Gentiles, whose idolatry is to be abolished, therefore it is added, "Confounded be they that serve graven images: worship HIM all ye gods," i. e. angels and princes of the people who are called gods. This is directly applied to CHRIST, and interpreted of him by the apostle, Heb. i. 6. "Let all the angels of GoD worship him."

In Psalm cii. it is said, "The heathen shall fear the name of the LORD when the LORD shall build up Zion-when the people are gathered together, and the kingdoms do serve the LORD.—Of old hast thou laid the foundations of the earth, and the heavens are the works of thy hands: they shall perish, but thou art the same," &c. This is expressly applied to CHRIST, Heb. i. 10, 11. to prove his dignity above angels, and as plainly proves, that he is the JEHOVAH, the GOD who created the heavens and the earth-the unchangeable GOD. Among many other places suitable to this purpose, the reader may compare these in the margin.*

From these few it is plain, that the passages where GoD is represented in a visible manner,eminently as a Savior,-or bringing salvation to Jews and Gentiles, have been interpreted concerning CHRIST by the writers of the new testament: and it might be evidently shewn that the ancient, Jewish church, and the primitive christians applied the passages the same way. If this is not admitted it is impossible to account for the silence of both Gentiles and Jews in the first ages of christianity

* Isa. vi, 1. with John xii. 41. Isa. xxxv. 1, 2. Ibid. xxxii. 1, 2, 3. with Matt. xi. 4, 5, Isa. xl. 3. with Matt, iii. 3. Mark i. 3. Luke i. 16, 17. Isa, xl. 9, 10, 11. with John x. Rev. xxii. 12. Isa. xlv. 21, 22, &c. Jer. xxiii. 6. and xxxiii. 16. with 1 Cor. i. 30, 31. Rom. xiv. 9, 10, 11. Phil. ii. 9, Joel ii. 28-32, with

Rom. x. 12, 13, &c.

upon this head; why they did not raise objections against the doctrine of CHRIST'S DEITY, when he was represented in the character of the true GoD -why they did not challenge the apostles for citing such texts as plainly infer essential DEITY, and applying them to CHRIST? From the above argument it appears evident, that in the plain and easy sense of scripture, CHRIST has true and proper DEITY belonging to him, as part of his complex person. The sacred writers had such an awful sense of the divine excellency of the great God, and of his jealousy for his own name, honor, and glory, that we cannot conceive, how they would dare to attribute his supreme titles, characters, and glories, to a mere creature, or to any thing that had not true and proper DEITY.

It is also evident that the Deity of CHRIST is the very same with the Deity of the FATHER;— that his divine nature is the same infinite and eternal Being,-the same JEHOVAH, to whom all the highest titles in the old testament are ascribed. And CHRIST himself puts this matter beyond a doubt, when he says, I and my Father are one, John x. 30. Especially when the text is properly read without the supplement my, then words cannot be more plain and forcible,-I and Father are one. And it is plain the Jews understood his words in this light, and were about to stone him for blasphemy," Because thou, said they, being a man, makest thyself GOD."

We know no other name in the new testament that answers to the name JEHOVAH in the old, but the name LORD; now this is given to Jesus Christ in a special manner, particularly by the angels at his birth, when they came to proclaim his advent and character, Luke ii. 11. "This day is born to you a Savior, who is CHRIST THE LORD, or the LORD

CHRIST.-Had the distinction been kept between the word JEHOVAH and ADONAI in the old testament, and where they are cited in the new testament, the character of CHRIST as JEHOVAH would have been more conspicuous to ordinary readers of the bible. But they are both frequently translated LORD in the old, and always so cited in the new testament. LORD is a proper translation of ADONAI, which denotes dominion, authority, &c. but it cannot be a proper translation of JEHOVAH, which has self-existence in its meaning. When a text says, JEHOVAH said to my LORD, the meaning is obvious, which must be obscured by saying, the LORD said unto my LORD.

And here let me add what I think makes the matter very clear of itself, much more in connection with the former arguments, viz. that GOD, JEHOVAH, is often called JESUS in the old testament; and had the translators done justice to the texts where this divine language occurs, it would have appeared perfectly clear to the meanest capacity, that JESUS was the GOD, the LORD, the JEHOVAH of the old testament. Among many texts where this sacred phraseology is used, I shall only cite a few. Isa. xii. 2. "Behold GoD is my salvation: I will trust and not be afraid; for the LORD JEHOVAH is my strength and song, he also is become my salvation." This is what stands in our translation; but if the word salvation had been translated JESUS, as it really should have been, the text would have been clear for our purpose. GOD is my JESUS,-JEHOVAH, JEHOVAH, is become my JESUS.-The words need no comment.-They are clear, they are divinely strong.-To attempt to explain what divine wisdom evidently intends as an explanation, would be folly and presumption.

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The meanest unlettered christian, who humbly takes the word of GOD for all he believes in religion, cannot miss the scope and meaning of such language.

In Isa. xxvi. 1. it is said, "In that day shall this song be sung in the land of Judah, we have a strong city, salvation will GOD appoint for walls and bulwarks." The translators have been so fair as to put the words God and for in italics, to shew the reader that they are supplied by them, for they are not in the text. See how it will read without them-Salvation will appoint walls, &c. This would be to make divine wisdom dictate nonsense. But read JESUS for salvation, as it ought to have been, and you have clearly the scope, spirit, and sense of the passage.-JESUS will appoint walls and bulwarks. Which points out the glorious security of the church under her king and head JESUS, who makes her a strong city by appointing walls and bulwarks. This JESUS, this GOD, for you see they are reciprocal, " is in the midst of her, she shall not be moved.-For I, saith JEHOVAH, will be a wall of fire round about her, and the glory in the midst of her. Upon this rock, saith JESUS, will I build my church, and the gates of hell shall not prevail against it.'

I shall only mention one text more of this kind, viz. Isa. Ixii. 11.-"Say ye to the daughters of Zion, behold thy salvation cometh; behold his reward is with him, and his work before him." None will deny that JESUS is the person spoken of: but what kind of an antecedent does salvation make to the personal pronouns his and him in the text?-Read JESUS for salvation, and all is clear and plain. The reader is desired to observe, that

in a similar promise given almost in the same words, this JESUS is called the LORD GOD. Isa. xl. 10. "The LORD GOD will come,-his reward is with him, and his work before him." This is a manifest proof that JESUS is the LORD GOD of the old testament.

If this idea were carefully kept in view in reading the scriptures, that JESUS CHRIST Speaks of himself sometimes in the supreme, and sometimes in the subordinate character; how clear and connected would many passages appear, which, by forced interpretations, remain dark and unintelligible? Among a great number of such passages, let me beg the reader to take his bible and read the fiftieth chapter of Isaiah, where he will find but one speaker, and that one to be no other than JESUS CHRIST, from what he says of himself froin the 4th verse to the end. Yet this passage is solemnly introduced with a Thus saith JEHOVAH, who challenges to himself such divine prerogatives as cannot be ascribed to any but the мOST HIGH GOD. Having illustrated his own divine character, in the three first verses, he begins, verse 4th, to describe his own subordinate character, in his being prepared and ready for the work of humiliation, and his confidence of support in it. He concludes with the duty of trusting in GoD, and the danger of seeking comfort and safety any way else.

Though it is evident that the speaker is one throughout, yet to darken the evidence of truth, so clear in this passage, some interpreters betake themselves to the poor miserable shift of saying, that Isaiah begins to speak of himself in the 4th verse, How false, inconsistent, and wretched