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Their power and skill they, hand in 24. But though my foes may fhout in

hand, employ,

To bear me down, and overwhelm

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my difeafe;

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When I was bleft with wealth, and health and ease;

Did not I act the fympathizing part; Relieve their wants, and cheer their troubled heart?

26. For this, I hop'd my God would me reward,

With the rich favors, for his friends prepar'd :

;-me evil did fur

I look'd for good ;

prife;

For light; but darkness overcaft mine eyes.

27. Through inward groans, my bowels could not reft;

My daily woes prevented my requeft.

28. Without eonfoling light I mourning went;

29.

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And the affembly heard my fore complaint.

I hideous cry, I fit in folitude. As owls and dragons of the dreary

wood.

30. The heat of my disease is so severe, My bones are burnt, my fkin's as fcorch'd by fire.

31. My pleasant harp and organ I refuse;
And, in their ftead, a plaintive voice
I ufe.
January 1,x802.

who live.

Donations to the Miffionary Society.

From a friend of Miffions,

From Rev. Dr. Trumbull, avails of his fermons,

From Rev. Samuel Nott, Franklin,

From Dr. Joshua Lothrop,

From a friend to Miffions,

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TO THE EDITORS OF THE CON- is agreeable to fcripture, will put NECTICUT EVANGELICAL MAG-the matter out of all difpute, viz.

AZINE.

GENTLEMEN,

IF you deem the following worthy of infertion, you may publish it in the magazine.

HE divinity of our Lord Jefus Chrift is, juftly, to be viewed as the corner ftone of the Christian fyftem. Take this away, and the whole building muft fall to the ground; a fatal blow is ftruck, and the church, which is profeffedly founded upon this rock, is found to be a building which overlays its foundation. The importance of this doctrine can never be too forcibly inculcated, nor its evidences fet in too clear a light. This is more especially neceffary, as it meets with much oppofition at the prefent day. The writer of thefe hints has no intention to enter into a particular detail of the fcriptural evidences of that truth, nor fo much as to point out the various fources from whence they are derived. This has been frequently done by abler hands, much to the fatisfaction of the friends of truth. There is one thing however, which, if it VOL. III. No. 3.

L

That Jefus Chrift, called the fon of God, the fecond perfon in the glorious Trinity; the divine perfon, conftituted to be the Meffiah, and afterwards incarnate, was, emphatically, the Jehovah of the old teftament.

The following brief hints on that fubject, may, perhaps, excite fome perfon of greater abilities, and more leisure, to a more thorough investigation.

When our Lord fays, John viii. 58. "Before Abraham was I am ;" There seems to be a plain allufion to the name assumed by Jehovah, the God of Ifrael, when he called, commiffioned and fent forth Mofes, to deliver his people out of their Egyptian bondage. Exod. iii. 14. “And God faid unto Mofes, I am that I am. And he faid, thus fhalt thou say unto the children of Ifrael, I am hath fent me unto you." name undoubtedly implying 'eternity, felf existence and independence, and excluding fucceffion of paft and future. This name Christ affumes, as the son of God. He does not fay I was; but I am,

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Thefe vifible appearances, as well as others recorded in the old teftament, were, no doubt, to be understood, as preludes of the fu ture incarnations of the fon of God.

