The ordinance of baptism, appointed by Christ, is an act of religious worship to him. His last command to his disciples is, "Go ye, 'therefore, and teach all nations, baptizing them 'in the name of the Father, and of the Son, and 'of the Holy Ghost." As this is a covenant transaction between God and his people, as it is the initiating seal by which the people of Christ become visibly united to him, it is one of the most solemn acts of religious worship. It is true the worship is paid, equally, to each person of the sacred Trinity; but to Christ no less than to the Father and the Spirit.

The word of God commands us to worship Christ. The baptismal service, just noticed, is a proof of this. In this, the believer is required to take the Lord Jesus for his God and Saviour, to dedicate himself to him, and to devote himself to his service. This divine ordinance is to be constantly celebrated in the church until the second coming of Christ. All, therefore; all, who hope and trust in his great salvation, are required to worship him.

John v. 23. "For the Father judgeth no 'man; but hath committed all judgment unto 'the Son: That all men should honour the Son, 'even as they honour the Father. He that hon'oureth not the Son, honoureth not the Father 'who hath sent him." The Father, certainly, cannot be duly honoured without divine worship. And he requires the same kind, and the same degree, of honour, to be paid to the Son

as to himself. And he that honoureth not the Son, in this manner, honoureth not the Father.

On the mount of Transfiguration, Jesus assumed the appearance of his divine glory.While Moses and Elias appeared before him, "a bright cloud overshadowed them; and, be'hold a voice out of the cloud, which said, This 'is my beloved Son, in whom I am well pleas'ed; hear ye him." That is, they were required to regard him in that divine character in which he then appeared. The apostle Peter assures us that, on this occasion, Christ Jesus received from God the Father honour and glory. That glory which belongs to him as one with God.

The Lord Jesus is worshipped by the holy hosts of heaven. The prophet Isaiah, in his vision, "saw the Lord sitting upon a throne, 'high and lifted up, and his train filled the tem'ple. Above it stood the seraphims :-And one 'cried unto another, and said, Holy, holy, holy, 'is the Lord of hosts; the whole earth is full of 'his glory." The apostle John, speaking of Christ, says, "These things said Esaias, when 'he saw his glory, and spake of him." Quoting a part of this chapter. We therefore know that the glory which Isaiah saw was the glory of Christ: and that it was Christ who was worshipped by the holy seraphims of heaven.

The angels of heaven are required to wor ship the Saviour. It is said, Heb. 1; "When

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'he bringeth in the first-begotten into the world, 'he saith, And let all the angels of God worship 'him." The song of the heavenly host, at the birth of the Saviour, seems to be a hymn of praise to Christ. Glory to God in the high'est, and on earth peace, good will toward men." He is praised that he has undertaken the work of man's redemption; that, through him, there is peace on earth.”

In a view of the spirits of the just made perfect in glory, John says, "They sang a new 'song, saying, thou art worthy, for thou wast 'slain, and hast redeemed us to God, by thy 'blood, out of every kindred, and tongue, and 'people, and nation."--As we have observed before, Christ Jesus, in heaven, is no more a fit object of worship, than he is on earth, if he be not truly divine.

When the Lord Jesus shall come to judgment, the universe is represented as bowing before him in reverence and worship. "Behold, 'he cometh with clouds; and every eye shall 'see him, and they also which pierced him; and 'all kindreds of the earth shall wail because of 'him."

We have thus gone through with the first Part of our subject, and have endeavoured to state the principal evidences and proofs of the Divinity of Christ. These have been taken, chiefly, from the word of God, and exhibited in the following order.-1. The Names given

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to Christ by the sacred writers.-2. The divine attributes ascribed to him.--3. The works which he performs. And-4. The worship paid to him on earth and in heaven.

These different sources of evidence, for the divinity of the Saviour, are perfectly distinct and independent of each other, and are all of them the most ample in their kind, furnishing a mass of testimony clear and intelligible, and, as it would seem, satisfactory and irresistible.

We now make some improvement.

1. The doctrine of the Divinity of Christ appears to be as fully taught in the scriptures as could be expected, or desired. It seems to be difficult to believe that it could have been more full or explicit. I cannot conceive that the acutest intellect could point out a manner, in which this doctrine, admitting it to be true, could have been revealed, so as to have been more convincing or intelligible. The correctness of these observations is not diminished by the fact that this doctrine has been often denied. No important doctrine is taught in the word of God, saving that of the divine existence, which has not been openly denied, by some who have professed to receive the scriptures as a divine revelation. If the unbelief of man is to be admitted as a proof that the truth of God is not fully attested, no part of the sacred Vo lume can be considered free from imperfection.

Error has its seat, not in the understanding,

but in the heart. While the affections of the heart are determinately opposed to the truth of God, there is no testimony which the mind cannot resist. The court of Egypt did not believe that the God of Israel was the true God, or that they were bound to obey his voice. Though it is hard to conceive that they could have had greater evidence than was presented before them. When our Lord Jesus was upon earth how few acknowledged him as a teacher come from God, as the holy Saviour of men! Yet their unbelief arose not from the want of evidence, but from a dislike to his precepts and his character. That state of the human mind that would resist the testimony of his divine nature, then, can do it now. This reasoning is sanctioned by the testimony of the apostle Paul. "For what if 'some did not believe? Shall their unbelief 'make the faith of God without effect? God 'forbid."

2. The friends of the Lord Jesus need not fear for the honour of their Lord, and the glory due to his name. His divinity and essential glory have always been denied by many who love not his holiness, and by some who profess to serve and follow him. But this error has never prevailed extensively, and we have a well grounded confidence that it never will. While we are persuaded that God will maintain his own truth, and protect the honour of his well beloved Son; we may rest satisfied that