What can he object to this? This human nature was the subject of prophecy; was the child born; was the Son given by Jehovah; was advanced to power and dominion; and his union with the divine nature rendered appropriate that appellation, "the mighty God," which belonged to the divine nature before that union.

Mr. G. is so sensible that he has not fixed any impropriety upon our translation, that he adopts one additional measure to get rid of it. "After all," says he, “they are only names, as Elihu, Gabriel," &c. So, at length, we find that Jesus Christ is called the mighty God. If Mr. G. can find the place where this is made the proper name of Christ, he will not have proved what he aims at, till he has proved that our Lord was not in character all that he was called by name: that he was not a Saviour who was called Jesus, and that he was not anointed, who was called Christ.

One more objection, of a different cast, deserves attention. "Can the almighty Father of all, with any propriety, be called a Son?" That is, how can Jesus Christ be a Son, and be his own Father? Not at all. But let Mr. G. rather ask whether Jesus Christ may not be a Son in one sense, and a Father in another: "the Son of God," and "the Father of the everlasting age?"

5. He is denominated the supreme and ever blessed God. "Christ, who is over all, God, blessed for ever," Rom. ix, 5. These words always did, and ever will, stand in the way of the Socinians. But their motto is, Nil desperandum. The first thing to be done is, to bring this doctrine under suspicion by contrasting with it a passage which appears to them to contradict it. The elect passage is this: "When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." Here is the apparent contradiction. The difficulty, however, is easily solved by applying the doctrine of the twofold nature of Christ. Here is a human nature which was "of the Israelites," which, after being "obedient unto death, even the death of the cross, was highly exalted, and received a name which is above every name, that at the name of Jesus every knee should bow, of (things) in heaven, and in earth, and under the earth; and that every

tongue should confess that Jesus Christ is Lord, to the glory of God the Father." When all these things shall be subdued, this human nature shall also become subject to the divine. On the other hand, here is, in the same person, a divine nature which existed before the incarna tion, which had glory with the Father before the world was, and which shall be "all in all" when all shall have been subdued. The next thing to be done is to supply the

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word car, be. The passage then becomes a pious ejaculation: "God, who is over all, be blessed for ever!" But who gave to the Socinians this authority to add words of their own, whereby to pervert entirely the meaning of the words of God? The interpolation of a word is not, however, all that is necessary for the perversion of the meaning of this passage: the construction of it must also be altered. 'In an ejaculatory sentence the participle is always put. before the substantive." Evλoynroç o Oɛoç, is then the form, as in 1 Peter i, 3; Eph. i, 3; Luke xix, 38. But in a declarative sentence the substantive or pronoun is put first. The form then is, os cσtiv evλoynтos, as in Rom. i, 25 ; ο Θεός, ο ων ευλογητος, as in 2 Cor. xi, 31; or, ο ων εos εvhoуnтos, as in the passage under examination.Jesus Christ, therefore, is not only the blessed God, but also the supreme God: "who is over all for evermore."

As Mr. G. has generously assisted us by several important concessions, he will now afford us farther assistance by a large collection of passages which we shall quote from his supplement. Having arranged them under different heads, he has thereby stamped them with a peculiar character which will spare us a great deal of argumentation. The reader will please to observe that the first passage of each of the following sections is cited by Mr. G. in the place referred to as properly descriptive of the divine glory of God the Father.

I. "Jehovah the one or only God."

"Jude 4: Denying the only Lord God, and our Lord Jesus Christ." (Vol. i, p. 227.) This is one of those passages in which the article is not repeated, and which we have already shown (p. 79) speak only of one person. Our (dεσπоTη) governor, God, and our Lord Jesus Christ, are therefore the same. But, beside this, it is to be ob. served that in a parallel passage Jesus Christ is spoken

of as our (δεσποτην) governor. Τον αγορασαντα αυτούς δεσ ποτην αρνούμενοι ; "denying the governor that bought them," 2 Pet. ii, 1. This passage Mr. G. has placed among those which distinguish the supreme God by peculiarly high titles and epithets. (Vol. i, p. 275.) But Jesus Christ is he that bought them: "Thou wast slain, and (nyopaoas) hast bought us to God by thy blood," Rev. v, 9. Now, if he that bought us is our governor, and there is but one governor, God; it follows that Jesus Christ, who bought us with his blood, is our one governor God.

"1 Tim. vi, 15: Who is the blessed and only Potentate, the King of kings, and Lord of lords." (Vol. i, p. 227.) The same titles are given to Jesus Christ. "These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords, and King of kings," Rev. xvii, 14. "His name is called the Word of God. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords," Rev. xix, 13-16. If therefore the King of kings, and Lord of lords, is "the blessed and only Potentate," Jesus Christ is that blessed and only Potentate.

