and received up into glory. Nothing is more evident, than that these things are said of Christ, and that they can be said of no other. No other person, and no attribute, can be said to be God, manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. Let any person make the experiment: and he will find it impossible to make the application of all these things to any other, than the Redeemer.

Matthew i. 23, and Isaiah vii. 14, Behold a Virgin shall conceive, and shall bring forth a son; and thou shalt call his name Emmanuel; that is, God with us. Christ, therefore, is God with us.

2 Peter i. 1, To them, that have obtained like precious faith with us through the righteousness of God and our Saviour, Jesus Christ. According to the original, of our God and Saviour, Jesus Christ; σε Θες ήμων, και Σωτηρος, Ιησε, Χρις. The common translation is a vioation of the Greek; and, besides, it is through the Righteousness of Christ only, that the precious faith of the Apostles, and other good men, is obtained. Jesus Christ is, therefore, our God and Saviour.

Psalm xlv. 6, 7, quoted in Hebrews i. 8, 9, Unto the Son he saith, thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. This is addressed by God the Father to the Son. The Father, therefore, has thought proper to call the Son, God. Who can question the propriety of the application? That we may be assured, that he is called God in the full and perfect sense, he declares, that the throne of the Son is for ever and ever. To whom, but God in the absolute sense, can an everlasting throne, or dominion, be attributed?

shall be

my son.

Revelation xxi. 5-7, And he that sat upon the throne said, behold I make all things new; and he said unto me, I am Alpha and Omega, the beginning and the end, the first and the last. He that overcometh shall inherit all things, and I will be his God, and he That it is Christ, who is spoken of in this passage, is evident by a comparison of Rev. i. 11, and Rev. iii. 21. In the former of these passages Christ says, I am Alpha and Omega, the first and the last. In the latter he says, To him, that overcometh, I will give to sit on my throne; even as I overcame, and am set down with my Father in his throne. In Rev. xx. 11, 12, we are informed, that John saw a great white throne, and him that sat on it, from whose face the heavens and the earth fled away, and there was found no place for them; and that he saw the dead, small and great, stand before God. He that sat upon the throne in Rev. xxi. 5, is plainly the same person, who in chap. xx. 11, is exhibited as sitting on the great white throne; and this person we certainly know to be Christ: because the Father judgeth no man, but hath committed all judgment unto the Son and because the throne, here

spoken of, is the throne of final judgment. In the second and third of these passages Christ declares himself to be the Alpha and Omega, the first and the last, or the beginning and the end; and to be set down upon the throne of his Father. In the first passage he declares, that he will be a God to him that overcometh. In the last he is declared by the Evangelist to be God.

There are many other passages, in which Christ is directly called God. But these are sufficient to establish the point.

2dly. Christ is called the GREAT GOD.

Titus ii. 13, Looking for the blessed hope and glorious appearing of the Great God, and our Saviour Jesus Christ. In the Greek it is the Great God even our Saviour Jesus Christ, or our Great God and Saviour Jesus Christ. God the Father will not appear at the judgment. If then, Christ is not the Great God; God will not appear at the judgment at all. Ka, the conjunction here used, is rendered exactly, in many cases, by the English word Even; particularly in the phrase God and our Father, found Gal. i. 4, 1 Thess. i. 3, 2 Thess. ii. 16, &c. In the last of these places the Translators have rendered it even, as they plainly ought to have done in both the others since the present rendering makes the Apostle speak nonsense.

:

3dly. Christ is called the True God.

1 John v. 20, In his son Jesus Christ. This, in the original, This Person, is the true God and eternal life. If this passage admits any comment, it must be that of Christ himself; who says, I am THE life; and that of the Evangelist: who in the first chapter of this Epistle, and second verse, says, For the Life was manifested; and we have seen it, and bear witness, and shew unto you that eternal Life, which was with the Father, and was manifested unto us.

4thly. Christ is called the Mighty God.

