Apocalyp. i. 8; xxii. 13. "I am the Alpha and the Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty."

1 Corinth. i. 8. For if they had known it, they would never have crucified the Lord of Glory."

St. John, xxi. 17. "Lord, thou knowest all things."

1 Timoth. ii. 5, 6. "One Mediator of God and man, the' man Christ Jesus, who gave himself a Redeemer for all."

Acts, x. 42. "Who has been appointed by God to be the judge of the living and of the dead."

Apocalyp. xix. 16." And he hath on his garment and on his thigh written: The King of Kings, and Lord of Lords." After the same manner the chief attributes of God are ascribed to Jesus Christ,

1. Eternity. Apocalypse i. 8. "I am Alpha and Omega, the beginning and the end, who is, who was, and is to come." Hebrews, xiii. 8, "Jesus Christ yesterday, to day, and the same for ever."

Omnipotence. Apocalypse i. "I am the first and the last, who is, who was, and who is to come, the Almighty."

Hebrews i. 3, " Upholding all things, by the word of his power.'

Coloss. i. 16. "All things were created by Him and in him."

Immensity. Matth. xxviii. 20. "Behold I am with you all days, even to the end of the world."

St. John iii. 13. "And no man has ascended into heaven, but he that hath descended from heaven, who is in heaven." When Christ spoke this he was on earth, and he declares that at the same time he was in heaven, He is therefore immense or omnipresent.

Omniscience. John xxi, 17, " Lord, thou knowest all things." Luke vi, 28, "But he knew their thoughts."

Coloss. ii. 3, "In whom all the treasures of wisdom and science are hidden.”

Lastly, Immutability or Unchangeableness. Hebrews i. 1-14,

1 Hebrews, 1-14.

1. "God having spoken on divers occasions and many ways, in times past to the Fathers by the Prophets : last of all,

2. In these days hath spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the world:

3. Who being the splendour of his glory, and the figure (xaçaxın) of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth at the right hand of the Majesty on high;

4. Being so much better than the Angels, as he has inherited a more excellent name above them.

5. For to which of the angels hath he said at any time: Thou art my Son, this day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?

6. And again, when he introduceth the first begotten into the world, he said: And let all the Angels of God adore him.

7. And to the angels indeed he saith: He that maketh his Angels spirits, and his Ministers, a flame of fire.

8. But to the Son: Thy throne, O God! is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.

9. Thou hast loved justice and hated iniquity: Therefore, God, thy God hath annointed thee with the oil of gladness above them that are partakers with thee.

10. And: Thou in the beginning, O Lord! hast founded the earth: and the heavens are the works of thy hands.

11. They shall perish, but thou shalt continue; and they shall all grow old as a garment:

12. And as a vesture shalt thou change them, and they shall be changed: but thou art the self same; and thy years shall not fail. 13. But to which of the Angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool ?"

In these few verses the Apostle may be said to have erected an everlasting and impregnable fortress in defence of the Godhead of Jesus Christ, a fortress, which has already baffled the long continued efforts of the enemies of the Son of God, of the Simonians, the Cerinthians, the Ebionites, the Sabellians, the Arians, the Nestorians, the Eutychians, &c. and will for ever

stand proof against the infuriate attacks of the Unitarian phalanx. This chapter, in its admirable and sublime conciseness, contains so clear, so full, and so complete a promulgation of the Godhead of Jesus Christ, that even the wild and unprincipled criticism of the Unitarians either dares not approach it at all, or whenever it does, runs into such disgusting absurdities, as manifestly show the truth of the maxim: Magna est veritas et prævalebit ; truth is great, and will in fine triumph. This chapter being of itself so clear, my remarks on it shall be few.