II. "God absolutely and by way of eminence."

"Luke xxii, 69: Hereafter shall the Son of man sit on the right hand of the power of God," (Vol. i, p. 229.) "Christ the power of God," 1 Cor. i, 24.

"Mark ii, 7: Who can forgive sins, but God only?” (Vol. i, p. 229.) So Mr. G. quotes, as good authority for a Socinian, the enemies of our Lord. "When Jesus perceived in his spirit that they so reasoned within themselves he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house," Mark ii, 7-11.

"Heb. xii, 23: God, the judge of all." (Vol. i, p. 263.) "The Father judgeth no man, but hath committed all judgment unto the Son," John v, 22.

III. "God with peculiarly high titles and epithets." "Matt. xxvi, 63: The living God." (Vol. i, p. 269.)

"The Word was God. In him was life," John i, 1, 4. And Mr. G. grants that "wisdom, and life, and light are all one and the same being, all God himself." (Vol. i, p. 274.)

❝ 1 John ii, 20: Ye have an unction from the Holy One." (Vol. i, p. 275.) "Ye denied the Holy One," Jesus Christ, Acts iii, 14.

"Rev. i, 8: 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." (Vol. i, p. 275.) This passage, which Mr. G. has cited as speaking like the rest, of God, with peculiarly high titles and epithets, refers to Jesus Christ. It is the Lord that speaks of himself, and we are to remember that "to us there is but one Lord, Jesus Christ, by whom are all things," 1 Cor. viii, 6. The same "peculiarly high titles and epithets" are given to him in other places. "I am Alpha and Omega, the beginning and the end, the first and the last: I, Jesus, have sent mine angel to testify unto you these things," Rev. xxii, 13, 16. "I am the first and the last I am he that liveth and was dead; and behold I am alive for evermore," Rev. i, 17, 18. "These things saith the first and the last, which was dead and is alive," Rev. ii, 8.

“Rev. iv, 11: Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created." (Vol. i, p. 276.) We repeat that "there is one Lord, Jesus Christ, by whom are all things;" to whom therefore these words are addressed. "All things were created

by him, and for him," Col. i, 16.

"Matt. xi, 25: I thank thee, O Father, Lord of hea"Preaching peace

ven and earth.' (Vol. i, p. 269.)

by Jesus Christ: he is Lord of all," Acts x, 35.

"James v, 4: The Lord of Sabaoth; i. e., of hosts." (Vol. i, p. 274.) This very title is given to Jesus Christ. "These things said Esaias, when he saw his glory and spake of him," John xii, 41. Now, in the account which Esaias gives of his vision, and from which the evangelist made his quotation, the prophet calls him, whose glory he had seen, the Lord of hosts: "Mine eyes have seen the King, the Lord of hosts," Isa. vi, 5.

"Thess. ii, 4: God which trieth our hearts." (Vol. i,

p. 273.) And "Rom. viii, 27: He that searcheth the hearts." (Vol. i, p. 274.) "These things saith the Son of God, who hath his eyes like unto a flame of fire: all the churches shall know that I am He that searcheth the reins and hearts," Rev. ii, 18, 23.

"Acts iii, 13: God, which knoweth the hearts." (Vol. i, p. 271.) "But 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, 24, 25.

"1 Tim. iv. 10: God, who quickeneth all things." (Vol. i, p. 274.) "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will," John v, 21.

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"Rom. xv, 33: The God of peace be with you all." (Vol. i, p. 272.) My peace I give unto you," said Jesus Christ, John xiv, 27. "The Lord of peace (the one Lord') himself gave you peace always by all means," 2 Thess. iii, 16.

IV. "God Jehovah the sole object of religious adoration." It is not said in any part of the sacred Scriptures, that the Father only is the object of worship; but rather “that all men should honour the Son even as they honour the Father; and he that honoureth not the Son honoureth not the Father," John v, 23. But let us hear.

"John iv, 23: The true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." (Vol. i, p. 231.) "When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him," Heb. i, 6. So the true worshippers worship the Son as well as the Father! The wise men, a leper, a ruler, the woman of Canaan, the men in the ship, the disciples, the man out of the tombs, and the blind men, all, in their turns, " worshipped" Jesus Christ. See Matt. ii, 11; viii, 2; ix, 18; xv, 25; xiv, 33; xxviii, 9; Mark v, 6; Luke xxiv, 52; John ix, 38. In all these places we have the same word (pOOKVVEW) which is used by our Lord, in the passage Mr. G. has quoted, as definitive of that worship which the true worshippers render to the Father. It is the word which Luke uses in speaking of the worship which Peter, "because he also was a (mere) man," refused to accept from Cor