Moses' working miracles before Pharaoh, was an evidence of his real Divinity.

The idea, of God's creating the world by Christ, is this, (as we may conceive;) the agency of the whole Godhead, was, in that work, represented as exercised through the second Person in the Trinity. He, having entered into the covenant of redemption with the Father, exercised the power of the Godhead' in creating the world. The agency. of the three is represented as manifesting itself through him. Accordingly each of the three, in different sacred passages, is represented as doing the work. But it is more peculiarly ascribed to the second Person, as though the agency of the three came into operation through him. But it is so represented in a sense, which implies, that this second Person is the very God ;--an original in the work; and not merely a dependent instrument, by whom God wrought. God never did (nor could) say to Peter, Thou, Peter, hast healed the lame man at the beautiful gate, and raised Dorcas: These things are the works of thy hands. Nothing like this was ever said, by the Most High, to a creature, by whom he himself had wrought miracles. But the utmost care was taken to distinguish between the Deity, and the instruments, that did the work; and to have all the praise given to the former. Moses, the type of Christ, (and who was admittted to the greatest intimacy with God, of all the men on earth;) yet for seeming to take to himself some of the praise of his bringing the water from the rock, was shut out of the promised land! Instruments of divine operations, (human or angelic,) have been careful to take none of the praise of their operations to themselves; but to give it all to God. God informs, that he is a jealous God, and will never give his glory to another. Yet abun

dantly God ascribes the work of creation, and of upholding all things, to Christ; and this in the most positive language. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; (the Word, or Christ) and without him was not any thing made, that was made."-" The world was made by him." "For by him were all things created, that are in heaven, and that are in earth, visible, and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." Col. i. 13-17. "And upholding all things by the word of his power." These things are said expressly of Jesus Christ. But can all this be said, by the God of truth, of a finite, derived, dependent Being? The parts of creation above enumerated, contain all created, dependent beings, in heaven or earth. Surely then, Christ himself, (who created them,) cannot be among them, a finite, dependent being. And who can believe in a derived, dependent Creator of all things? A dependent Almighty! How could all things be said to be created for Christ, as well as by him, if he were not very God? Are all things, in heaven and earth, created by and for a being distinct from, and dependent on, the true God? Let Paul decide this. "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!--For of him, anď through him, and to him are all things; to whom be glory forever. Amen." Here we learn who Christ, in the former passage, is, by whom, and for whom, all things were made. He is the very, unsearchable God, in this latter passage; of whom,

through whom, and to whom are all things; to whom be glory forever. Compare these passages with Rev. iv. 8,--where the four living creatures, day and night, sing" Holy, holy, holy, Lord God Almighty, who was, and is, and is to come." They proceed to give glory and honor and thanks to him, who sat on the throne, and liveth forever and ever. The elders then fall before him, saying, "Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things; and for thy pleasure they are, and were created." Here then we learn the sentiments of the true ministers and followers of Christ. For these four living creatures are emblems of Christ's ministers ; and the elders are emblems of the members of his kingdom of grace. If we say the Being they worship here is the infinite Father; the Son, in the other passages, is identified with him. For there all things were made by and for Jesus Christ. But if we say, this is the Son on his throne of the universe; (as probably is the fact ;) we then acknowledge the Son to be the Lord God Almighty, receiving the highest ascriptions of glory and praise from all heaven. Is it possible then, for any to deny, that Christ is the underived, eternal God, identified with the Father?

Hear the decision of Jehovah himself. Isai. xliv. 24; "I am the Lord, that maketh all things, that stretcheth forth the heavens alone, that spreadeth forth the earth by myself." Here Jehovah alone, and by himself, created all things. Yet we are expressly and abundantly taught that Christ created them. Surely then, Christ is that Jehovah himself, who spread abroad the earth alone.

By Christ all things consist. He" upholds all things by the word of his power;" Heb. i. 3. But is it not" in God that we live, move, and have our

being?" From this we learn, that Christ is God.

In Isaiah, God," the high and lofty One, who inhabits eternity," declares, that he "dwells also with him, who is of a contrite and humble spirit, to revive the spirit of the humble, and the heart of the contrite ones." Thus Jehovah, who inhabits eternity, is "nigh unto them who are of a broken heart; and saveth such as be of a contrite spirit.” But Christ says to such, "I will not leave you comfortless; I will come unto you." He says to his ministers, "Lo I am with you always, even unto the end of the world." In these, and similar promises of Christ, we learn, that he is identified with "the high and lofty One, who inhabits eternity," dwelling with the humble. Christ says, "If any man love me, he will keep my words; and my Father will love him; and we will come unto him, and make OUR abode with him." Here are the two first Persons in the Trinity, dwelling with every holy soul: Two omniscient Persons: We will come unto every obedient person, and make our abode with him. Could Christ speak this, as a derived, dependent, finite being? Could such an one, be at one and the same time, with millions of saints, in different parts of the universe? And would such an one thus rank himself with the omni

present God? We here find two omnipresent persons; God and Christ. They are spoken of as two; and yet abundantly represented as One. There is no reconciling these numerous passages, but by saying, God and Christ are two Persons, equal and eternal, in one God. Christ says, "Where'two or three are met in my name, there I am in the midst of them." Not simply, I will be,. but I am As he said to Moses in the bush, "I am, that I am. Say unto them, I am hath sent me unto thee." "Before Abraham was, I am." Not I

was; but I am. Christ thus identifies himself with the eternal. Jehovah. How exactly Christ's promises of his presence with his people, accord with the same promises of Jehovah in the prophets : "Fear not, for I am with thee; be not dismayed, for I am thy God." "I will not fail thee, nor forsake thee." Are the above promises of Christ consistent with his being a derived, dependent being? Is not omnipresence an essential attribute of God? And Christ's ascribing this to himself, as well as to the Father, gives us his own testimony, that he; as well as the Father, is God.

The apostle says, of Christ's pre-existent Divinity," Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of man.' Here Christ, before he came in the flesh, and before we have any account of the Father's dwelling in him, or of the Spirit's being given him without measure, was existing in heaven, a distinct Person in the Godhead, and viewed himself equal with God. Is not this testimony decisive that Christ is God? The form of a servant, in the above text, is à servant. The likeness of man, is a man. And the form of God is God. Christ was in the form of God; and he thought it not robbery to be equal with God. But if the highest nature of Christ were derived and dependent, it must have been infinite robbery in him to have claimed equality with God!

Some object to the above text, that the word translated equal, in the original is not an adjective, but an adverb; that it is not isos, equal; but isa, equally. If there be any weight in the criticism, it is wholly in favour of Christ's Divinity. For then the adverb equally, may be viewed as qualifying