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and dominion forever and ever. Amen."* And Christ calls himself the Alpha and the Omega, the Beginning and the Ending, who is, and who was, and who is to come, the Almighty. If then Christ is a man of truth, he is also the God of truth, for he says, I am Alpha and Omega, I am the Almighty Christ, therefore,

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, must be a divine Person, the true God, or he must be a blasphemer.

And thus Christ was viewed by the Jewish ecclesiastical council which condemned him to be crucified. They did not believe him to be the Son of God; they did not believe him to be a divine Person; they, there fore, beļieved him to be a blasphemer, and on this ground he was condemned to die. 'And he persisted in his claim to divinity, when he knew it would cost him his life. On this charge he was tried. The "

“ high priest said unto him, I adjure thee by the living God that thou tell us whether thou be the Christ, the Son of God." To shew that he meant to persist in his claim to divinity, he said, “Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, he hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy, what think ye? They answered and said, he is guilty of death." "Thus Christ professed to be a divine Person, while he liyed; and when he died, he sealed his testimony with his own blood. It is as certain, therefore, that he possessed divinity, as that he had the least degree of truth, or moral sincerity." It is evident that Christ meant to assert both his

, divinity and humanity; otherwise, how could he at one time say that he and his Father were one, and at another time, that his father was greater than be? Christ could not be one with his Father in the same fense that his father was greater than he: the mean

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ing therefore must be, that, as a divine Person he was one or the same with the Father: but that, as a man, his Father was greater than he.

Christ, in his conversation with the woman of Samaria, meant, it is evident, to exhibit his humanity and his divinity. When he first introduced himself to the woman, by asking her the small favour of a draught of water, his divinity was not seen; it was under the rail of human weakness. He appeared to be weary of his journey. He, who was the Possessor of all things, was travelling on foot, from Judea to GaliJee, by the way of Samaria. And, “being wearied with his journey," he sat down in the middle of the day by a well, which is called “Jacob's well.” And while the man Christ Jesus was resting his weary limbs by the well, a woman of Samaria came to draw water, and he said unto her, Give me to drink. But she had neither religion nor humanity enough to give him a drop of water. The principal reason for this rude treatment seems to be, because she thought him to be a Jew; for, “The Jews have no dealings with the Samaritans."* On this, Jesus informs her, that had she known the gift of God, and the character of him who said to her, "Give me to drink, she would have asked of him, and he would have given her living water."

Christ, being weary with his journey, was faint and thirsty, as a man; nevertheless, as a divine Person, he was able to give the water of eternal life. That the water which Christ has to give means eternal life, is evident, for he adds, "Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”+ Christ pro-fessed to be able to do that which none can do but the supreme God. He professed to be able to forgive sin, and to raise the dead. He said he had power te

* John iv, 9,

# John iv, 14.

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Jay down his life, and that he had power to take it again. Christ said "I am the Resurrection and the Life.” The supreme God only is able to raise the dead. Christ, therefore, is the supreme God, or be made a false declaration when he said, "I am the Resurrection and the Life: he that believeth on me, though he were dead, yet shall he live.” Christ said to the Jews, “I am the Bread of life. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." Now can you believe this declaration of Christ, and yet. believe him to be no more than a creature? Can you put confidence in a creature, believing that he is able to give you eternal life, and to raise you up at the last day? Can you commit your spirit into the hands of God, and your body to the dust, with full confidence that á resurrection will take place, and the body be raised up at the general resurrection, by the power of a mere creature?

The Socinian and the Arian believe that Christ was a man of truth; they must, therefore, believe that he is able to forgive their sins, grant them eternal life, and raise them up at the last day; and, also, to make their bodies as beautiful and as glorious as his own body. And notwithstanding their belief of this, they deny the divinity of Christ; they believe him to be a mere created being; and, therefore, whatever divinity there is belonging to him, is the divinity of a creature. But to be able to do every thing which Christ said he could do and would do, proclaims his eternal power and Godhead or divinity. Had not Christ been the Supreme Divinity, it would have been inconsistent with a good moral character, to make this solemn declaration, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the yoice of the Son of God: and they that hear shall live."*

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John V, 25.

“Ilence there is only this alternative besorc us, either to believe his diyinity, or to deny his veracity, But to deny his veracity upon this subject, is to blast his whole moral character, and to represent him in as ndious a light as ever the Jews did, when they called him a blasphemer, and said he was mad and had a devil. To impeach the moral character of Christ is extremely crintinal; for it is not only blaspheming his name, but denying his religion. To say that Christ was a blasphemer, is to say that Christianity is a falsehood. If there were no truth in Christ, there is no truth in his religion. Hence it seriously concerns those who deny the divinity of Christ, impeach hiş character, and subyert his Gospel, to prepare to meet him when he shall come in the clouds of heaven, and settle the solemn dispute between them.?!*

The peculiar virtue of the blood of Christ, as of a Jamb without blemish and without spot, to redeem men from their vain conversation, is closely and inti, mately connected wiih his power of intercession with the Father for all the saints. Qr Christ, it is said, that he is able to save to the uitermost all who come unto God by him, seeing he ever liveth to make intercession for them." And of this Saviour, it is said, that he "is holy, harmless, undefiled, separate from sinners, and mnade higher than the heavens. Hence Christ is able to save to the uttermost: he is the ever-living Intercessor, and he is made higher than the heavens; and be hąth the keys of hell and of death; he openeth and no man shutteth; and shutteth and no man openeth: these things fully and strikingly proclaim the Deity of our Saviour, the Lord Jesus Christ.

To believe in the Lord Jesus Christ is necessary, in order to right and joyful feelings of heart; for how eap we feel right towards Christ, if we believe him to e a man only, when, at the same time we are require ed to worship and to honour him even as we honour the Father? Will such deem it consistent to honour liim, as they honour the eternal God, while they bejieve him to be a mere created being?

* Dr. Emmons.

With the Arian, Socinian, or Unitárian faith we cannot, as I see, comply with the command; "That áll men should honour the Son even as they honour the Father.” How then must they feel who prosess to honour the Father with religious worship; when, at the same time, their feelings correspond with the belief, that equal honours are not due to the Son? Especially when it is added; "He that honoureth not the Son, honoureth not the Father which sent him." There must be. I think, a warfare between their belief concerning Christ, and the declaration which he makes concerning himself. Their faith concerning Christ comports not with the requirement to honour the Son, even as the Father is honoured. They believe that God is to be worshipped, but they believe not that equal honours are due to the Son of God. There fore, it appears to me, that Socinians must alter their faith, or there can be no agreement between them and the word of God.

It is true, however, that all who have clean bands and à pare heart will be saved. All such will finally surround the throne of God; and with united voices say; "unto him that loved us, and washed us from out sing in his own blood, be glory and dominion forever and ever. Amen."

The Bible proclaims the divinity of Christ from the beginning to the end of it. The Lord God who

appeared to Adam and Eve, it is evident, wås Christ; otherwise how could they hide themselves from his presence among the trees of the garden. If he came to them in the forın of a man, it might scem to them, that they could bide themselves from his presence. No doubt he appeared as a man.

Christ therefore in

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