the fame as, 66 Jefus Chrift the | fpake unto Mofes face to face, as fame yefterday, to-day, and for- a man fpeaketh unto his friend." ever." In Numb. xxi. 5-10. Chap. xxxiii. 11. Ifaiah alfo, we have an account of a remark-"faw the Lord fitting on his throne, able murmuring of the children of high and lifted up, and his train Ifrael, againft God and againft filled the temple." Ifaiah vi. 1. Mofes. To punish their rebel- "Mine eyes have feen the king, lions and murmurings, God fent the Lord of Hofts." ver. 5. fiery flying ferpents among them, That this appearance of the Lord, which bit them and many of the or Jehovah of Hofts, was people died. It was undoubtedly pearance of the Lord Jefus Chrift, Jehovah, the God of Ifrael, whom we are exprefsly informed, John the children of Ifrael tempted. xii. 41. "Thefe things faid EfaiCompare this account with 1 Cor. as, when he saw his glory, and "Neither let us tempt fpake of him." Chrift, as fome of them alfo tempted, and were destroyed offerpents." Evidently alluding to the fiery flying ferpents. The glory of God the father, or the glory of the divine effence, is feen only in the fon, but is, in any other way, invifible. "No man hath feen God at any time; the only begotten fon, which is in the bofom of the father, he hath declared him." John i. 18. but Jehovah the God of Ifrael, fometimes made himself vifible: Adam and Eve, after their firft tranfgreffion," heard the voice of the Lord God walking in the garden, in the cool of the day," Gen. iii. 8. The Lord appeared, at different times, to Abraham, particularly when circumcifion was inftituted. Gen. xvii. and when he interceded for Sodom. Chap. xviii. "The Lord appeared unto Mofes in a flame of fire, in the bufh." Exod. iii. 2. Mofes, Aaron, and the elders of Ifrael, faw the God of Ifrael. "And they faw the God of If racl, and there was under his feet, as it were the paved work of a fapphire ftone. Alfo they faw God and did eat and drink." Ex. xxiv. 10, 11. "And the fight of the glory of the Lord was like devouring fire, on the top of the mount." 17. "And the Lord

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It is alfo worthy of remark, that names which were peculiar, or appropriate to the God of Ifrael, are given, both in the old teftament and new, to the Lord Jefus Chrift, particularly the name Jehovah, which the God of Ifrael challenges as his peculiar right, and the Jews ever efteemed the moft facred of any of the divine names or titles. Chrift is exprefsly called by this most facred name, Jer. xxiii. 6. "And this is the name whereby he fhall be called the Lord (or Jehovah) our righteousness." i. e. the righteous branch, which was to be raised up unto David, was to be called by this name, as appears from the foregoing verfe. This may be placed in a ftill more ftriking point of light, by obferving that the word Jehovah in the Hebrew, which, when tranflated in the old teftament, is ufually rendered Lord, is conftantly by the feptuagint interpreters, who were undoubtedly acquainted with the idioms of both languages, rendered kurios in the Greek, which is,

in the new teftament, invariably, mighty God, are alfo names aptranflated Lord, and is an appro-propriated to Jehovah the God of

priate name of our Lord Jefus Chrift, which is a ftrong prefumption that Jefus Chrift is the Jeho

vah.

Ifrael; but thefe are used where the Lord redeemer, is undoubtedly the perfonage meant. To this purpofe notice the following paffages asa fpecimen, Ifaialix. 6. "For unto us a child is born, unto us a fon is given, and the government shall be upon his fhoulder, and his name fhall be called Wonderful, Counfellor, the mighty God, the everlafting Father, the Prince of Peace." Chap. xlv. 18, 21, 22. "The Lord that created the heavens, God himself that formed the earth and made it—A just God and a Saviour-Look unto

of the earth for I am God and there is none elfe."

The names and titles of Holy One, Holy One of God, and Holy One of Ifrael, are, alfo, promifcuoufly applied to Jehovah, the God of Ifrael, and to the Lord Jefus Chrift. Thefe names and titles, the laft the moft frequent, are used nearly fifty times in the old testament, and more frequently by the prophet Ifaiah than by any other facred writer. They are the appropriate names or titles of Jehovah the God of If-me and be ye faved, all the ends rael, but they are many times ufed where Jefus Chrift is unqueftionably meant. To this purpose fee Pfalm xvi. 10. "Thou wilt not suffer thine Holy one, to fee corruption." Pfalm lxxxix. 19. "Thou fpakeft in vifion to thine holy one." To the fame purpose fee Ifaiah xli. 14. xliii. 14. xlviii. 17. xlix, 7. lv. 5. lx. 14. The fame title is alfo given to Chrift in the new teftament, Mark i. 14. Luke iv. 34. Acts ii. 17. xiii. 35. That name or title, being in thefe, and parallel places, promifcuoufly applied to the Jehovah of Ifrael, and to the redeemer, makes it, at leaft, probable, that by the Jehovah of the old teftament, we are to understand, by way of eminence, the second perfon in the Trinity, who was afterwards incarnate, and that, as he wrought deliverances for Ifrael, which were peculiar to them above all other people, fo he hath perfected a glorious redemption, for his fpiritual Ifrael, and therefore, both in the typical and antitypical deliverance, he makes himself known to his peo- | ple by the fame names and titles. The name of God, great God, and

