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most perfect equality, and the warmest affection, therefore the union between God and Christ is represented by this figure, for the purpose of bringing down this great truth, in some measure, to our conception, and enabling us to form some notion (though an inadequate one,) of the strict connection, exact equality, and entire harmony that exists between these two persons of the Godhead.

St. Paul, in the first chapter of Hebrews, has told us in plain terms, how high a rank the Son holds, far above all created beings; in fact, he has described him as God, and called him God.

With this passage, we may couple the commencement of the first chapter of St. John.

Precisely of the same tenor, and no less exexplicit, is that remarkable passage, Colossians i. 15, 16, 17.

In the same epistle, we read, “In Him dwelleth all the fulness of the Godhead bodily."

In Philippians ii. 5, 6, is this passage, "Let the same mind be in you, which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but took upon him the form of a servant," &c.

Again, the same apostle, 1 Timothy iii. 16, says, "without controversy, great is the mystery of godliness; God was manifest in the flesh;

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adding other particulars which apply only to Christ.

In the Revelations (v. 13,) we read, "Blessing, and honour, glory, and power, be unto Him that sitteth on the throne, and unto the Lamb for ever and ever." Could this praise be ascribed to God and Christ, in the very same terms, without shocking blasphemy, except on the supposition of their perfect equality?

Could St. Paul without impiety, have associated them, as he has done in that benediction which we so frequently use, except on the same grounds? "Grace be to you, and peace from God the Father, and from our Lord Jesus Christ."

Could Christ himself, except this doctrine be true, have presumed to unite these names so familiarly in the form of words, in which He appointed that the ordinance of Baptism should be administered, "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost?"

Who, moreover, can doubt what He meant to assert, when He said, "Before Abraham was, I am?" "I am ; "I am ;" an extraordinary expression, only to be understood in the same sense in which God used it, when He declared to Moses, that this was his own peculiar name, a name signifying an eternal self-existence.

I admit, that I have set before you but a few passages out of a great multitude to the same effect, and have scarcely allowed myself to make any remark upon them, lest I should weary your attention. I think however, that upon the mature, and unbiassed, and serious consideration of those which I have produced, you must agree with me in thinking, that no doctrine is more clearly revealed in scripture, than that which I have been now contending for; viz. that however mysterious be the union of persons in the Holy Trinity, and of God with man in Christ, yet that our blessed Saviour is, in his divine nature, of the same essence, power, glory, wisdom, and perfection, with the Most High God.

May we ever hold fast this profession of our faith without wavering! May we adore, and be grateful for, the transcendant goodness of God the Father, in so loving the world, as to give this his only begotten, and dearly beloved Son, to take our nature upon him, and to be put to death in the flesh, as a sacrifice and atonement for our enormous and multiplied sins!

May we be united to this gracious Redeemer by faith, love, and holiness, in this world, and hereafter, "when Christ, who is our life shall appear, may we also appear with him in glory," through the same our Lord Jesus Christ. Amen.

SERMON VI.

THE DIVINITY OF CHRIST.

1 COR. xv. 57.

But thanks be to God, which giveth us the victory through our Lord Jesus Christ!

IN In my last discourse I proved to you, by abundant passages of the clearest signification, collected from the holy Scriptures, (and which, had time allowed, might have been carried on to a much greater extent) that our blessed Saviour, who appeared on earth in the lowly form of Humanity, is truly and essentially God, possessing the same nature, attributes, and perfections, with the Father himself. It was his manhood indeed only that was seen, or could be seen; but therewith was connected, by a mysterious union, the eternal, infinite, almighty Deity, the second per

son of the Holy Trinity, that "one living and true God," to whom alone all honour, praise, and adoration, of right belong. Now as there can be no true religion, without a right faith, and even a right faith is of no value, unless it is followed by a right practice, I propose on the present occasion, to add a very important and necessary sequel to the doctrine which I formerly delivered to you, by making a practical application of that sublime truth. And God grant that we may never be content with barren, unfruitful knowledge, which too often "puffeth up," without edifying or sanctifying, but that the affections, feelings, and principles of our hearts, and the whole conduct of our lives, may derive their tincture and bias from what we know and understand of "heavenly things! May the great truths of the gospel never be hoarded up in our minds as a useless treasure, but effectually operate on our souls with a divine and spiritual energy, and be made manifest in all the works of piety and holiness, to the glory of God, to the conviction and improvement of our fellow creatures, and to our own salvation in that day when it shall be examined, not only what foundation we have laid, but how we have built thereon!

The Scriptures furnish us with many motives

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