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there was no Saviour beside him. Surely then, if Christ presented himself to the Jews, as their Saviour, and an object of worship; and yet as a being distinct from the infinite Jehovah, the God of Israel; I see nothing why he ought not, according to the law of God, to have been executed as a deceiver !

To represent Christ as a being distinct from the Father; and to allow, that he is at the same time called God; is to own two Gods. There is no possibility of evading this charge, till it can be made to appear, that one real God, and one constituted God, do not amount to the number two. To say they are one in spirit, gives no relief; for so are all the saints. To say the two distinct Beings are one in original essence, helps not the case. For upon the scheme of the opponent, they are now no more one in essence, than is a human father and his son. But these are as really two, as are two angels in heaven. There is no evasion of the charge of having two Gods, but by allowing that the Father, and the Divinity of the Son, are equal in one Godhead, and that in some mysterious and essential sense, they are absolutely one God. And we find it a fact, that they are abundantly so represented. And I see not why it should be less offensive to believe in two distinct Gods in heaven, than to believe in one God, mysteriously consisting of Father, Word and Holy Ghost.*

* Let not the advocates for the sentiment, that Christ is literally derived from God, is a Being distinct from the Father, and does receive worship, ever more please themselves that they are Unitarians, and worshippers of one God. We are worshippers of one God. But they are worshippers of two Gods. It is impossible for them to evade the charge. We hold to a Trinity of Persons in one God: they to a duality of distinct Gods. What have they gained, in point of consistency, in renouncing our theory? Have they not incurred far

The law of God demands, that we should "love the Lord our God," with all the heart, soul, strength and mind. But is not the same love demanded towards Jesus Christ? Was man ever cautioned against loving Christ more than God; or too intensely? We are much cautioned against loving the creature more than the Creator. But we are so far from being cautioned against loving Christ more than God, that we are clearly taught, that to love Christ, is to love God. Not merely that love to Christ is an evidence of love to God; for love to Christians is thus; but love to Christ, is itself love to God. As he that hath seen Christ hath seen the Father; so he that hath loved Christ hath loved the Father. Accordingly man's want of love to God is expressed, and threatened as follows; "If any man love not our Lord Jesus Christ, let him be anathema, maranatha." Does the divine economy render idolatry essential to an escape from the wrath to come? Must a derived being, totally distinct from the infinite Jehovah, the God of Israel, be supremely loved; or man be lost?

Isaiah says of the wicked, in the last days, "They shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth." But in the New Testament we learn that it is Christ, who at that very time arises to shake terribly the earth, and to dash wicked nations to pieces as with a rod of iron.* It is Christ,

greater difficulties, than they have escaped? By what name ought they to be called? Surely, not Unitarians. There is no more real unity in their two Gods than between " Adam and Seth."

*Psalm ji.

who at the same period says, "Behold I come as a thief."* Christ is the Word of God, riding forth, at that day, upon his white horse of victory, Rev. xix. 11--. In those passages, while Christ is the Word of God, and the Son; he is at the same time the Jehovah, who "alone shall be exalted in that day."

Surely it is the Kingdom of Christ, which is to be exalted in the Millennium. No believer in the Gospel will doubt of this. It is called "the Sou of man coming in his kingdom." Yet "Jehovah alone shall be exalted in that day." And it is "the God of heaven, who will then set up a kingdom, which shall never be destroyed." Dan. ii. 44. Christ then, is Jehovah alone, the God of heaven. Although relative to Christ's humanity, he is made. head over all things to the church; and God the Father hath highly exalted him, and given him a name, that is above every name; yet relative to his Divinity he is, according to the clear sense of the above passages, viewed in their connexion, Jehovah alone, the God of heaven, exalted in that day. Accordingly the prophet says, of that very period, Isai. xl. 9-11, "Say unto the cities of Judah, Behold your God. Behold the Lord God will come with strong hand, and his arm shall rule for him; behold his reward is with him, and his work before him. He shall feed his flock like a Shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young."--This is Christ coming in his kingdom. Yet he is "the Lord. God." The saints triumph; "Lo this is our God; we have waited for him, he will save us." Jeho vah is our Judge, Jehovah is our Lawgiver, Jeho

Rev. xvi. 15.

vah is our King, he will save us. Are all these things said of a derived, dependent being, who is distinct from the Father? Is it such a being alone, who is "exalted in that day?" These Scriptures teach, that Christ in his Divinity, is one with God; and is the great, the living and true God.

Jesus Christ relative to his human body, said, "Destroy this temple; and in three days I will raise it up." "But God raised him from the dead." Christ here decides, that he is God. And he decides that he has two natures in his one Person, divine and human; And sometimes he speaks of himself in relation to the one, and sometimes in relation to the other. When he spake, in the days of his humiliation, of his dependence on God, he spake in relation to his mediatorial character, as will be shown. But when he spake in relation to his divine nature, he spake as God. I will raise up this temple of my body in three days. "I will; be thou clean." To the dead, "I say unto thee arise." "Lazarus, come forth." To the stormy lake, "Peace, be still!" To the Disciples, "I will make you fishers of men."

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"The

Son of man hath power on earth to forgive sins." "Whatsoever ye shall ask in my name, I will do it." "I will not leave you comfortless; I will come unto you." In relation to his humanity, and mediatorial character, Jesus wrought miracles in his Father's name. In relation to his Divinity, he wrought miracles in his own name, and received the praise of it. Should any doubt relative to the correctness of this distinction, between Christ's 66 "I am two natures, let Christ himself decide it. the Root and offspring of David."* Here, in a short clause, he speaks in relation to both his na

*Rev. xxii. 16.

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tures. He is David's Root, and Davd's offspring; David's Jehovah, and David's Son; David's God, and David's descendant: David's Creator, and "his seed according to the flesh." Can any believer in Revelation doubt whether Christ does possess two natures? and whether this fact together with his constituted mediatorial character, may solve all the seeming contradictions o Christ's de pendence on God; and yet his being himself the very independent God? If they will doubt, they are not the first, who have doubted. The cavilling Pharisees doubted; and our Lord put them to silence with the very truth in the above, text. While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? Whose Son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying; The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his Son ?" This reduced them to silence. Christ was both David's Lord, and Son. In his Deity, he was the former; in his humanity the latter. And had the Pharisees understood (and had grace enough to acknowledge) this evident sense of the scriptures concerning Christ, they could have answered his question, with great ease, by saying; Christ's Divinity is David's Jehovah, whom he set always before his face, and worshipped as God. But Christ's humanity is made of the seed of David, according to the flesh : Or, Christ is David's Root, and offspring.

The two natures in Christ are often clearly distinguished from each other, and things said of him, which apply to but one of these natures. As 1 Cor. xv. 27; "But when he saith, All things are put under him, it is manifest that he is excepted, who did put all things under him." Here reference

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