who came to his temple, was Christ Jesus.--Acts VII. 38. "This is he that was in the church in 'the wilderness with the angel that spake to 'him in the Mount Sinai, and with our fa'thers." The head of the church is none but Christ, who is here called the angel, and declared to be the same that spake to Moses on Mount Sinai.-Acts xxvII. 23. "Paul 'said, there stood by me this night, the angel of God, whose I am, and whom I serve, say'ing, Fear not Paul." This spostle would acknowledge himself the property and servant of none but Christ whom he here denominates "the 'angel of God." Though this expression, "the 'angel of the Lord," be often used in the scriptures, it will be found, on a careful examination, to refer, in most cases, to Christ: and when it does not, the meaning is ascertained by the connexion, so that there can be little danger of mistake. This angel of the Lord called to Abra'ham to stay his hand, when raised to slay his son upon the altar; and when he appeared to Moses, said of himself, "I am the God of Abraham, the God of Isaac, and the God of Jacob."-The promise which the Angel of the Lord makes to Moses, of redeeming Israel out of all their afflictions, is, subsequently, renewed by the same person. Ex. vi. "And I will take 'you to me for a people, and I will be to you 'a God: and ye shall know that I am the Lord 'your God, which bringeth you out from under

'the burdens of the Egyptians." He here calls himself the Lord God.

The following passages are from the prophet Isaiah. "Verily thou art a God that hidest 'thyself, O God of Israel, the Saviour."--"Who 'hath told it from that time? have not I the 'Lord? and there is no God else besides me, 'a just God and a Saviour."-"Thus saith the 'Lord thy Redeemer, the holy one of Israel, I 'am the Lord thy God which teacheth thee to 'profit, which leadeth thee by the way that 'thou shouldest go." Here we find that the Saviour, the Redeemer, is called God, as his appropriate name, that, by this, he is distinguished from all false Gods; and that he is declared to be the only God, and no one beside him.-Again, "For thy Maker is thine 'husband; the Lord of hosts is his name: and 'thy Redeemer the holy One of Israel; the God 'of the whole earth shall he be called."

Hos. x. 4. "Yet I am the Lord thy 'God from the land of Egypt, and thou 'shalt know no God but me: for there is no 'Saviour besides me."--The prophet Habakkuk declares, in his great affliction, though every other comfort might be taken from him, "Yet 'I will rejoice in the Lord, I will joy in the God 'of my salvation." The God of his salvation must be Christ the Saviour.

Other passages might easily be selected from Moses and the prophets, to an almost indefi. nite extent, in which Christ Jesus is explicit

ly called God, with the highest marks of reverence and worship.--Their testimony concerning the character of Christ the Redeemer is equally valid with that of the apostles. For the Saviour says, in his sermon on the mount, in the outset of his public ministry, "Think 'not that I am come to destroy the law or the 'prophets I am not come to destroy but to fulfil. For verily I say unto you, Till heaven 'and earth pass, one jot or one tittle shall in no 'wise pass from the law till all be fulfilled." By the law and the prophets, he means the whole of the scriptures of the Old Testament. He well knew that some, in that day, expected that the Messiah, at his coming, would set aside the authority of the scriptures of the prophets, for the purpose of the new dispensation, and that the same opinion would be held, by many in succeeding times. On this account he makes use of the strong language contained in the words to which we have just referred. He came not to destroy but to fulfil. And, before the divine authority of these sacred writings shall be set aside, heaven and earth shall pass away. Christ was the hope of prophets and saints, as really, as of apostles and believers. He says to the Jews, "Had ye believed Moses, ye would have be'lieved me: for he wrote of me. But if ye 'believe not his writings, how shall ye believe 'my words?" While the Saviour here assures us that Moses wrote of him, he teaches the

truth, no less important, that those who do not receive the writings of Moses as of divine authority, cannot be said to be believers in him. The apostle Paul, having spoken of many of the ancient saints, who, in a variety of ways, evinced their faith in God, observes, in the 11th of Hebrews, "These all died in faith, 'not having received the promises, but having 'seen them afar off, and were persuaded of 'them, and embraced them." The promises were those, especially, which refer to the coming and the work of Christ. Of these, they were persuaded, and they embraced them. They were, therefore, the true friends and children of Christ. Thus it is testified of them, in the same chapter, " But now they desire a 'better country, that is, an heavenly: where'fore God is not ashamed to be called their 'God for he hath prepared for them a city." He that had prepared a city for the ancient saints, is the same holy Saviour that said to his disciples, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you." That the people of God, preceding and succeeding the incarnation of Christ, equally belong to him, is fully attested in the Epistle to the Ephesians. "And are built upon 'the foundation of the apostles and prophets, 'Jesus Christ himself being the chief corner 'stone. In whom all the building, fitly framed 'together, groweth unto an holy temple in the

Lord.” The church is built upon the testimony of prophets and apostles, of which the Lord Jesus is, equally, the sure foundation.— It is written, 2 Tim. 111. 16. “All scripture 'is given by inspiration of God, and is profita'ble for doctrine, for reproof, for correction 'in righteousnes; that the man of God may be 'perfect, thoroughly furnished unto all good 'works." Whether the apostle here refers to the whole of the scriptures, or to the Old Testament only, may admit of some question; but that he includes all the Books, of the Old Testament, and means to give his solemn testimony to their validity and divine authority, there can be no doubt.

We have made this digression to show that prophets and apostles belong, equally to Christ; that both have written of him, and that to him all their writings primarily refer; that the Books of the Old Testament are declared by Christ and the apostles to be of equal authority with those of the New; and that they are for our instruction. We shall, therefore, as we proceed, make no distinction between the different parts of the holy volume of God, in looking for authorities to confirm the various sentiments which we may wish to establish.

Having seen that the Lord Jesus is called God, in the most unqualified manner, we may observe,

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2. He is called the great God. Titus . "Looking for that blessed hope and the