begotten into the world,' (says saint Paul in the sixth verse of his epistle to the Hebrews) he "saith-" And let all the angels of God worship "him!" and our saviour himself in the sixteenth verse of the third chapter of saint John's gospel says 'God so loved the world, ' that he gave his only begotten son.'

It would be very erroneous therefore to imagine, that Jesus is called the son of God only in his human nature. He was son of God in his divine nature, before any thing was created, being begotten from everlasting of the father: and therefore as the son of man is man, and the son of every animal partakes in all points of its parent's nature, so he, as being the son of God, partakes of the nature of Deity, and is himself very and eternal God. Thus he is called God in the thirteenth verse of the second chapter of saint Paul's epistle to Titus, where we are taught to look for the glorious appearing of Jesus Christ, our great God and saviour and in the first chapter of his epistle to the Hebrews he draws his argument to a close in this manner. Unto the son he saith

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Thy throne, O God, is for ever and ever. A

sceptre of righteousness is the sceptre of thy "kingdom. Thou hast loved righteousness, "and hated iniquity. Therefore God, even thy "God, hath anointed thee with the oil of glad"ness above thy fellows."-and-" Thou, lord, "in the beginning hast laid the foundation "of the earth; and the heavens are the works "of thy hands. They shall perish. But thou "remainest. And they all shall wax old, as "doth a garment; and, as a vesture, shalt "thou fold them up, and they shall be changed. "But thou art the same; and thy years shall "not fail." Moreover in the eighth verse of the first chapter of the Revelation of saint John, the son of God himself thus puts forth his own changeless and incommunicable titles "I am Alpha and Omega, the beginning "and the ending,"-(saith the lord)" which "is, and which was, and which is to come, "the almighty."

These are titles, which prove, that the name of Godhead is given to our saviour in no subordinate or secondary sense, but that he is himself the high and lofty one, who inhabiteth Eternity, preparing the heavens and the earth

for himself, and changing them at his pleasure, just as a man changes the cloaths of his wardrobe, while he himself endures. Can we require stronger language, to demonstrate, that the son of God, begotten from everlasting of the father, is himself very and eternal God?

Yet other attestations to this doctrine, still stronger and more conclusive, remain. I allude particularly to the fact of divine honours having been offered to him, and received. In the nineteenth chapter of the Revelation, when a spiritual shape had been sent, to disclose to saint John the true sayings of God, he is said to have fallen at his feet, to worship him. But that holy messenger said,- See thou do it not! I am thy fellow-servant. Worship

God!' But, though John here bears testimony to the maxim, that none were to be worshipped, except God, he yet informs us in the thirteenth verse of the fifth chapter (and the information is repeated in every part) of his Revelation 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, say

"ing-"Blessing, and honour, and glory, and power be unto him, that sitteth upon the "throne, and unto the lamb for ever and ever!" Nay. The honour, which angels refused in Heaven, he did not reject, even when he was upon Earth, but on the contrary, having met with a blind man, whom he had restored to sight, said to him, as we find in the latter part of the ninth chapter of saint John's gospel-' Dost thou ' believe on the son of God?'-. He answered, and said- Who is he, lord, that I might 'believe on him?'-: and Jesus said unto him -Thou hast both seen him, and it is he, ' that talketh with thee'-; and he said- Lord, 'I believe': and he worshipped him.

Nor is it any matter of surprise, that he should have received it: for it pleased the 'father,' (says saint Paul in the nineteenth verse of his epistle to the Colossians) that in ' him should all fulness dwell.' He was of one substance with the father, and could not therefore put off the glory, which inseparably waits on Deity. Before he appeared in the flesh, saint Paul informs us in the sixth verse of his second chapter to the Philippians, that, being

in the form of God, he thought it not robbery to be equal with God: and accordingly in him, even when he was upon Earth, dwelt all the fulness of the Godhead bodily. Hence, when Philip said to him, as we read in the eighth verse of the fourteenth chapter of saint John's gospel- Lord shew us the father!'-, Jesus said unto him-Have I been so long time 'with you, and yet hast thou not known me, Philip? He, that hath seen me, hath seen 'the father: and how sayest thou then-" Shew us the father!"-? Believest thou not, that I am in the father, and the father ' in me?'

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Such are the statements of scripture in regard to the second person in the divine trinity; who assumed human nature, and thus became a partaker of two natures, that he might reconcile us to the father, and make satisfaction for all our sins, original and actual. They are statements, perfectly unambiguous, repeated every where with the utmost fulness and freedom, and clearly leave us no other alternative, consistent with the honour of the sacred volume, but that of receiving the doctrine, which