First. In the 1st and 2nd verses we are told that "God in these days hath spoken to us by his Son. The first impression that strikes him that reads this passage with an unbiassed mind, is, that there is question here not of a Son, but of the Son of God; not as of one of many, but as of an only Son; not only of an adoptive Son, but of a true natural Son, as contradistinguished from the most eminent adoptive Sons of God, such as were the Prophets, by whom God has spoken to us of old; in fine, of a Son of whom the eternal Father may with truth say, v. 5, "Thou art my Son, this day have I begotten thee." Therefore Jesus Christ is the true natural Son of God, of course, consubstantial with the Father. For if any one, by introducing to us a youth, were to address us thus: This is my Son, my beloved Son, my only Son, my only-begotten Son, my own Son, a Son whom I have begotten from the womb of my own substance, &c. we could not possibly conceive this to be said of an adopted child, although the person in question may have at the time adoptive children: because the above way of speaking doeth not and cannot denote, in the common acceptation of men, an adopted but a natural child; and any one that should use such like language, to designate a child by adop tion, without adding any thing to restrict, modify, or explain his peculiar meaning, would manifestly impose on our candour, lead us irresistibly into error, and sport with our good sense. Such, however, would be the conduct of God in regard to men, if Jesus Christ were not his true and natural Son, true God like himself.

In 2d verse, the creation of the world is ascribed to Jesus Christ the Son of God.

In 3d verse, Omnipotence is predicated of him, "by upholding all things by the word of his power, and by making purgation of sins," which requires an infinite power. Next, equality of glory with the Father, "sitteth at the right hand of the Majesty on high."

In 4th verse, is expressed his natural Sonship and difference between him and the most perfect creatures, the Angels, difference which consists in this, that whatever the Angels possess, they possess it as a gratuitous gift from God's infinite liberality; Jesus Christ, on the contrary, as the natural Son of the Father by right of inheritance.

In 5th verse, his divine origin by eternal generation is clearly marked.

In 6th verse, his infinite excellence, to which divine worship is declared by the eternal Father to be due.

In 8th verse, his supreme dominion over all things, and the everlasting stability of his throne, being called God by the Father singularly, definitely, and without any modifying clause whatever.

In 10th, 12th v. are expressed his creative power, which essentially implies omnipotence, and is peculiar to God only, the creation of the world, and essential immutability and unchangeableness, which belong to him only who said: “I am who am I am the Lord, and do not change." There is no other alternative left to the Unitarian, than either to reject with the ungodly cohort of unbelievers revelation itself, or to admit the Godhead of Jesus Christ; may they ra ther do the latter, and conform to the positive command, which the eternal Father gives to them not less than he did formerly to the Jews, saying "embrace discipline, or, as the original expresses it, pwa, kiss the Son,' lest at any time. the Lord be angry, and you perish from the just way." Psal ii. v. 12.

בר

FOURTH ARGUMENT.

CCXIII. From the Divine Operations which are common to Je sus Christ.

John viii. 17. "My Father worketh until now, and I work ;" v. 19, "what things soever he (the Father) doeth, these the Son also doeth in like manner;" this proposition of Christ is general, and applies as well to the creation of things, as to the reparation and salvation of mankind.

The creation and preservation of all things belong to God only. Isaias, xliv. 24, "I am the Lord that make all things, that alone stretch out the Heavens, that establish the earth; and there is none with me." But the creation of things is attributed to Jesus Christ, John i. 3, "All things have been made by him, and without him nothing was made that is made." Coloss. i. 15, "Who is the first born of every creature, for in him were all things created, in heaven or on earth, visible and invisible, nether thrones or dominations, or principalities, or powers: all things were created by him, and in him: and he is before all: and by him all things consist." Was it possible for the apostle to find stronger language to establish our fundamental Dogma?

Heb. i. 2, "In these days (God) has spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the world ;" and 10th verse, "And thou in the beginning, O Lord, hast founded the earth, and the heavens are the works of thy hands." This, which was said of the Supreme God by the psalmist, Psalm cx. 26. is here applied by the Apostle to Christ.

II. No one can deny but that the works of grace, of redemption, of justification, and of glorification belong to God exclusively; for thus speaks God, Isaias, xliii. 25, "I am, I am he that blot out thy iniquities for my own sake." Psalm lxxxiii. 12, "The Lord will give grace and glory;" but that Christ is the author of grace, of our redemption and justice, every page of the new law bears witness. 1 Tim. 25,"One mediator of God and man; the man Christ Jesus, who gave him