to decide, that in the Person of the Judge is infinite Divinity, as well as humanity. He is the root, as well as the offspring of David.

I will note some of the scriptures, which relate to the Judgment, and the Person of the Judge. And let the reader decide whether Christ be, or be not, really God.

Psalm 50. "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. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those who have made a covenant with me by sacrifice. And the heavens shall declare his righteousness; FOR GOD IS JUDGE HIMSELF. Hear, O my people, and I will speak; O Israel, and I will testify against thee; I AM GOD, even THY GOD.”. Here is the final Judge of the world. Is this the true God? Or is this a derived and constituted God?

The remainder of the Psalm furnishes evidence no less decisive, that the Being, who there speaks, is the infinite God. We are assured it is he who knows all the fowls of the mountains; and that all the cattle upon a thousand hills are his. The world is HIS, and the fulness thereof. He says, "Call upon me in the day of trouble; I will de.

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liver thee; and thou shalt glorify me. unto the wicked God saith,-These things hast thou done, and I kept silence.-But I will reprove thee, and set them in order before thee. Now consider this, ye who forget God; least I tear you in pieces, and there be none to deliver. Whoso offereth praise, glorifieth me; and to him, that ordereth his conversation aright, will I show the salvation of God."

This Psalm must be viewed as the words of Christ. It is evidently the words of the very Person of the final Judge. But "the Father judgeth no man; but hath committed all judgment unto the Son." And of himself, as the final Judge, Christ says, "All who are in their graves, shall hear his voice, and shall come forth" When the Son of man shall come in his glory, then shall he sit upon the throne of his glory; and before him shall be gathered all nations; and he shall sepa rate them." Most exactly these accounts, and what follows this last quoted passage, (Mat. xxv. 32,-to the end,) accord with the above solemn description, in the 50th Psalm. "The mighty God, even the Lord hath spoken, and called the earth-He shall call to the heavens and to the earth-Gather my saints together unto me." Here is the voice of the Archangel, and the trump of God. But Christ tells us, it is his voice, that the dead shall hear, and shall come forth; (John v. 25, 28.) When Christ speaks of the Son of man coming in the glory of his Father, he

speaks of himself in relation to his humanity.

The Father, in such passages, represents the fulness of the Godhead, Father, Word, and Holy Ghost. But Christ speaks also of his coming in his own glory. "When the

Son of man shall come in his glory, then shall he sit on the throne of his glory."—And surely, in the 50th Psalm, Christ does come in his own glory, as God. "God is Judge himself.-I am God, even thy God.--The mighty God, even Jehovah." Would the meek and lowly Jesus have given such a representation of himself, if he had been only a derived, dependent being? Impossible! In this Psalm is presented the same Angel of the Lord, who appeared to Abraham, whom Abraham calls Jehovah, and whom he addressed as the Judge of all the earth, who must do right. Christ is the Judge. "The Father judgeth no man, but hath committed all judgment unto the Son." Yet the Judge is God. Paul says, "We are sure the judgment of God is according to truth, against them who commit such things.". "And

thinkest thou, that thou shalt escape the judgment of God?"" And treasureth up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God?" "Is there unrighteousness with God? How then shall God judge the world?"Surely then, though Christ is the Judge; yet, in the New Testament, as well as the Old, the Judge is God himself."The Lord himself shall be revealed from heaven, in

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flaming fire, taking vengeance on them that know not God." Here is the Son of man. coming in his glory. This text appears to be in allusion to that passage in the fiftieth Psalm, "A fire shall devour before him, and it shall be very tempestuous round about him." The two passages relate to the same Person and event,-the appearing of Christ, the Judge of the world. The apostle calls it the glorious appearing of the great God, our Saviour Jesus Christ.

It is evident, from the view taken of these passages, which relate to the judgment, that Jesus Christ is the very God, as well as man. He is in some mysterious sense distinct from the Father, who judgeth no man: Yet he is infinitely superior to a derived, dependent being. "God is Judge himself." God and the Judge are essentially one.

There is no doubt but the three Persons in the Godhead will all be engaged in the great work of the final judgment. But the divine exhibition is represented as being made through the Person of Christ. When it is said, "the Father judgeth no man," it cannot mean, that he is excluded from, the solemn scene, or has nothing to do with the judg ment. Nor can it mean, that the Person, who is the manifest Agent in the judgment, is essentially inferior to the Father. For neither of these ideas does the Bible admit. But the sense appears to be this: The Judge will be rendered visible, by his glorified humanity; it will appear that this humanity is

united to infinite Divinity; that this infinite Divinity of the Judge is possessed of some personal distinction from the Father, who is at the head of the economy of mediatorial grace; yet that there is an essential unity between the Person of the Judge, and the Father; and that the whole Godhead are united in that momentous and final Assize.

SECTION VII.

Jesus Christ has a human soul, as well as body.

THIS has been repeatedly taken for granted, in the preceding section. I shall now endeavor to prove it from the word of God.

Some are of the opinion, that the soul of Christ, being inconceivably superior to humanity, was literally derived from God, as a son from a father, some time before the creation of the world. That this derived, literal Son of God was the Logos, or Word, the Messiah. That the names and attributes of God are ascribed to him, as being of the essence of the divine nature, and by divine constitution. That the Father sees fit, that this his own literal Son should be honored, as himself; though he is a being