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throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."-Now upon the principle asserted by ISAIAH, chap. xlviii. 11, “that God will not give his glory to another," and also as there could not be idolatry or creature-worship in heaven, "the Lamb that was slain" must have been invested with the One Godhead with the Father, in order to justify his being thus associated with the Father, as the object of the most sublime, ample, and emphatic ascription of homage which the Bible contains.

In Rev. xx. 6, we read that they who have part in the first resurrection, "shall be priests of God and of Christ." Now, as a priest is the servant of Deity, this passage either inculcates idolatry, or the doctrine of the Deity of Christ.

By comparing REV. xxii. 6 with REV. xxii. 16, we have a strong proof by Christ's Deity. The former passage is, "The Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." The latter passage is, I Jesus have sent mine angel to testify unto you these things in the church." Now the angel sent is, in both these verses, asserted to be the angel of the Sender, who is called in one passage, the Lord God of the holy prophets," and in the other "Jesus." The inference is unavoidable, that these are two designations of Christ.

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In the Epistle of Paul to Titus, the Apostle, in speaking upon the redemption by Christ, uses indifferently the expressions " God our Saviour," and Christ our Saviour," in such a form as to identify God and Christ. As, for instance, TITUS i. 3, "According to the commandment of God our Saviour;" chap. i. 4, "Grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Saviour;" chap. ii. 10, " That they may adorn the doctrine of God our Saviour in all things;" chap. ii. 13, "The glorious appearing of the great God and our Saviour Jesus Christ;" chap. iii. 4, “The kindness and love of God our Saviour towards man;" chap. iii. 6, “Which he shed on us abundantly though Jesus Christ our Saviour."-Now upon these verses, I remark, that it is to salvation in the highest sense of the word to which the apostle alludes; but Jehovah has said (ISA. xliii. 11), "I, even I, am the Lord, and besides me there is no Saviour:" it therefore follows, unavoidably, that the names "Christ" and "God," which are interchanged in the above passages and in many others, are common designations of the ONE Saviour. Or if we even admit that the title “ God our Saviour" refers to the Father, still as Christ is also called our Saviour in the same sense, the same conclusion must follow, that he is One God with the Father, since it is the universal doctrine of the Bible, that there is but ONE Saviour in the sense spoken of in these passages.

II. I SHALL NOW ADVANCE A THIRD CLASS OF PROOFS; NAMELY, OF INSTANCES IN WHICH DECLARATIONS AND ASCRIPTIONS PECU

liarly referring to Deity in one part of Scripture, ARE REFERRED TO CHRIST IN ANOTHER.

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In ISA. ch. vi. we have an account of the Prophet receiving his commission from a being who is described as the Lord," the "Lord of hosts," sitting upon the throne of supreme and universal empire, before whom the angels worshipped, and whose glory is described as filling the whole earth; or who, in one word, is the true God. But according to the testimony of JOHN, ch. xii. 41, it was Christ in his pre-existent Deity whom the Prophet saw; for the Apostle, having just quoted from the 9th and 10th verses of this chapter of Isaiah the commission which the Prophet received, immediately adds, in reference to the vision which accompanied the delivery of this commission: "These things, said Esaias, when he saw his glory (i.e. Christ's glory), and spake of him."

In Isa. xliii. 11, Jehovah is represented as saying: "I, even I, am the Lord, and beside Me there is no Saviour."-But in 2 PET. iii. 18, these titles, which are described as the exclusive attributes of Deity, are given to Christ: "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.'

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In ISA. xlv. 22, 23, Jehovah is represented as saying: "Look unto me and be ye saved, all the ends of the earth; for I am God, and there is none else. I have sworn by myself; the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, every tongue shall swear." But the Apostle Paul, in Roм. xiv. 10, 11, expressly quotes these words with a direct application to Christ: "For we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."

In ISA. viii. 13, 14, 15, Jehovah is thus described: "Sanctify Jehovah of hosts himself; and let him be your fear, and let him be your dread: and he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence, to both the houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken." But this description is, in 1 PET. ii. 7, 8, referred to Christ: "Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient."

In ISA. xl. 3, it is prophesied, that John the Baptist should be "the voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God."-But in LUKE iii. 4, this prophecy is said to be fulfilled by John's appearing to prepare the way of Christ; as it is written in the book of Esaias the prophet, saying: "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight."

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In ISA. liv. 5, the following address is made by the prophet to the Church: For thy Maker is thy husband, the Lord of hosts is his name; and thy Redeemer, the Holy One of Israel."-But in the New Testament, the person spoken of in this passage, as the Lord of hosts and the Holy One of Israel, is said to be Christ; as in JOHN iii. 29. He that hath the bride is the bridegroom;" and in 2 COR. xi. 2. For I have espoused you to one husband, that I may present you a chaste virgin to Christ; and ROM. vii. 4. Wherefore, my brethren, ye also are become dead to the law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God."

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In PSALM lxviii. 18, 19, the Psalmist, addressing God, who is mentioned in the 16th verse, says, Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation."-But, in ÈPH. iv. 7, 8, this is interpreted as referring to Christ: But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men."

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In NEH. ix. 6, Jehovah is thus addressed in his character as Creator: "Thou, even thou, art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein, the seas and all that is therein; and thou preservest them all."-But in CoL. i. 15, 16, this passage is virtually quoted and applied to Christ: "Who is the image of the invisible God, the first-born of every creature: 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."

In DEUT. XXX. 20, it is said of the Lord God, "He is thy life."But in JOHN xi. 25, Christ assumes to himself this designation, "I am the resurrection and the life;" and in COL. iii. 4, the Apostle makes a similar declaration, "When Christ, who is our life, shall appear," &c.

