Almighty Creator, and, consequently, Very and Eternal God? If they do not prove this, it signifies nothing attempting to prove any thing by Scripture; words can convey no meaning, but upon all language rests impenetrable darkness and confusion.

All the other attributes of God necessarily follow this of creating power. He who created all things must uphold all things, for this is equivalent to a continued creation; he must be every where, and know every thing; and he is the proper object of worship to all his intelligent creatures. These attributes are not only applicable to Christ by way of inference, but they are directly applied to him in the Holy Scriptures.

3. "He upholdeth all things by the word of his power:" Hebrews i. 3. and “ by him all things consist." Colossians i. 17.

4. He is omnipresent, otherwise he could not be in heaven and earth at the same time, which he assured Nicodemus was the case, in that memorable conversation which he condescended to hold with him. "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man who is in heaven." John iii. 13. The same truth is

evinced from the promises, which our Lord hath made to all his true disciples: "Where two or three are gathered together in my name, there am I in the midst of them." Matthew xviii. 20. And, "Lo, I am with you alway, even unto the end of the world;" chapter xxviii. 20. Whereas, on the supposition that he is a mere man, it is not only impossible for him to be with all his disciples, but he cannot be with any one of them, for he will remain in heaven till " the times of restitution of all things." Acts iii. 21. But he is truly always in every place, for he can attend to the prayers of all that "call upon him." 1 Corinthians i. 2. "He is able to succour them that are tempted." Hebrews ii. 18. And to defend his sheep, "that none shall pluck them out of his hands." John x. 28.

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5. The Lord Jesus is likewise omniscient. Thus the Apostle Peter addressed him; "Thou, Lord, knowest all things." John xxi. 17. The Almighty claims it as his prerogative to know the hearts of men. Thou only knowest the hearts of the children of men." 2 Chronicles vi. 30. And this prerogative belongs to Christ. "Jesus knew from the beginning who they were that believed not." John vi. 64. Certain of the scribes said

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within themselves, This man blasphemeth; and Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?" Matthew ix. 34. Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man, for he knew what was in man." John ii. 25. "There were certain of the scribes sitting there, and reasoning in their hearts; and immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said," &c. Mark ii. 6, 8. "And Jesus immediately knowing in himself, said," &c. chapter v. 30. It cannot here be justly said, that Christ might know the hearts of men by revelation from the Father, for the texts themselves guard against this perversion of their meaning, by attributing this perfection precisely and absolutely to Christ himself." He knew in himself; and needed not that any should testify;" which is not true, if Christ knew what was in men only by revelation, and not by his own inherent knowledge. This perfection of God is thus expressed in the prophecy of Jeremiah; "The heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the heart, and try the reins;" chapter xvii. 9, 10. "And this our blessed Saviour claims

as his own attribute. "All the churches shall know that I am he which searcheth the reins and the heart." Revelations ii. 24.

It is proper to be remarked here, that, notwithstanding this, our Lord assures us he did not know all things; for, speaking of the day of judgment, he says, " of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father." Mark xiii. 32. This is as strong a proof of his real manhood, as the passages above-mentioned are of his real Godhead; and therefore, when connected, they show that our Lord Jesus Christ is God and man. Let but the reader attentively compare this Scripture with those just before quoted, and he will find, that the application of those to the divine, and of this to the human nature of Christ, is the only method of making them consistent with each other. For as Christ is "He who searcheth the reins and the heart," which we see is the distinguishing character of God, he could have been ignorant of nothing had his nature been simple, or of one kind only; or if he had known "all things" by revelation from the Father, there would have remained nothing which he did not know, on the same supposition. But now that perfect and imperfect knowledge are both

ascribed to him, it proves him to have been partaker of natures essentially different from each other. With respect to his divine nature, he "needeth not that any should testify," for he himself" knew all things." With regard to his human nature, he was capable of growth "in wisdom as well as stature." Luke ii. 52. And thus, by comparing one Scripture with another, we find an easy solution of the difficulty.

6. The blessed Jesus is likewise the object of divine worship; for, in the days of his flesh, he suffered himself to be worshipped by his disciples; after his resurrection, and ascension into heaven, he was worshipped by his Apostles, who acted under immediate inspiration, and by the first christians; and he is now worshipped in heaven by the glorified hosts of saints and angels.

And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand and touched him, saying, I will, be thou clean." Matthew viii. 23. "Then came she and worshipped, saying, Lord, help me; Jesus answered, O woman, great is thy faith;" chapter xv. 25, 28. The blind man whom he had restored to sight, said, "Lord,