we cannot conceive what there is in the divine essence to render this the fittest representation of himself, we are bound to believe it upon his testimony who cannot lie, and who alone knoweth his own glorious and incomprehensible manner of existence. We have abundant evidence in the Scriptures, that there are three who bear record in heaven, and that these three are one, and therefore we believe that it is so; though how it is so we know not, and therefore do not believe any thing about it.

Those who deny the divinity of our Lord Jesus Christ, bring us many passages of Scripture to prove, that he was a man, and inferior to the Father; but these passages are really nothing to their purpose, for they do but prove what we ourselves contend for. We believe that the Eternal Word not only took our nature upon him, but also, that he sustained the office of Mediator on our account: that, through his own voluntary condescension, he was sent by the Father into the world; fulfilled all righteousness in our nature, and became obedient even unto death; that in consequence of this humiliation, he was highly exalted, made head over all things to the church, and constituted the judge of quick and dead; and that, finally, when the work for which he undertook the office of

Mediator shall be fully accomplished, he will then lay aside the peculiar dignities of his office or mediatorial kingdom, and reign in the preceding dignity of his nature for ever and

ever.

There is not, therefore, the least contradiction in representing Christ as inferior to the Father with respect to his human nature, yet equal to him with respect to the divine; for the different representations and seeming contradictions in the scriptural character of our Saviour plainly prove, that his compound person partook of natures essentially different from each other. We use a similar manner of speaking with regard to ourselves, and on a similar account. When a writer calls mankind sometimes mortal, sometimes immortal; at one time corruptible, at another incorruptible; instead of charging him with contradictions, we immediately perceive, that he has a reference to those totally different substances, a material body and immaterial soul, which are, in an inexplicable manner, united in us. Let us use the same degree of common sense with regard to the Scriptures, and all the difficulties concerning the character of Christ will vanish. There will then appear no contrariety in calling him the "Son of man," and yet the "Lord of

Glory." Luke xix. 10. 1 Corinthians ii. 8. But it lies upon those who deny the divinity of Christ, to reconcile those passages of Scripture, which attribute divine perfections to Christ, and speak of him as God, with those that are expressive of his inferiority to the Father; and till this is satisfactorily done, they must give us leave to think, that the former refer to his original nature, and the latter to his assumed manhood, and mediatorial character; which is the only way of reconciling those Scriptures that otherwise would be quite contradictory.

The Author of the "Appeal" says, page 12; "You have been taught to believe, that Jesus Christ was not man, but very and eternal God, without considering, that, by thus making more Gods than one, you are guilty of a breach of the first commandment." If he means to say, that the divines, usually called orthodox, teach that Jesus was not man, the assertion is not true. Whether they are consistent in teaching this together with his divinity, is another question; but that they do teach both is a matter of undoubted notoriety. They do not, however, by such doctrine, set aside that fundamental article of all religious truth, the Unity of the Divine Being; but they speak of God as he is pleased to

speak of himself, and think they cannot follow a better example.

II. There are certain attributes or perfections which solely belong to, and characterize, the Supreme Being. These cannot be ascribed to any creature. Wherever we find these perfections ascribed to any being in the Scriptures, we have the fullest assurance that such being is God; both because they are incommunicable in their own nature, and because God hath declared he will not give his glory to another. Isaiah xlii. 8. But these perfections are ascribed to our Lord Jesus Christ in the Scriptures, therefore he is very and eternal God. This I shall prove by the most clear testimony of God's word, and then take notice of the principal objections which are made to this doctrine in the Appeal."

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1. The eternal existence of the Supreme Being is one of those incommunicable perfections, which can be ascribed to no creature whatever. "Thus saith the Lord, the King of Israel, and his Redeemer the Lord of Hosts, I am the First, and I am the Last, and besides me there is no God." Isaiah xliv. 6.

This glorious attribute of the Deity is repeatedly ascribed to Christ: "When I saw him," says the beloved disciple, "I fell at his feet as dead; and he laid his right hand upon me, saying unto me, Fear not, I am the First and the Last." Revelations i. 17. Again, I am Alpha and Omega, the Beginning and the End, the First and the Last; chapter xxii. 13.

It is the character of the immutable and self-existent God, that "he was, and is, and is to come." Revelations i. 4. And this is the true character of Jesus Christ, who "is the same yesterday, and to-day, and for ever." Hebrews xiii. 8. He who, in the fulness of time, was to take our nature upon him, is thus described from the Prophet Micah. "Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting;" chapter v. 2. Hence our blessed Lord speaks of" the glory which he had with the Father before the world, was." John xvii. 5. And claims to himself that awful name I AM, which belongs only to the Supreme Being; "Before Abraham was, I AM;" chapter viii. 58. "Had our Saviour only said, Before Abraham was, I was;'