butes of the Divine Nature are sometimes in Scripture applied to the man Jesus, while those of his humanity are predicated of him as God. Thus the man Jesus is proposed, in the Epistle to the Hebrews, as an object of adoration to the angels, ch. i. ver. 6; and in the twentieth chapter of Acts the Church is entitled, "The Church of God, which he purchased with his blood."

A farther and highly ingenious demonstration of the divinity of our Saviour, has been' given by Mr. Granville Sharpe, in his Treatise on the Use of the definitive Article in the Greek Text of the New Testament. The general rule under which his examples are ranged, is, that when two personal nouns of the same case are connected by the copulative particle nar; if the former has the definitive article, and the latter is without it, they both relate to the same person. Thus, 2 Cor. i. 3, O bang x Πατήρ Κυριε ἡμῶν; and, 1 Cor. xv. 24, Τῷ Θεῷ na Пarpi, are both correctly rendered, To God, even the Father: consequently other passages, such as Ephes. v. 5; 2 Thess. i. 12; 1 Tim. v. 21; 2 Peter, i. 1, &c. ought to have been translated in the same manner: 78 ɛy not! Inox Xpi58-of God, even Jesus Christ *.

But perhaps the divinity of Christ and of the

* Sec G. Sharpe and Bishop Middleton on the Article.

Holy Spirit is placed in its strongest and most convincing light, by showing that the Scripture ascribes to them such attributes and qualities as belong to God alone*. For example: God, we' know, is alone from everlasting; yet "I," saith Jesus," am the first and the last" (Revelat.); and the Holy Ghost is, in Hebrews (chap. ix.), denominated the everlasting Spirit. Again': ommipresence is the exclusive attribute of God; yet St. Paul declares (Ephes. i. 22), that Christ filleth all in all; and the Psalmist exclaims, alluding to the third Person, "Whither shall I go from thy Spirit?" Christ and the Spirit, therefore, enjoying each the faculty of ubiquity, are invested with the divine nature. more: God alone is the Creator of the universe; but, since we read in St. John (i. 3), that by Christ were all things made-and in Job (chap. xxxiii.), "the Spirit of God hath made me," here is another proof of the divinity of these two Personages. By another class of passages compared with each other, the divinity of the Son and that of the Spirit are separately ascertained. We read in the Epistle to the Ephesians, "Forgiving one another, even as God, for Christ's sake, forgave you." And in that to the Colossians: "Forgiving one another, even as Christ forgave you," "Behold," says Isaiah," the

See Jones of Nayland's Three Hundred Texts.

Once

Lord God will come; and his reward is with him." "Behold," it is written in the Revelations, "I Jesus come quickly, and my reward is with me." These extracts speak for themselves as to the divinity of the Son. "Why," Ananias is asked, "hath Satan filled thy heart, to lie unto the Holy Ghost? Thou hast not lied unto men, but unto God." "Know ye not," says St. Paul to the Corinthians, "that your bodies are temples of the Holy Ghost?" Which passage is illustrated in another part of the same Epistle: "The temple of God is holy; which temple are ye." Such texts, as elucidating the divinity of the Holy Ghost, are too clear to stand in need of explanation or comment. In the same manner, many other properties are assigned in the Sacred Writings to our Lord and to the Holy Ghost, which can only be predicated of the Supreme Being: spotless truth-consummate holiness-underived power in quickening the dead-spiritual communication with the faithful-raising Christ from the tomb-working all in all.

More particularly, in replying to the Arians, it is of importance to show, that Christ is held forth in Holy Writ as an object of worship; for thus the disciple of Arius is reduced to an obvious dilemma: if he refuses worship to Christ, he disobeys a positive commandment; and if he offers it, retaining his Arian opinions, he wor

ships a created being, and establishes two Gods -being guilty at once of idolatry and polytheism.

Adoration, we know, is due to God alone; for it is written, "Thou shalt worship the Lord thy God, and him only shalt thou serve" (Matt. iv. 10); while idolatry is defined to be, " doing service to them who by nature are no gods." (Gal. iv. 8.) The Apostle, however, expressly directs, that at the name of JESUS every knee should bow, of things in heaven and things on earth, and things under the earth. (Phil. ii. 10.) And again: although Nehemiah exclaims to the Most High, "Thou, even thou, art God alone, and the host of heaven worshippeth thee" (Nehemiah, ix. 6); we read in the New Testament, that when "he bringeth the firstborn into the world, he saith, Let all the angels of God worship him." If the Arian, then, wholly refuses worship to the Son, he violates his duty in that one particular, and so "is guilty of all:" and if he OFFERS worship to the Son, while believing that high Personage to be something less than God, he violates the duty of worshipping God alone: he is an idolater by worshipping that which is to him no God; and a polytheist, by adoring at once the Creator and a supposed creature. The only possible escape from this difficulty consists in the admission that the Father and the Son are one.

We find in Scripture, that wheresoever worship is offered to any created, any inferior being, whether man or angel, it is rejected with the most strenuous prohibition. Thus, when Cornelius met Peter, and fell down at his feet to worship him, the Apostle replied, "Stand up, for I myself also am a man." (Acts, x. 25, 26.) And, in like manner, when John fell at the angel's feet, with similar intention, "See thou do it not," was the immediate answer; 66 I am thy fellow-servant, and of thy brethren who have the testimony of Jesus: worship God." (Rev. xix. 10.) The same result happens again in the book of Revelation, at xxii. 9. Now, if Christ had been a mere man, if he had been even an angel, or, in short, any thing inferior to the great God, the sole object of worship, he would undoubtedly, in the same manner, have rejected all offers of adoration. In fact, however, he permitted himself, on many occasions, to be worshipped: by the Magi in his infancy (Matt. ii. 11); by the leper (Matt. viii. 2); by" the ruler (Matt. ix. 18); by the persons in the ship (Matt. xiv. 33); by the woman of Canaan (Matt. xv. 25); by the man born blind (John, ix. 38); by the women after his resurrection (Matt. xxviii. 9); by the assembly at Galilee (v. 17); and, finally, at his ascension into heaven (Luke, xxiv. 52). On all these occasions there is no one tittle of reproof-no attempt to