Psalms 1. 1-3, The mighty God, even the Lord hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. This Psalm is a prediction of the last Judgment. In the first verse, the Person, who comes to judge the world, and who speaks the things, recorded in this Psalm, is called AL, ALEIM, JEHOVAH; and is exhibited as calling mankind before him from the rising of the sun to his going down. In the second, he is represented as shining, or displaying his glory, out of Zion; that is, by his dispensations to his Church. In the third, is described the awful splendour, with which he will appear, the fire which shall consume, and the convulsion which shall rend asunder, the world, at that great and terrible day. But Christ alone will appear on that day; and at his presence the heavens shall pass away with a great noise; and by the flaming fire, with which he will be surrounded, the elements will melt with fervent heat, and the carth and the works that are therein

will be burnt up. Christ, therefore, is the GoD, the MIGHTY GOD, the JEHOVAH, who is here mentioned.

Isaiah ix. 6, For unto us a Child is born; unto us a Son is given: and the government shall be upon his shoulders: and his name shall be called Wonderful, Counsellor, the Mighty God, the Father of the everlasting age, the Prince of Peace. This child, this Son, is the Mighty God; the Father of the everlasting age, and the Prince of Peace. He who admits, that a child, a son, is the mighty God, will certainly admit, that this can be no other than Christ. He, who does not, will charge Isaiah with uttering falsehood.

The same name, Wonderful, is also given to him by himself, when appearing as an Angel; or rather as the Angel, to Manoah and his Wife, Judges xiii. 18, And the Angel of the Lord said unto him, Why askest thou thus after my name; seeing it is secret in the Hebrew, seeing it is Wonderful: the same word being used in both these passages. The Hebrew words, which are translated the Angel of the Lord, may be literally rendered THE ANGEL-JEHOVAH, OF JEHOVAH-ANGEL: that is, He, who, though JEHOVAH, is yet a MESSENGER.* For this view of the subject the Scriptures themselves furnish the most ample authority.

In Isaiah xlviii. 12, and onward, we have these words: Hearken unto me, O Jacob, and Israel my called. I am He; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens. I call unto them: they stand up together. Come ye near unto me; hear ye this: I have not spoken in secret from the beginning; from the time that it was, there am I. And now the LORD God and his Spirit hath sent me. Thus saith the LORD, thy Redeemer, the Holy One of Israel: I am the LORD thy God. Here the Person speaking informs us that he is the First and the Last; that he has founded the earth, and spanned the heavens; that he is JEHOVAH God, the Redeemer, and the Holy One of Israel; and yet he says, that the Lord Jehovah and his Spirit hath sent him; or, as Origen and Lowth translate it, The Lord JEHOVAH hath sent me and his Spirit. The Person sending, therefore, is JEHOVAH; and the Person sent is also JEHOVAH.

The same Person, under the appearance, and by the name of a Man, wrestled with Jacob at Peniel, and there gave him the name Israel, or a Prince of God: assigning for it this remarkable reason: For as a Prince hast thou power with God, and with men, and hast prevailed. After asking his name, and receiving a blessing from him, (upon which he departed) Jacob called the name of the place Peniel; for, said he, I have seen God face to face, and my life is preserved.

This Person is called by Hosea, God, the Angel, and JEHOVAH. He had power with God; yea, he had power over the Angel, and

• See Horsley's New Translation of Hosea. Appendix

prevailed. He had wept, and made supplication unto him. He found him in Bethel; and there he spake with us, even JEHOVAH, God of Hosts. Horsley, whose biblical opinions will rarely be disputed with success, has the following observations on this subject. "This Man, therefore, of the book of Genesis, this Angel of Hosea, who wrestled with Jacob, could be no other than the JEнOVAH-ANGEL, of whom we so often read in the English Bible, under the name of the Angel of the LORD." A phrase of an unfortunate structure, and so ill conformed to the original, that, it is to be feared, it has led many into the error of conceiving of the LORD as one person, and of the Angel as another. The word of the Hebrew, ill rendered "the LORD," is not, like the English word, an appellative, expressing rank, or condition; but it is the proper name JEHOVAH. And this proper name JEHOVAH is not, in the Hebrew, a genitive after the noun substantive "Angel," as the English represent it; but the words, and, "JEHOVAH," and "Angel," are two substantive nouns, in apposition; both speaking of the same person; the one by the appropriate name of the Essence; the other by a title of Office. "JEHOVAH-ANGEL” would be a better rendering. The JEHOVAH-ANGEL of the Old Testament is no other than He, who, in the fulness of time, was incarnate by the Holy Ghost of the Virgin Mary.

