it is God who worketh in you, both to will and to do-." "God who hath given unto us his holy Spirit." Surely then, Christ is God.

Jesus Christ will fashion the bodies of his saints "like unto his glorious body, according to the working, whereby he is able to subdue even all things unto himself."-Christ's voice raises the dead. 66 "I am the resurrection and the life." But we are informed, that "The Father raiseth up the dead, and quickeneth them." In this therefore, we learn the truth of Christ's words, "I and my Father are one." "I am in the Father, and the Father in me." Christ is called "the Author and Finisher" of the Faith. But this same faith, we are informed, is of " God's operation." "It is the gift of God." Inevitably then, Christ is God.

Read the description of Christ, in Rev. i. chapter; and the ascriptions of glory to him there found. "Unto him that loved us, and washed us from our sins, in his own blood,-be glory and dominion, forever and ever. Amen." Are the heavenly hosts idolaters? Is this Saviour, whom they worship, a merely derived, dependent being? If he be, I see not that the Bible can be exonerated from the just imputation of establishing a most deep and refined system of idolatry! While it calls men to the worship of the one only living and true God; it at the same time institutes, and justifies the worship of one, who is totally distinct from, and dependent on the one only living and true God. A sentiment which appears an infinite absurdity!

Behold the dying Stephen "full of the Holy Ghost," devoutly "calling upon God, and saying, Lord Jesus receive my spirit." Could such an address be made, under an infallible guide, to any being short of the infinite God?

In the Apocalypse, the infinite Divinity of Je sus Christ is repeatedly and clearly ascertained. Some of these evidences of Christ's proper Divinity have been already noted. One or two more I will now exhibit. The Person, who styles himself the Alpha and Omega, in the Revelation, who is evidently Jesus Christ, (see Rev. i. 8-18; ii. 8; xxi. 6, 7,) says, "He that overcometh, shall inherit all things, and I will be his God, and he shall be my son." These are the words of him, who in the preceding verse says, "I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely." These are the very titles that Christ repeatedly in this book takes to himself. It is Christ then, who here speaks, and says, of him that overcometh, "I will be his God, and he shall be my son." But would Christ say such things as these, if he were not the true and living God? Would not the affirmative make Christ a blasphemer! He is the God and fountain of life, to the Church triumphant! and this too, it appears, after the Son shall have given up the mediatorial kingdom, at the end of the world, that God may be all in all! Christ has a nature in his person, that even there will be the God and Fountain of life to all, who shall overcome. This idea accords with the repeated inspired assertions, that Christ has a'kingdom, which shall have no end; even though his mediatorial kingdom shall close at the end of the world.

Of the new Jerusalem, it is said, "The Lamb is the light thereof." And, "The throne of God and the Lamb shall be in it, and his servants shall serve him, and they shall see his face, and his name shall be in their forehead." Rev. xxii. 3, 4. Are not God and the Lamb here presented as one and the same God? What is the antecedent to

the pronoun HIS and HIM, in the singular number, repeatedly used in this text? God and the Lamb are the antecedent. But if God and the Lamb be two distinct Beings, why is it said in relation to both of them, "his servants shall serve him, and shall see his face, and his name shall be in their forchead?" No doubt the Father and the Lamb are in a sense two, as has appeared. But if the Lamb were not essentially one with God, it could not have been said of the New Jerusalem, "The Lamb is the light thereof;" nor could God and the Lamb have been represented, in the above text, as one Being, whose servants servé him, who see his face, and his name is in their forehead.

Jesus Christ is the Judge of the world. In Isai. xl. 10, it is said, " Behold the Lord God will come -his reward is with him." But Christ says, Rev. xxii. 12," Behold I come quickly, and my reward is with me." Christ then, is that Lord God in the former passage. The great day is hence called, interchangeably, the day of Christ; as Philipians i. 10; and the day of God; as 2 Pet. iii. 12. "God will judge the world by the Man whom he hath ordained." "The Father judgeth no man, but hath committed all judgment unto the Son." "And hath given him authority to execute judg `ment also, because he is the Son of man." these and other scriptures, we learn, that the Son is the Person of the final Judge. And these and similar scriptures relate to the mediatorial character of Christ. To this official character the judgment is indeed a thing committed. But is there nothing in the Person of the final Judge of the world, but what is dependent? This is the question. And all that has been adduced in this section, goes to decide that in the Person of the Judge

In

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 deliver thee; and thou shalt glorify me. But 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; lest 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 separate 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, and to his constituted official character.

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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