That eternal Life, which was with the Father, was manifested to be the life of men.' He has engaged to give eternal life to all his true disciples, notwithstanding the opposition of their enemies; to prepare mansions in heaven for them; to receive them to himself; to raise the dead by his word; to judge the whole world; and to destroy all his adversaries "with everlasting destruction, from "his presence, and from the glory of his power;" by which "he is able even to subdue all things "unto himself:" but can any thing except omnipotence and omniscience fulfil these engagements? The apostle speaks of Christians, as

looking for the glorious appearing of the great "God, and our Saviour Jesus Christ:3" now the great God will not appear at the day of judgment, in his Essence, (for "no man hath seen or "can see him;") but Christ will appear, as the great GOD, our Saviour and Judge, in his own glory as Mediator, and in the glory of the Father; exercising all divine perfections with sovereign authority before the whole world. Indeed his language respecting that decisive season is uniformly majestick beyond expression, as every attentive reader must perceive. He is likewise "exalted "to give repentance;" he is "the Author and Fi"nisher of faith;" and even, when he was in "the form of a servant;" he had power on earth

11 John i. 1-3.

22 Thess. i. 7-10. Phil. iii. 21. 3 Tit. ii. 13.

to forgive sins." "He has the keys of death "and the invisible world:" "Angels, principa"lities, and powers are subject to him;" nay, they are" the angels of his power;" and "all crea"tures serve him."-Who then is this "Son of "David?" Is he not "the Son of God?" Is he not the Root, as well as the Offspring, of David? who, for that reason, "in Spirit called him his Lord," many ages before he became his son: for he is "the Lord of all," "the Lord of glory," and "the Prince of life."

It must evidently be absurd to ascribe all this to a derived and delegated power; for how can omnipotence, omniscience, or omnipresence be communicated, or exercised by a mere creature? Indeed Jehovah expressly declares, that "He made "all things by himself;" and "will not give his glory to another;" and that "there is no God "and Saviour besides him.""-The manner likewise in which Christ wrought his miracles, in general without the least appearance of relying on any power but his own, was very different from that of prophets or apostles: for while they took great care to have it understood, that they were merely the instruments of him in whose name they spoke lest the honour should be ascribed to them; he authoritatively issued his mandates in his own name, acted evidently by his own power, and manifested forth his own glory.'

'Is. xliii. 10, 11. xliv. 8, 24.

* John ii. 11.

V. This appears still more conclusively in the behaviour of our Lord towards those who honoured him. The servants of God have always decidedly refused every kind and degree of honour shown to them, which seemed in the least to interfere with the glory of God. The Scriptures referred to,' must put this beyond all doubt. Yet it is obvious, that Jesus did not object to similar honours; nay, that he most "honoured those," who thus honoured him ;" and approved of men in exact proportion, as they had high thoughts of him, and large expectations from him. Nor is there a single exception to this rule in his whole history; for his answer to the young ruler, who called him "good teacher," was in fact an intimation that he did not think highly enough of him, and misapplied the epithet good, in giving it to one whom he deemed a mere man like himself.When the centurion compared our Lord's power over all diseases, even in such persons as were at a 'distance, to his own authority over his soldiers and servants; Christ highly commended the greatness of his faith. When the afflicted parent besought him "to help his unbelief;" and when the disciples desired him to "increase their faith;" no intimation was given that their language was improper: but who can believe that apostles would have

Gen. xli. 16.

Dan. ii. 28-30.

Acts iii. 12, 13. x. 25, 26. xiv. 14, 15. · Rev. xix. 10. xxii. 9.

1 Sam. ii. 30.

3 Matt. viii. 8—'0.~.

approved of such requests being made to them? He received without reserve that prostration, or worship, against which prophets, apostles, and angels resolutely protested when offered to them: and, when various opinions were formed of him, he always countenanced those which attributed the highest dignity to him, and even suggested still more exalted apprehensions of his glory.' Now how can we account for this? Must we not conclude, either that the servants were more humble, and more jealous for the glory of God, than his beloved Son; or that Christ was conscious, that "all men ought to honour him, even as they ho"noured the Father?" for it is manifest that he readily accepted of those honours, which they most strenuously rejected.

VI. The undeniable instances of divine worship paid to Christ constitute another most conclusive argument. Worship, properly so called, is an ascription to any Being, of the peculiar honour of the Deity. To supplicate a creature, though visibly present, for those blessings which God alone can bestow, is idolatry; because it ascribes omnipotence to that creature. It is the same to pray to any being, when not sensibly present, even for such deliverances as a creature might afford: be

' Mark ix. 24. Luke xvii. 5.

2 Matt. viii. 2. xv. 25. Luke xvii. 16. John ix. 35-38. 3 Matt. xvi. 13-19. John xi. 22-27.

cause it ascribes to that creature omnipresence, or omniscience; which proves all the prayers of Papists to saints and angels to be idolatry. The petitions before mentioned, for "increase of faith," were acts of worship paid to Christ: as was the address of Thomas, "My Lord, and my God!" nor would any holy man or angel have received them. The form of baptism, " in the name of "in "the Father, and of the Son, and of the Holy

Ghost," must be considered as an appointed adoration of the Son and Holy Spirit, equally with the Father; or we must admit the greatest absurdities. No doubt, Stephen worshipped Christ when he prayed to him to "receive his spirit," and not to impute his death to his murderers: or on similar grounds we might deny Christ's own prayers to the same effect, when he hung on the cross, to be an adoration of the Father.'-What candid person can deny, that Paul addressed Christ concerning "the thorn in the "flesh?" for when the Lord answered, that "his

grace was sufficient for him," he even "gloried "in his infirmities, that the power of Christ might "rest upon him.""-Did he not pray to Christ when he said, "Now God himself and our Father, "and the Lord Jesus Christ, direct our way unto

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you?" And, "now our Lord Jesus Christ himself, and God even our Father, comfort your hearts, and stablish you in every good word and

'Luke xxiii. 34, 46. Acts vii, 59, 60. * 2 Cor. xii. 7—10: