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melius, Acts x, 25. It is the same word which St. John uses when he speaks of the worship he was about to offer at the feet of the angel; and which the angel uses when he forbids it, and says, Worship God. So scriptural it is "that all men should honour the Son, even as they honour the Father," John v, 23.

"Matt. vi, 6: When thou prayest, pray to thy Father which is in secret." (Vol. i, p. 279.) "And they stoned Stephen, invoking, and saying, Lord Jesus, receive my spirit: and he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge," Acts viii, 59, 60. What can be an act of higher adoration from the lips of a man, than this in which the protomartyr at once committed to Christ his departing spirit, and prayed to him for the forgiveness of his enemies? "Who (say Mr. G. and the perverse Jews) can forgive sins, but God only?" We proceed:-"The same Lord is rich unto all that call upon him. For whosoever shall call on the name of the Lord, shall be saved," Rom. x, 12, 13. "And the apos

tles said unto the Lord, Increase our faith!" Luke xvii, 5. Mr. G. has cited a passage in which St. Paul prays to both the Father and the Son: "Now God himself, and our Father, and our Lord Jesus Christ, direct our way unto you!" (Vol. i, p. 285.) In these three passages, Jesus Christ is invoked as the God of providence, grace, and salvation; and that salvation is absolutely promised to them that call upon him. Again: "When Jesus departed, two blind men followed him, saying, Thou Son of David, have mercy on us!" Matt. ix, 27. This prayer Jesus graciously heard and answered. But Mr. G. and his coadjutors, having found these words in the litany, and not recognizing them as a quotation from Scripture, but supposing them to be the words of some "creed-ma. ker," have condemned them as idolatrous, and "exhort all Christian people to abstain from such worship." (Vol. i, p. 397.) From hence we learn, (1.) That such a prayer is an act of worship. (2.) That offered to a mere creature it would be idolatrous. (3.) That Jesus Christ is not a mere creature, since the Scriptures speak of such worship with approbation. This is an undesigned, but striking proof, that the sentiments of a Christian agree very ill with a Socinian.

To all this Mr. G. objects that "we are not justified in paying adoration to any other being than that Being to whom our Saviour prayed, and whom he styles the only true God." (Vol. i, p. 213.) This may be very just when rightly applied. But in answer to it, they who "know what they worship," "no longer know Jesus Christ after the flesh." As "in him dwells all the fulness of the godhead," or "the only true God;" to that fulness of the godhead their prayer is addressed, through him in whom he resides.

"We worship t'ward that holy place,
In which he does his name record;
Does make his gracious nature known,
That living temple of his Son."

"Col. i, 12: Giving thanks to the Father." (Vol i, p. 285.) The very next passage which Mr. G. gives is, "Singing with grace in your hearts to the Lord," Col. iii, 16: viz., to Jesus Christ the "one Lord." "I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry," 1 Tim. i, 12.

"2 Thess. i, 2: Grace unto you, and peace from God our Father." (Vol. i, p. 287.) This text is to prove that Jehovah is the sole object of religious worship. Then Jesus Christ is Jehovah; for among many other passages which might be quoted, mirabile dictu, Mr. G. has himself quoted, for the same purpose, the following: "Grace, mercy, and peace from God the Father, and Christ Jesus our Lord." (Vol. i, p. 285.)

Mr. G. grants that the term, "Jehovah," "is the term exclusively applied to the one God." (Vol. i, p. 191.) "I am Jehovah-that is my name; and my glory will I not give to another," Isa. xlii, 8. If therefore the Son be denominated Jehovah, he is the one supreme God.

1. In the following passages, the name Jehovah is given to the Son :

(1.) "The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah," Isa. xl, 3, 5.

(2.) "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 messenger of

the covenant, whom ye delight in, behold he shall come, saith Jehovah of hosts," Mal. iii, 4.

These passages, according to the evangelists, refer to John the Baptist, who was the harbinger of Christ, "the messenger of the covenant," and prepared the way before him. But the prophet predicts his crying, Prepare the way of Jehovah. And "Jehovah of hosts" says, "He shall prepare the way before me." Jesus Christ is therefore Jehovah, who was preceded, in his visit to mankind, by John the Baptist.

(3.) "I will raise unto David a righteous Branch, and a King shall reign and prosper. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, Jehovah our righteousness," Jer. xxiii, 5, 6.