According to the scheme of these observations, Manoah understood the character of the Angel who appeared unto him: for he said unto his Wife, verse 22, We shall surely die, because we have seen God. In the same manner is the same Person presented to us, Malachi iii. 1, Behold, I will send my Messenger, and he shall prepare the way, before me; and the Lord, whom ye seek, shall suddenly come to his temple; even the Angel of the covenant whom ye delight in behold, he shall come, saith the Lord of Hosts. In Luke vii. 27, Christ speaking of John the Baptist, says, This is he, of whom it is written, Behold I send my Messenger before thy face, who shall prepare thy way before thee. John the Baptist was, therefore, the Messenger, who was to prepare the way; and the Lord, even the Angel of the covenant, was Christ. The person, also, speaking, who is here called JEHOVAH OF HOSTS, and who says, this Messenger shall prepare the way before himself, is also Christ. 5thly. Christ is called the God of Israel.

Exodus xxiv. 9, 10, Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel. And they saw the God of Israel. Psalm lxviii. 17, 18, The chariots of God are twenty thousand, even thousands of Angels. The Lord is among them, as in Sinai, even the holy place. Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for Men. Ephesians iv. 8, Wherefore he saith, When he ascended on high, he lea captivity captive, and gave gifts unto Men. Now that he ascended, what is it, but that he descended first into the lower parts of the earth? He that descended is the same, also, that ascended up far

above all heavens, that he might fill all things, and he gave some Apostles, and some prophets, &c. Here the Apostle informs us, that the person, who ascended on high, and led captivity captive, is Christ. The Psalmist informs us, that the person, who ascended on high, and led captivity captive, is the Lord, who appeared in Sinai. And Moses informs us, that the Lord, who appeared in Sinai, was the God of Israel. We also know, that no man hath seen God, the Father, at any time. Christ therefore is the God of Israel. Of course, the God of Israel, so often mentioned in the Old Testament, is every where, peculiarly Christ.

6thly. Christ is called JEHOVAH.

On this subject Horsley observes, "The word JEHOVAH, being descriptive of the Divine Essence, is equally the name of every one of the Three Persons in that Essence. The compound JEнOVAH-SABAOTH belongs properly to the second Person, being his appropriate demiurgic title; describing, not merely the Lord of such armies, as military leaders bring into the field, but the unmade, self-existent Maker and Sustainer of the whole array and order of the Universe."

Isaiah vi. 1, and 3, In the year that King Uzziah died, I saw JEHOVAH sitting on his throne, high and lifted up, and his train filled the Temple, and one of the Seraphim cried to another, and said, Holy, Holy, Holy, is Jehovah of Hosts: and again, in the 5th, 8th, 11th, and 12th verses of the same chapter. St. John, quoting the 9th and 10th verses of this chapter, in his Gospel, chapter xii. 40, says, These things said Esaias, when he saw his, that is, Christ's glory, and spake of him. To prove beyond controversy, that Christ is the JEHOVAH OF HOSTS, here mentioned, I observe that no person is spoken of in the chapter, except Uzziah, JEHOVAH of HOSTS, the Seraphim, the prophet Isaiah, and the people of Israel. The Seraphim and the people of Israel, being mentioned only in the aggregate, must be laid out of the question. Christ, therefore, being, by the decision of the Evangelist, spoken of in this chapter, must be either the prophet himself, King Uzziah, or JEHOVAH OF HOSTS. It happens also, unfortunately for Unitarians, that the prophet saw the glory of no other person, but JEHOVAH OF HOSTS; yet St. John assures us, he saw the glory of Christ. St. John's opinion on this subject we cannot mistake, if we remember, that he commences his Gospel in this manner: In the beginning was the Word, and the Word was with God, and the Word was God.

Isaiah xl. 3, The voice of him that crieth in the wilderness, Prepare ye the way of JEHOVAH, make straight in the desert, a highway for our God. John the Baptist, when asked by the Messengers of the Sanhedrim, Who art thou? answered, John i. 23, I am the voice of one crying in the wilderness, Make straight the way of the LORD, as saith the Prophet Esaias. St. Matthew, speaking of John