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do not understand them: but all who suppose him to mean that Jesus was Emmanuel, “us;" that the child born at Bethlehem was “The

MIGHTY GOD,” as the prophet foretold ;' consider this proposition both as “ a great mystery,” and as the source, centre, and support of “ godliness.”— It would be superfluous, in this brief attempt, to do more than refer the reader to the well-known passages which are commonly brought forward in this argument;and to entreat him to read them with attention, as the word of God, and with earnest prayer to be enabled to understand and believe them: for it seems impossible for human language to express any sentiment more strongly than they express the Deity of Christ. He,“ who “ was in the beginning with God, and was God; “.who made all things," so that “ without him was “ not any thing made that was made;" “ by whom, “ and for whom all things were created, and by “ whom all things consist,” and “who upholds all

things by the word of his power ;” must be“ God

over all, blessed for evermore :” for “ he that “ made all things is God :” which surely none but an avowed atheist would deny.

These, and several other passages of the same kind, will come again under consideration towards the close of this Essay : and this first argument may be concluded by entreating the reader to consider what the apostle could mean by saying, “ The “second man is the Lord from heaven,"3, if Christ be a mere man, or a created being.


Is. vii. 14. ix. 6. 2 John i. 1–18. Phil. ij. 5–8. Col. i. 15–17. Heb. i.

l' Cor. xv. 47.


II. Several texts of the Old Testament concerning Jehovah are applied in the New to Christ. The prophet Joel declares, that “ whosoever shall “ call on the name of Jehovah shall be delivered ;" and the apostle Paul expressly refers this to Christ;! for he adds, “How shall they call on him of whom “ they have not heard? or how shall they hear without a preacher?” It is manifest, that Joel predicted the judgments which awaited the Jews for rejecting the Messiah :2 but certainly they did very earnestly call upon Jehovah, the God of their fathers, to deliver them from the power of the Romans; yet they were not delivered, because they would not join with those who called on the name of Jesus : and they only who called on him were saved. As therefore “the scripture cannot be “ broken,” Christ must be Jehovah ; Paul considered him as such, and the event demonstrated him to be so.The Psalmist says,

Taste and see, “ that Jehovah is good ;” and to this the apostle manifestly refers, when he uses these words, “ If “so be ye have tasted that the Lord is gracious : “ —to whom coming as to a living stone, &c. ;" and in what follows the attentive reader will perceive that he applies to Christ, in the most unreserved manner, what the prophet had spoken of

Jehovah, God of hosts himself.”—The Evangelist, mentioning a most extraordinary vision of Jehovah in his temple, with which Isaiah was favoured, declares that the prophet 66 then saw the

glory of Christ, and spake of him."4_Paul ap

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Joel ii, 32. Rom. x. 13-16. 2 Acts ii. 16–21. 3 Ps. xxxiv. 8. Isa. viii. 13-15. xxviii. 16. 1 Pet. ii. 3-8. * Isa. vi. John xii. 39-41.

plies to Christ coming to judgment, what the same prophet had written of Jehovah swearing by himself that “ every knee should bow down to him, and every tongue should confess to God.” Indeed the whole passage referred to, especially the last verse,

« In Jehovah shall all the seed of Israel be justified, and shall glory,” proves that Emmanuel was especially meant, in whom alone believers are justified and glory.?

Instances of this kind might easily be multiplied, did not brevity forbid: but I would rest the argument principally on those which follow. Jehovah, speaking to Moses, declared his selfexistent, immutable, and eternal Deity, by saying, “I AM THAT I AM;" and ordered him to inform Israel, “ that I am had sent him to them :" this, Christ expressly applied to himself when he said to the Jews, “ Before Abraham was, I Am.”3 Had he said, • Before Abraham was, I was, it would sufficiently have proved his pre-existence, as far as men believe him to be the truth, or to speak truth : but we cannot affix any meaning to the words as they now stand, unless we allow him to be the eternal God. This his enemies of old clearly perceived, and therefore they went about to stone him for blasphemy: nor can they who deem him only a man fairly dissent from this determination, however it may be convenient to them to palliate the language which he employed. Should we render the words “ I AM HE;" they are then equivalent to those of Jehovah, “ Before the day

? 1 Cor. i. 30, 31.

' Isa, xly. 21-25. Rom. xiv. 9-12. 3 Exod. iii. 14. John viü. 58.

was I AM HE;"! and the use of the present tense, with reference to Abraham who lived so many ages before, perfectly discriminates this passage from all others in which the same expression is used either by our Lord or by any other person. Indeed the language of the passage in Exodus, and in that of Luke concerning it, leads us to consider the eternal Son, the great Angel of the covenant, as the speaker on this occasion : and whoever attentively compares the appearances of Jehovah to Abraham, Jacob, Moses, Joshua, Gideon, and many others, with the words of the evangelist, “ No man hath seen God at any time, “the only begotten Son-hath declared him;" will be apt to conclude that all these were discoveries of that very person in the form of God," who afterwards appeared in “ the form of a servant.”

Again, Isaiah introduces Jehovah saying, “ I am “ the First, and I am the Last, and besides me “ there is no God.” This Christ, appearing in vision to John, expressly and repeatedly claimed to himself.3 “ Fear not, I am the First and the Last: “ I am he that liveth and was dead, and am alive “ for evermore." How can any reasonable man suppose that Jesus, had he been no more than a mere creature, would have used such language, and appropriated to himself the very words by which Jehovah declared his own eternal power and Godhead?4_Finally, Jehovah claims it as his prerogative “ to search the hearts and try the

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1 Isa, xliü. 13.

? Acts, vii. 30—37,
* Isa. xliv. 6.. Rev. i. 8, 11, 17, 18. ii. 8. xxii. 13
• Isa. xli. 4. xliii. 10-13. xlviii 11, 12.

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« reins :” and Christ most emphatically says,

And all the churches shall know that I am He, 66 which searcheth the reins and hearts.” 1 Did any holy creature ever use such language? Or would the holy Jesus have used it, if he had not been one with the eternal Father?

III. We may next consider some things which Christ spoke concerning himself, or his disciples concerning him, as manifest proofs of his Deity. “ Destroy,” says he, “ this temple, and in three “ days I will raise it up again :--but he spake of “ the temple of his body.”. Not to insist on the appropriate sense in which he called his body“ a “ temple," as the immediate residence of his Deity; I would inquire whether it be not an act of divine power to raise the dead? whether any mere man ever raised his own body, after he had been violently put to death ? and whether God did not actually raise again the man Christ Jesus? The obvious answers to these questions will evince that Christ had a nature distinct from his manhood; that he was truly God, as one with the Father; that he had "power to lay down his life, and

power to take it again ;” and that by so doing he proved himself to be the Son of God, in that sense which the Jews deemed blasphemy. For the priests condemned him to death as a blasphemer, because he spoke of himself as the Son of God.3

Again he says to his disciples, “ I will give you “ a mouth and wisdom, which none of your ene“ mies shall be able to gainsay or resist.” Now

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? John ii. 19-21.

1 Jer. xvii. 10. Rev. ii. 23.
3 Matt. xxvi. 61-66. John, xix. 7.

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