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The fame relations to the church, the fpiritual Ifrael, are alfo fuftained by Jehovah the God of Ifrael, and by the Lord Jefus Chrift. I fhall inftance only in the relation of a husband, or the exiftence of a marriage covenant between them. Jehovah the God of Ifrael, was the hufband of his people, Ifaiah liv. 5. "For thy maker is thine husband, the Lord of hofts is his name." Jer. xxxi. 32. Which my covenant they brake, altho' I was an hufband unto them faith the Lord." Chap. liv. I. "More are the children of the defolate, than the children of the married wife faith the Lord." Ezek. xvi. 8-20, 21. "I entered into a covenant with thee, faith the Lord God, and thou becameft mïne.” i. e. in a marriage relation. "Thou hait taken thy fons and thy daughters, whom thou haft born unto me, and thefe haft thou facrificed, Thou haft flain my children." Hofea ii. 19. "I will betroth thee unto me forever; yea I will betroth thee unto me in righteouf

nefs, and in judgment, and in loving kindness, and in mercies." Jer. iii. 14. "Turn O backfliding children, faith the Lord; for I am married unto you." But it is the Lord Jefus Chrift, who is, by way of eminence, the hufband of the church. The entire book of Solomon's Song is an allegorical reprefentation of the mystical marriage between Chrift and the church. He is exprefsly called the husband of the church. 2 Cor. gi. 2. "For I have efpoufed you to one husband, that I may prefent you, as a chafte virgin unto Chrift." Rev. xxi. 9. "I will fhew thee the bride, the lamb's wife."

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ken of in the beginning of the pfalm, as the Lord who reigneth over all the earth, and who hath righteoufnefs and judgment for the habitation of his throne. this paffage is, by the inspired penman of the epiftle to the Hebrews, cited and applied unto Chrift, in the character of the only begotten fon of God, only with this variation, that they who are, by the Pfalmift, called Gods, are, by the apoftle, called angels. Heb. i. 6. Pfalm xlv. is one which according to the opinion of all judicious interpreters is applicable to the Lord Jefus Christ, but verfe 6, "Thy throne O God is forever and ever, the fceptre of In addition to thefe remarks, thy kingdom is a right fceptre," let it be obferved, that many texts is without all difpute applicable to in the old teftament, which evi- Jehovah the God of Ifrael, who dently relate to Jehovah the God alone hath a kingdom, and ever. of Ifrael, are cited by the facred lafting dominion. But this pafpenman of the new teftament, and, fage is cited and applied to Chrift applied to the Lord Jefus Chrift. as the fon of God. Heb. i. 8. Among inftances of this kind, More particularly ftill, we have the following may be felected, as fome peculiarly ftriking characterdeferving notice. Pfalm Ixviii. iftics of Jehovah the God of If18. "Thou haft afcended on rael, Pfalm cii. 25, 26, 27. high, thou haft led captivity cap- "Thy years are throughout all tive, thou haft received gifts for generations. Of old haft thou men; yea for the rebellious alfo, laid the foundation of the earth, that the Lord God might dwell and the heavens are the work of among them." them." That he who is thy hands. They fhall perish, reprefented as afcending up on but thou fhalt endure, yea ̄all of high is the fame with Jehovah the them fhall wax old as a garment, God of Ifrael, appears both from as a vefture fhalt thou change the fcope of the Pfalm, and from them, and they fhall be changed: the immediate context. But this but thou art the fame and thy paffage is cited by the Apoftle years fhall have no end," cited Paul, and applied to Chrift. Eph. and applied to Chrift, Heb. i. 10, iv. 8. Pfalm xlvii. 5. "God is 11, 12. Ifaiah xl. 3. "Prepare gone up with a fhout, and the ye the way of the Lord, or Jeho Lord with the found of a trum-hovah." That this Lord or Jehopet," refers to Jehovah the God vah, was Chrift appears from the of Ifrael, but has an evident allu. citation and application of the fion to the afcenfion of Chrift. paftage in the new teftament, Pfalm xcvii. " Worship him all | Mat. iii. 3. Ifaiah vili. 13, 14. ye Gods." The bim whom all Sanctify the Lord, (or Jehothe Gods are to worship, is fpo- vah) of Hofts himself, and let

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