall call Jerufalem the Throne of Jehovah. Gal. iv. 26. But Jerufalem, which is above, is free, which is the Mother of us all. Heb. xii. 22. But ye are come unto Mount Zion, and to the City of the living God, the heavenly Jerufalem. Apoc. iii. 12. xxi. 2, 10. And fhewed me that great City the holy Jerufalem-having the Glory of God: And her Light like unto, &c. But to return.

As Chrift was compounded of two Perfons; and as he, and the infpired Writers of the New Teftament, fometimes spoke in, or of, one Perfon, fometimes of the

other

other, fometimes of the joint Perfons; when those Distinctions are made, however (taken running) they appear to thwart cach other, and be inconfiftent, they will then appear to be strictly, and properly spoken. God the fecond Perfon was named Glory; had by Covenant laid down that Glory till he had performed his Part, which that was not confiftent with here, and was then to re-affume it; the Man, who alone had always other Titles given to him, was to be taken into the Glory, so to have Glory given to him; both, then, to have it ascribed to them, as one Perfon.

The infpired Writers of the New Teftament have never written metaphyfically, nor expreffed what belongs to the Perfonality otherwife than by phyfical Types. The second Perfon is called the Glory Jehovah, fo of xúpios, typified by the Subftance of the Names; he is called the Glory of the Aleim, or ads, typified by the Names; he is called the Glory of the Father, exhibited or typified by Fire. But the Fire is not the Glory; the Glory, the Son Chrift, is typified by the Light of the Sun, and is the Light, and when he calls himself, or others call him, The true Light which lighteth every Man that cometh into the World, does the naming

1

him by the Type of the Effence prove him not to be of the Effence? He, or they, could not to Senfe exprefs it otherwise. Though the Spirit, the Type of the third Perfon taken from the Action of the Breath of the Microcosm Man, as Exod. XV. 10. Now Thou didst blow with thy Spirit Lor Breath.] So from the Spirit in the great Cofmos, has the Power of Irradiation, yet that is in an invisible Manner, and the Glory is never called the Glory of the Spirit: But ftill it is the Light, the second Perfon, to whom the Rule here, and the glorious Work of the Redemption of Man, was by the Covenant affigned, and by many Promises confirmed. So the Spirit of the Subftance of the Names, the Spirit of the Names, the Spirit of Fire, of Light, fo of Jehovah, of Aleim, of El, of Kurios, of Theos, of the living Theos, of the Father, of his Son, of Christ, of the Truth, of Promife, the Holy Spirit, the eternal Spirit, fo God, &c. So, spoke by the Holy Ghost, sanctifies through the Holy Ghoft; by Distinction. 1 Cor.ii.12. We have not received the Spirit of the World, but the Spirit which is of God. xi. 4. Or if ye receive another Spirit, which ye have not received. Eph. ii. 2. -The Prince of the Power of the Air,

2 Cor.

the

the Spirit that now worketh in the Children of Difobedience. 1 John iv. 1. Beloved, believe not every Spirit, but try the Spirits whether they are of God: Becaufe many falfe Prophets are gone out into the World.This Manner of speaking, among the Heathen Greeks, was too well understood long before Chrift came. Glory is the Description of or a Name of the second Perfon. Eph. i. 17. The God of our Lord Jefus Chrift, the Father of the Glory. Luke ii. 32. A Light to lighten the Gentiles, and the Glory of thy People Ifrael. 1 Pet. iv. 14. Because the Spirit of Glory and of God refteth upon you. So Splendor is a defcriptive Name of the Man, which included the Glory, Heb. i. 3. Who being awaúzaspa the Splendor of the Glory (feveral Times mentioned with the Type in the Hebrew, and once in the Greek, Acts xxvi. 13. I faw, O King, a Light from Heaven fhining round about me; and thofe that journeyed with me, beyond the Splendor of the Light of the Sun-I am fefus) and χαρακτὴρ τῆς ὑποφάσεως αυτ T8, the Character of his, as I call it, Exiftence, as others have called it of his Subfiftence, of the Powers in the Father; becaufe, by his Actions, the Powers in him appeared, and because more is attributed

to

to him than to the Father, he made the Father equal with himself; and the Father by an audible Voice, and the Holy Ghost by Appearance, and by Words, gave Witness of him; but he exhibited the Powers in him vifibly to Sense, such as are expreffed in the Words preceding, by whom he made the Worlds; and in the next Words Supporting all things by the Word of bis Power, &c. So speaking first of the Man in, or with, whom the Divinity acted, Col. i. 15. ὃς ἔτιν εἰκὼν τὸ θεὸ τὸ ἀοράτε, Who is the Image of the invisible God, the Firft-born of every Creature; then of the Divinity, For by him were all things created that are in Heaven, and that are in Earth, vifible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him. And he is before all things, and by him all things confift. Befides his being the Image of God in the Senfe that Adam was before his Fall, the Image of God even amongst the Heathens; much more of the Cherubim, which was exhibited by divine Appointment, the Image of the facred Trinity; the Image of the Trinity of the Heathens or of any of their chief Attributes, as perhaps may fome time be fhewed more at large, did not con