To the common application of this passage Mr. G. has objected that, in Jer. xxxiii, 14, 16, the same appellation is given to Jerusalem. (See vol. i, p. 508.) That it is so in our translation is granted; and if that be correct the objection has some strength in it. Whoever compares the two passages, will observe at once the utmost probability that the writer intended them to be parallels. [1.] In both of them the Branch of righteousness, or the righteous Branch, is the subject. [2.] In both passages the predicates are all the same. This is presumptive evidence that they ought to be parallel throughout. When we consider Jer. xxxiii, 15, 16, alone, we observe, [1.] That the Branch is the subject, and therefore the name ought to be predicated of it. [2.] As a person, the name is more properly attributed to him than to a place, Jerusalem. [3.] As a branch of righteousness, it is natural to suppose that it is he who must be called the Lord our righteousness. [4.] And lastly, as he "shall execute judgment and righeousness in the land" of Israel, and in those days Judah shall be saved, and Israel shall dwell safely, it is natural that the inhabitants should regard him as the Author of righteousness to them, and call him "our right

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This presumptive evidence is corroborated by facts: a few manuscripts have the masculine lo, for n lah; and in this way most of the versions have understood it. The Chaldee, the Syriac, and the vulgar Latin read, "This is

the name whereby they shall call him." Thus the objec. tion falls to the ground, and both passages prove the divinity of the "Branch of righteousness.'

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2. By comparing the following passages, it will farther appear that Jesus Christ is Jehovah incarnate.

(1.) "The burden of the word of Jehovah-they shall look upon me whom they have pierced," Zech. xii, 1, 10. This passage is applied to Jesus Christ :-" They shall look on him whom they have pierced," John xix, 37.


(2.) "Thus saith Jehovah that created the heavens, There is no God else beside me; a just God and a Saviour there is none beside me. Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. I have sworn by myself, That unto me every knee shall bow, every tongue shall swear," Isa. xlv, 18, 21-23. "We shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God," Rom. xiv, 10, 11.

(3.) "Thy Maker is thine husband: Jehovah of hosts is his name; and thy Redeemer, the Holy One of Israel," Isa. liv, 6. "The bride, the Lamb's wife," Rev. xxi, 9. Beside this, according to St. John, when Isaiah saw the glory of Jehovah of hosts, he saw the glory of Jesus Christ and spake of him.

(4.) "Sanctify Jehovah of hosts himself; and he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence, to both the houses of Israel," Isa. viii, 13, 14. "Unto you, therefore, which believe, he (Christ) is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence," 1 Peter ii, 7, 8. Christ, therefore, is not merely the Jehovah of the Old Testament; but Jehovah

of hosts.

Mr. G. has exhibited a large number of scriptures, to prove that the "Son of God is subordinate to God the Father." (Vol. i, p. 291.) With all these we might contrast those passages which we have already examined. But it is not our method to destroy one passage of Scripture by another. We attempt, at least, to reconcile them. The passage swhich Mr. G. has quoted are intended to

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show that Jesus Christ was man. Either they prove this, or they do not. If any of them do not prove it, they do not answer his purpose. If they do prove it, we are right in applying them to his human nature. To all this Mr. G. has consented. "You agree with us," says he, far as we go, only you go much farther. You acknow. ledge that Jesus Christ possessed a human nature. This we believe. If, then, in addition to this, you also assert that he was a Deity, the whole of the proof rests with you." (Vol. i, p. 327.) Thus Mr. G. has granted that the proof of his human nature is no proof that he is not also divine; and that we acknowledge all he can possibly assert. But he calls for "proof" that Jesus Christ has a nature which is not human. (Vol. i, p. 356.) We have already produced it from his own Lectures, (1.) where he has granted that the divine perfections were given to Christ. These were not human, (2.) where he has said that "the Word" which was made flesh "was no other than God himself:" (3.) where he asserts that St. John wrote his gospel to maintain that the wisdom, and life, and light, attributed to the "Word made flesh," were all one and the same being, all God himself: (4.) where he says that "in Jesus Christ as a man the fulness of the Deity did reside:" (vol. i, p. 344:) (5.) where he says that "God was manifest in the flesh: (vol. i, p. 216 :) (6.) where he has cited many passages which relate to absolute Deity, some of which relate to Jesus Christ; and others of which have their parallel passages which relate to Jesus Christ. We have produced it, also, from the language of both the Old and the New Testament, in which the divine perfections, nature, and name are ascribed to Jesus Christ; and on the result we rest the question. Mr. G. and his brethren may affect to overlook these proofs, or pretend they have overturned them; but the candid reader will perceive that they are neither so few nor so trivial as our opponents represent them. The state of the controversy then is simply this: Jesus Christ is represented to us as God and man. Mr. G. denies the former, because he acknowledges the latter. We acknow. ledge the former, but by no means deny the latter. Scriptures speak of him as "the Prince of life," who was "killed," Acts iii, 15; "the Lord of glory," who was


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