not but if I do, though ye believe not me, Believe the works, that ye may know and be lieve that the Father is in me, and I in him. It is manifest that the Jews still considered him to be guilty of blasphemy, because he did not renounce the claim of equality with God. Accordingly they were about to proceed with him, as the law directed in cases of blasphemy: but he escaped out of their hands.

:

In a discourse with his disciples he said, If ye had known me, ye would have known my Father also and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. He appeared to manifest surprise at the unbelief of Philip. Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father; and how sayeṣt thou then, shew us the Father? Believest thou not, that I am in the Father, and the Father in me? The words, that I speak unto you, I speak not of myself> but the Father that dwelleth in me, he doeth the works.*..

5. Names and titles are, in Scripture, given to Christ, which are proper to God only. The self-existent Jehovah is said to be jealous for his holy name; and his glory he will not give to another. We might expect, that the inspir ed writers would be peculiarly cautious how they give those titles to a creature, by which God maketh himself known; and that in this

Johm xiv. 7, 8, 9, 10.

particular, there would be sufficient guards. against the sin of idolatry. A few only will be mentioned of the many passages where a divine name is appropriated to Christ.

St. Paul, speaking of the privileges pertaining to the Jewish nation, says, Of whom, as concerning the flesh, Christ came, who is over all, God, blessed forever.*

To the elders of the Church at Ephesus, Feed the Church of God, which he hath purchased with his own blood. It is very evi dent, that the Church is redeemed, by the blood of Christ; and therefore he is God; for the Scripture, here quoted, cannot be distorted into any form, to make it mean any other than that he, who purchased the Church with his own blood is God..

The divinity and atonement of Christ are in timately connected. A creature cannot make satisfaction to a law of infinite purity and ex tent, for the offences of other creatures. la order to make that satisfaction, which is impliedin atonement, he must do something beyond the duty which he owes to God. No creature can love God more than with all his heart, nor serve him beyond his power. Therefore it necessary that God should be manifested in the flesh to take away the guilt of sin. would be deemed a strange doctrine indeed, if any were to say the Church is the property

of a creature. We are the property of God and it is impossible for any creature to obtain that absolute right over us which belongs to him. The Apostle does not say of the Church, that it is the property of a creature; but he says, it is the property of him who hath pur chased it with his blood; and the conclusion is unavoidable that Christ is God.

*

To the Hebrews, he writes, But to the Son he saith, Thy throne, O God, is forever and ever. In this declaration, there are two cir cumstances to prove the divinity of Christ. He is called God; and it is said, he hath an eternal dominion.

St. John says, Hereby we perceive the love of God, because he laid down his life for us. Again, We trust in the living God, who is the Savior of all men, especially of those that believe.t

IF

If we turn to the Old Testament, we shall find the term Lord (in the original, Jehovah). used, when it must be applied to Christ any title is peculiar to the self-existent God, j is Jehovah and we have reason to be assured," that this is his incommunicable name. Isaiah, in a vision, saw the Lord (Jehovahy sitting upon a throne, high and lifted up. That it was) Christ whom the Prophet saw, appears from John xii. 41. These things said Esaias, when he saw his glory, and spake of him..

Chap. i, 8.

† 1 Tim. iv. 10.

Chap. vi. 1.

It is no less manifest that the Prophet Malachi foretold the coming of Christ, whom he calls Jehovah. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, (Jehovah) whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in. It will appear exceedingly evident, that John was the messenger who was sent to prepare the way for Jehovah, from the words of Christ, recorded in Matthew xi. 10. This is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. In the discourse, of which these words are a part, John was the subject.-John, it appears by the issue, was sent to prepare the way for Christ; therefore Christ is Jehovah.

6. The divinity of Christ appears very evident from those passages of Scripture, in which it is said, that he is every where present. We cannot conceive, nor does it appear from Scripture, that a created being, though a pure spirit, can be in all places at the same time. We presume, it is the common faith of Christians, at this day, that Christ is in the midst of his worshipping assemblies. We presume, moreover, that it is now the chief consolation of many humble believers, that he is present with them, especially when they are assembled together in his name. The source of this consolation is found in a declaration which proceeded from his own lips;* Where two or three are gather

ed together, in my name, there am I in the midst of them. Dr. Priestly has acknowledg ed, that this is a "passage which seems to suppose the omnipresence of Christ."

On this, Dr. Jamieson remarks, "Thus it. is granted, that the great Prophet, whom his, people were to hear in all things, seemed, at least, to claim divine perfection. If this did not really belong to him, he must have been': unfit for his office, since he did not abstain from all appearance of evil, of the greatest evil, the robbery of making himself equal with God.... He could not therefore be a proper person to be heard in all things."

But the passage not only seems to suppose the omnipresence of Christ; it necessarily im-.plies this divine perfection. He says, whereever two or three are gathered together in his name, he is there in the midst of them. His people may be assembled, in his name, at the same instant of time, in every part of the world. If, in these circumstances, he is in the midst of them, we must necessarily suppose him to be every where present.

We know, that the phrase, In the midst of them, was familiar to the Jews, as signifying God's special presence with his people; and also the protection and support which they received from him. God had said to their fathers, The Lord thy God walketh in the †Vind. vol. s. p. 250

† Familiar Illuft. p.” 26.