that all the attributes of the Deity are assigned to him likewise in many passages both of the Old and New Testament. We arrive, therefore, at the other point which I originally undertook to prove; and since it has been already shown from the analogy of Scripture, that, where the Father and the Son are mentioned together, the name, and attributes, and works of the Deity, as well as divine honors, are always assigned to the one and only God the Father, I will now demonstrate, that whenever the same properties are assigned to the Son, it is in such a manner as to make it easily intelligible that they ought all primarily and properly to be attributed to the Father alone.

It must be observed in the first place, that the name of God is not unfrequently ascribed, by the will and concession of God the Father, even to angels and men, -how much more, then, to the only begotten Son, the image of the Father. To angels. Psal. xcvii. 7, 9, "Worship him all ye gods. . . . . . Thou art high above all the earth; thou art exalted far above all gods, compared with Heb. i. 6. See also Psal. viii. 5. To judges. Exod. xxii. 28, “Thou shalt not revile the gods, nor curse the ruler of thy people." See also, in the Psal. lxxxii. 1, 6,

Hebrew, Exod. xxi. 6, xxii. 8, 9. "He judgeth among the gods. I have said, Ye are gods, and all of you are children of the Most High." To the whole house of David, or to all the saints. Zech. xii. 8, "The house of David shall be as God, as the angel of the Lord before them." The word pя, though it be of the plural number, is also employed to signify a single angel, in case it should be thought that the use of

the plural implies a plurality of persons in the Godhead : Judges xiii. 21, "Then Manoah knew that he was an angel of Jehovah; and Manoah said unto his wife, We shall surely die, because we have seen God." The same word is also applied to a single false god. Exod. xx. 3, "Thou shalt have no other gods before me." To Dagon. Judges xvi. 23. To single idols. 1 Kings xi. 33. To Moses. Exod. iv. 16, and vii. 1. To God the Father alone. Psal. ii. 7, xlv. 7, and in many other places.

The name of God seems to be attributed to angels, because as heavenly messengers they bear the appearance of the divine glory and person, and even speak in the very words of the Deity. Gen. xxi. 17, 18, xxii. 11, 12, 15, 16, "By myself have I sworn, saith Jehovah." For the expression which was so frequently in the mouth of the prophets, and which is elsewhere often omitted, is here inserted, that it may be understood that angels and messengers do not declare their own words, but the commands of God who sends them, even though the speaker seem to bear the name and character of the Deity himself. So believed the patriarch Jacob; Gen. xxxi. 11-13, "The angel of God spake unto me, saying, . . . . . I have seen all that Laban doeth unto thee. I am the God of Bethel," &c. xxxii. 30, "I have seen God face to face"; compared with Hos. xii. 4, 5, “He had power with God, yea, he had power over the angel." Exod. xxiv. 10, 11, "They saw the God of Israel. . . . . Also they saw God." Deut. iv. 33, "Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?" Yet it is said, Exod. xxxiii. 20,"There shall no man see me, and live." John i. 18,

"No man hath seen God at any time." v. 37, "Ye have neither heard his voice at any time, nor seen his shape." 1. Tim. vi. 16, "Dwelling in the light which no man can approach unto, whom no man hath seen, nor can see." It follows, therefore, that whoever was heard or seen, it was not God; not even where mention is made of God, nay, even of Jehovah himself, and of the angels in the same sentence. Gen. xxviii. 12, 13, "Behold the angels of God. . . . . And, behold, Jehovah stood above them." 1 Kings xxii. 19, "I saw Jehovah sitting on his throne, and all the host of heaven standing by him." Isai. vi. 1, 2, “I saw the Lord sitting upon a throne. . . . Above it stood the seraphim." Even the holiest of men were troubled in mind when they had seen an angel, as if they had seen God himself. Gen. xxxii. 30, I have seen God." Judges vi. 22, "When Gideon perceived that he was an angel of Jehovah, Gideon said, Alas, O Lord Jehovah! for because I have seen an angel of Jehovah face to face." See also xiii. 21, 22, as before.

The name of God is ascribed to judges, because they occupy the place of God to a certain degree in the administration of judgment. The Son, who was entitled to the name of God both in the capacity of a messenger and of a judge, and, indeed, in virtue of a much better right, did not think it foreign to his character, when the Jews accused him of blasphemy because he made himself God, to allege in his own defence the very reason which has been advanced. John x. 34-36, "Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods unto whom the word

of God came, and the Scripture cannot be broken; say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?" - especially when God himself had called the judges sons of the Most High, as has been stated before. Hence, 1 Cor. viii. 4, 5, "For though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him."

Even the principal texts themselves which are brought forward to prove the divinity of the Son, if carefully weighed and considered, are sufficient to show that the Son is God in the manner which has been explained. John i. 1, "In the beginning was the Word, and the Word was with God, and the Word was God." It is not said from everlasting, but "In the beginning." "The Word," therefore the Word was audible. But God, as he cannot be seen, so neither can he be heard; John v. 37. The Word, therefore, is not of the same essence with God. "The Word was with God, and was God,". namely, because he was with God, that is, in the bosom of the Father, as it is expressed ver. 18. Does it follow, therefore, that he is essentially one with him with whom. he was? It no more follows, than that the disciple "who was lying on Jesus's breast," John xiii. 23, was essentially one with Christ. Reason rejects the doctrine; Scripture nowhere asserts it; let us, therefore, abandon human devices, and follow the evangelist himself, who is his own interpreter. Rev. xix. 13, "His name is called

The Word of God," - that is, of the one God; he himself is a distinct person. If, therefore, he be a distinct person, he is distinct from God, who is unity. How then is he himself also God? By the same right as he enjoys the title of the Word, or of the only begotten Son, namely, by the will of the one God. This seems to be the reason why it is repeated in the second verse, "The same was in the beginning with God"; which enforces what the apostle wished we should principally observe, not that he was in the beginning God, but in the beginning with God; that he might show him to be God only by proximity and love, not in essence; which doctrine is consistent with the subsequent explanations of the evangelist in numberless passages of his Gospel.

Another passage is the speech of Thomas, John xx. 28, "My Lord and my God." He must have an immoderate share of credulity who attempts to elicit a new confession of faith, unknown to the rest of the disciples, from this abrupt exclamation of the apostle, who invokes in his surprise not only Christ his own Lord, but the God of his ancestors, namely, God the Father; as if he had said, Lord! what do I see, what do I hear, what do I handle with my hands? He whom Thomas is supposed to call God in this passage had acknowledged respecting himself not long before, ver. 17, "I ascend unto my God and your God." Now the God of God cannot be essentially one with him whose God he is. On whose word, therefore, can we ground our faith with most security; on that of Christ, whose doctrine is clear, or of Thomas, a new disciple, first incredulous, then suddenly breaking out into an abrupt exclamation in