In MATTH. iv. 10, the following doctrine is laid down by Christ as a guide for all created beings: "Thou shalt worship the Lord thy God, and him only shalt thou serve.”—But in HEB. i. 6, we find this command issued by God the Father in reference to the Son: "Let all the angels of God worship him."

In ZECH. xii. 10, Jehovah is represented as saying in prophecy, "They shall look upon me whom they have pierced;" and in JOHN xix. 37, this passage is said to have been fulfilled in Christ, " And again another Scripture saith, They shall look on him whom they pierced;" also in REV. i. 7, "Behold he cometh with clouds, and every eye shall see him, and they also which pierced him."

In PSALM 1xxviii. 56, it is said of the Israelites, that " they

tempted and provoked the Most High God;" and in 1 Cor. x. 9, the Apostle says to Christians, "Neither let us tempt Christ, as some of them also tempted;" by which reference he not merely represents Christ as sustaining towards the Christian Church, the very same relationship which the Most High God sustained towards the Jewish Church (namely, of being the object of direct offence by sin, a rela tionship which none but God can sustain); but he also explicitly asserts Christ to have been the Most High God, whom the Israelites tempted.

In PSALM Ixxxiii. 18, Jehovah is said to be the exclusive title of the Most High God: "That men may know that thou, whose name alone is Jehovah, art the Most High over all the earth."-But in JER. xxiii. 6, this title is given to Christ, And this is his name whereby he shall be called, Jehovah our Righteousness."

In ACTS xxii. we have à narrative of the conversion of Paul, in which Ananias is represented as telling Saul that he was chosen by "the God of their fathers:" verses 14 and 15, "The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldst hear the voice of his mouth; for thou shalt be his witness unto all men of what thou hast seen and heard." Now, it is evident that by "the God of our fathers," and "the Just One," in this passage, we are to understand the Lord Jesus Christ, because it was he whose voice Paul heard (ACTS ix. 4), and whose witness it was his office as an Apostle to be. But this is placed beyond all question by the fact, that there is another narrative, in ACTS ix. 15-17, of the very same interview with Ananias, which merely differs from this by interpreting the "God of their fathers" to be Jesus: "But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel; for I will show him how great things he must suffer for my name's sake. And Ananias went his way, and entered into the house; and putting his hands on him, said, Brother Saul, the Lord (even Jesus, that appeared unto thee in the way that thou camést) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost."

In ROM. viii. 33, the sinner's justification is described as the work of God: " It is God that justifieth."-But in PSALM liii. 11, it is ascribed to Christ: "By his knowledge (i.e. by giving a saving knowledge of himself) shall my righteous servant justify many."

In 1 THESS. v. 23, sanctification is represented as the work of God: "And the very God of peace sanctify you wholly." But in HEB. xiii. 12, it is represented as the work of Christ: "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."

In EPHES. iii. 2, 3, Paul attributes the reception of his apostolic instructions to the revelation of God: " If ye have heard of the dis pensation of the grace of God which is given me to you-ward; how that by revelation he made known unto me the mystery." But in GAL. i. 12, he attributes his knowledge of the Gospel to the revela

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tion of Christ exclusively: "For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."

The efficient source of the miracles by which the Apostles' preaching was attested, is referred indifferently to Christ and God, as in MARK xvi. 20: "They went forth, and preached every where, the Lord working with them, and confirming the word with signs following."-Compared with HEB. ii. 3, 4: "How shall we escape, if we neglect such great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will."

In JER. xvii. 5 and 7, it is said by Jehovah, "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. *** Blessed is the man who trusteth in the Lord, whose hope the Lord is."-But this blessedness is associated with trusting in Christ, in the declaration of the Psalmist, PSALM ii. 12, "Blessed are all they that put their trust in him;" and in the experience and anticipations of the Apostle Paul, "I know in whom I have trusted (for so the word means), and am persuaded that he is able to keep that which I have committed unto him against that day." 2 TIM. i. 12.

In PSALM XXXvi. 6, Jehovah is thus addressed: "O Lord! thou preservest man and beast;" and in Col. i. 17, the same work of providence is ascribed to Christ: "For by him all things consist."

Christ is Jehovah, the Shepherd of the Jewish Church; and, also, the one common Shepherd of the extended and united Church of Jews and Gentiles; for we read in JOHN x. 16, these remarkable words: "Other sheep I HAVE which are not of this fold: them also I MUST BRING, and they shall hear MY VOICE; and there shall be ONE FOLD, and ONE Shepherd;" and the rank of this Shepherd is determined by the Psalmist, in PSALM Xxiii. "Jehovah is my Shepherd, I shall not want: HE maketh me to lie down in green pastures; HE leadeth me beside the still waters."-This argument will also appear more striking by a reference to JOHN X. 14, where he calls himself the "good Shepherd;" to HEB. xiii. 20, where he is styled the "great Shepherd of the sheep;" to 1 PETER V. 4, where he is styled the "chief Shepherd;" and to REV. vii. 17, where the care and kindness of Jehovah the Shepherd is distinctly referred to Christ: "The Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.'

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The Church also stand in the very same relationship to Christ and Jehovah, as sheep; for we read in PSALM lxxiv. Î, “O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?" and Christ says, in JOHN x. 27, My sheep hear my voice;" and in JOHN xxi. 17, "Feed my sheep." In 1 KINGS viii. 39, Solomon thus addresses Jehovah: "For thou, even thou, only knowest the hearts of all the children of men."-But,

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