1

nature, that the Godhead and Manhood were in Him joined together in one Person, whereof is one Christ,—that this Christ truly suffered, and that by suffering He became a sufficient sacrifice for sin. But these are all important branches of faith, and should be discussed with attention. The glorious Person of Christ demands the first inquiry. He is distinguished, in this article, by the several names, or titles, which are given to Him in the scriptures, and in which His eternal Godhead is declared. He is styled the Son of God, not with any idea of inferiority, or that the Father is to be considered as prior in existence, -this has been proved, in the last article, to be inconsistent with the word of revelation respecting the nature of Jehovah: this appellation refers to the eternal generation of the Son, as in this article," begotten from everlasting of the Father," being co-existent with the Father. The scriptures manifestly present our Lord with the appellation of Son of God, as thereby declaring His Godhead; with which this article agrees, showing that as such He is the very and eternal God, of one substance with the Father; and whenever Jesus Christ was received amongst men with the confession "Thou art the Son of God," it was always understood to signify an ascription of divinity to Him; and hereon the Jews founded their accusation, that He called Himself the Son of God, making himself equal with God, and that so he spoke blasphemies.

By the "word" of the Father, an appellation given also in this Article, the same thing is designed. It is an expression of His Godhead, and we may say is the same in signification, as, the "Arm of God," the "Voice of God," the " Name of God," the "express image of His Person;" that is, the incarnate Son is the manifestation of God to man. It is by Him that Jehovah works, speaks, identifies Himself to the sinner, and stands unveiled, as it were, so as to be contemplated by the human eye; and as a man communicates himself, his mind, will, &c. by his word; so Jehovah imparts the knowledge of Himself, through the Son, as the eternal and uncreated Word.

This part of divine revelation is firmly established in a variety of ways: the Godhead of Christ being not only directly asserted in several express passages of scripture, but such works being ascribed to Him as could only be accomplished by Godhead. Thus to Him, it is declared, that the glory of creation belongs, He being the blessed Person who produced the whole visible world. The wonderful act, of raising men from the dead, is also expressly given to the Son of God, as peculiarly belonging to His government of the concerns of men. The final judgment is likewise his to discharge; for before his tribunal all men shall stand, and by his sentence receive their irreversible appointment, to happiness or misery; whilst every part of the great salvation of sinners, rests simply, and wholly upon him, as

the Mighty God, Emmanuel, and the invincible deliverer. We find also, in many parts of the Bible, that divine attributes are ascribed to Him, and that in these attributes He discharges the several parts of his purposes towards his crea

tures.

When we reflect upon these particulars, we at once perceive, that, if it can be established that such operations are ascribed to Christ, it will necessarily follow that he must be God. What power short of Infinite and Omnipotent, could speak creation into being, and produce the wonderful things visible, which we behold? or, who but the Almighty could create and endow man, as a rational and immortal creature, capable of the present and eternal exercise of powers, such as we feel and know are bestowed upon him? Is it within the compass of any power, excepting that of Jehovah, to raise the dead, to remould the decayed body, and to restore the millions that have descended to the tomb? Or can we imagine that the day of judgment shall be wisely, righteously, and with discrimination and truth, arranged so as to convict all that each sentence is equitable, and that a faithful witness is brought forth, unless He who judges has omniscience, and divine ability, to transact that awful business, on which so many great and dreadful consequences hang? Nor is the work of salvation an undertaking less requiring that in the Saviour an omnipotent God should

be found, since in order to effect salvation, Satan must be thrown down and bruised, the kingdom of darkness must be overturned, the divine requirements must be satisfied both in suffering and in obedience, sinners must be released from the dominion of sin, and all their forfeited possessions of holiness, liberty, and an inheritance with God, must be redeemed. These are parts of redemption that could never have been accomplished, had not the Redeemer been the eternal Jehovah. What is thus affirmed, and necessarily to be implied from the Bible, is also affirmed, and necessarily to be implied from the conduct and words of Jesus Himself. Few persons, professing any degree of assent to the gospel, will deny to our Lord the tribute of glory on the ground of His holiness, and as a perfect pattern of what is just and true: let it then be remembered that this true and just one declared of Himself that He was God, required divine honor, accepted it when proffered, and reasoned upon the fact as forming a principal part of prophetic witness concerning Him: and let us add to this, that the denial of this doctrine is considered, in the scripture, to be a mark of reprobacy in those by whom it is denied.

It is not, however, sufficient, that we should find these things affirmed by any creature, unless we can establish them upon the only unerring rule, the word of God; and therefore we may follow the plan at first proposed, and review this doc

trine, with an endeavour to produce scripture upon each point.

Is it in our power to prove, that when the appellation "Son of God" is given to Jesus, it signifies Godhead? See John ix. 35-38. Matt. xiv. 33. Heb. i. 8. John xix. 7.

Is it equally clear that the appellation of " the Word" signifies Godhead? See John i. 1, 2. Rev. xix. 11-17.

Is it expressly affirmed in the scriptures that Jesus is God? 1 Tim. iii. 16. 1 John v. 20.

What right have we to ascribe the works of creation to the Son of God? John i. 3. Col. i. 16, 17.

Where do we find the wonderful work of the resurrection ascribed to Jesus? John v. 28. 29. John vi. 40.

Is it equally evident that He will be the judge at the last day? John v. 26, 27. Matt. xxv. 31, 32. Rev. i. 7. xx. 12.

Is Jesus Christ in the character of Saviour to be received as God? Matt. i. 23.

Can we confirm that divine perfection is ascribed to Jesus? John i. 4. 1 John v. 10-15. How do we prove that Jesus accepted, or required, such ascription? See John v. 23. John x. 30-33. viii. 58. xx. 28, 29.

Is this in accordance with the prophetical witness to Christ's person? See Isa. ix. 6, 7. Isa. xlv. 22. Jer. 1. 34. Mic. v. 2. Zech. xiii. 7.

Why do we pronounce so severe a sentence,