adoration which that disciple was about to pay him, overcome with the grandeur of the scenes he had beheld: see thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: WORSHIP GOD. Rev. xix. 10. If Christ therefore was not God, He was not only much inferior to this angel but even to His own disciples, in His regard for the glory of God and the due conduct of His followers. Christ, indeed, rejected the honour which the young ruler paid Him, because (as appears from the history) He had no knowledge of his true character; at the same time our Lord gave him such an answer as would directly lead him, if he was sincere, to make the proper inquiry: for the question Why callest thou Me good, was doubtless put to him with the same design as that proposed to the pharisees, How then doth David in spirit call Him Lord, to try whether they were able to account for it, and to lead them to the true knowledge of Himself.

St. Paul makes the worshipping of Christ the characteristic of a christian; which clearly proves that all such did worship Him, and were instructed to do so by the apostles. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place CALL UPON THE NAME of Jesus Christ our Lord, both theirs and ours; Grace be unto you, &c. (1 Cor. i. 2.) It appears from the inspired history of the primitive church that christians had their name not only on account of their adhering to the doctrine of Christ, but also from their worshipping Him, or calling upon His name. Thus Ananias, addressing himself to the Lord concerning Saul, says, here he hath authority from the chief priests to bind all that CALL ON THY

NAME. (Acts ix. 14.) And again in the same chapter, all that heard him were amazed, and said, is not this he that destroyed them which CALLED ON THIS NAME in Jerusalem. (ver. 21.) Here there can be no reason to suspect that any "common homage or respect" is meant, because the object of the respect was absent in body, and therefore calling upon Him must imply a spiritual omnipresence in the person called upon.

That our Lord Jesus Christ is the object of Divine worship, in the most proper sense of the words, appears likewise from Rom. x. 13. Whosoever shall call upon the name of the Lord shall be saved. Which passage compared with its context, abundantly confirms the truth I am defending: it is quoted from the prophet Joel, and is applied by the apostle unto Christ, who is therefore the Lord over all, upon whom we are to call for salvation : If thou shalt confess with thy mouth the LORD JESUS, and shalt believe in thine heart that God raised HIM-thou shalt be saved.-For the scripture saith, whosoever believeth on HIM shall not be ashamed-the same Lord over all is rich unto all that call upon HIM: for whosoever shall call upon the name of the LORD shall be saved.. How then shall they call on HIM in whom they have not believed? And how shall they believe in HIM of whom they have not heard 2-The same person is spoken of through the whole passage, viz. the Lord Jesus; and the apostle applied to HIM the words of Joel which are applicable to none but GOD, or JEHOVAH.

It is evident that St. Paul himself made Christ the object of his worship, for he prays to Him as well as to the Father, in almost every epistle, for spiritual blessings upon those to whom he writes:

Grace be unto you and peace from God our Father, and the Lord Jesus Christ. So he prays particularly for the Thessalonians,-Now the Lord Jesus Christ Himself, and God even our Father— comfort your hearts, and stablish you in every good word and work. (2 Thess. ii. 16, 17.) And in 2 Cor. xii. 8, 9. we have an instance of the apostle's praying to Christ on his own account likewise. For this I besought the Lord thrice, that it might depart from me. And He said MY GRACE is sufficient for thee: for MY STRENGTH is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the POWER OF CHRIST may rest upon me. The blessing which the apostle here received in answer to his prayer was the POWER, STRENGTH, or GRACE, of CHRIST, to whom he addressed his prayer, as the answer shows, MY grace is sufficient.

The holy martyr Stephen employed his last moments in praying to his adorable Saviour of the world: they stoned Stephen, calling upon GOD,* and saying, Lord Jesus receive my spirit. (Acts vii. 59.)

The angels are commanded to worship Christ: when Hebringeth in the first begotten into the world, He saith, and let all the angels of God worship Him. (Heb. i. 6.) Worship must here signify proper adoration, because in the passage, (Ps. xcvii. 7,) to which these words refer, it is expressly distinguished from false worship: Confounded be all they that serve graven images, that boast themselves of idols: worship HIM all ye gods.—' What invention

The translators of the New Testament have intimated to us that the word God, which they here inserted, is not in the original, by causing it to be printed in the italic character.

'could contrive a more positive and incontrovertible 'manner of calling the Son, God; than to say, Let 'all the angels of God, or let other gods worship 'HIM? What is this but to call Him the supreme 'God? And manifestly to make the distinction 'betwixt God by nature, and by office? All these 'gods by office are to worship the God by nature. Worship HIM all ye gods; and this the apostle applies to Christ, and says that it was spoken of Him; and how to call Him God more directly cannot be imagined.'*

Lastly, in the Revelation, the heavenly hosts are represented as paying equal honour and worship to Him that sitteth upon the throne, and to the Lamb. For unto Christ every knee shall bow, of things in heaven as well as things on earth. The four beasts, and four and twenty elders FELL DOWN before the Lamb. (Rev. v. 8.) And again, every creature-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. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever; ver. 11. &c. which is the attribute of Christ mentioned just before the opening of the vision, chap. i. 18.

Thus we see that the distinguishing characters of the Supreme Being belong to our Lord and Saviour Jesus Christ; and to me it appears not more unreasonable to deny humanity to ONE that has the essential qualities and properties of a man, than it is to deny divinity to HIM who has the essential perfections and properties of GOD.

* Leslie's Socinian Controversy discussed, Dial. ii. p. 45. + Compare Philip. ii. 10, 11. with Isaiah xlv. 23. and Rom. xiv. 11.

III. 1. The following text has been produced to prove that our Lord Jesus Christ is not God: To us there is but one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things. 1 Cor. viii. 6. But in the sense wherein this passage is there introduced it would prove, that God the Father is not Lord, though it is his title through the whole bible; for the text says there is but one Lord. See also Eph. iv. 5, 6. The truth is, the apostle is here opposing the one true God to the many idols of the heathens, which, says he, are nothing in the world, possessed of no power or life, much less of those glorious powers which distinguish the Supreme Being. He could not here be opposing the Father to Christ, because he ascribes to them a joint possession of the Divine attribute of creating power. The Almighty is thus described by the same apostle; OF him and THROUGH (or BY) him are all things. Rom. xi. 36. Here this character is equally given to the Father and to Christ. But who is He to whom the incommunicable, attributes of God can be thus ascribed? Not a mere man, but He who was with God in the beginning, and was God.

2. A like argument is drawn from that similar passage of scripture, (John xvii. 2,) This is life eternal to know Thee the only true God, and Jesus Christ whom Thou hast sent. The sense of which, as of all other passages, must be fixed by comparing scripture with scripture. Now the title of only true God does not exclude our Lord Jesus Christ; because we are assured that he is the true God. and eternal life. We are in Him that is true, even in His Son Jesus Christ; this is the TRUE God and eternal life. 1 John v. 20.

3. It has been asserted that Christ was far from