God? Who but an omnipotent God can wake up the slumbering nations of the dead, whose ashes have been scattered to the four winds of heaven; buried, it may be, beneath the mountain's base and the ocean's wave? Yet the blessed Saviour says, "I am the resurrection and the life; I will raise him up at the last day." John xi. 25. Is the work of final judgment the work of God? The Bible says expressly, God is judge himself, and yet the apostle says, "We must all appear before the judgment-seat of Christ." 2 Cor. v. 10. But the doctrine before us falls in with another remarkable fact, that the sublimest names of the supreme God are given to Jesus Christ, viz. God. Thus the Everlasting Father, addressing the Son, says, "Thy throne, O God, is for ever and ever." Heb. i. 8. "True God;" thus John says, "Jesus Christ, this is the true God." L John v. 20. "Mighty God." Is. ix. 6. "The Lord of Glory." 1 Cor. ii. 8. The Prince of Life." Acts iii. 15. "The First and the Last." Rev. ii. 8. "The Almighty." Rev. i. 8. "Over all, God blessed for ever." Rom. ix. 5. Now, give these names to Peter, or to Paul, to Michael, to Gabriel, to the loftiest angel in heaven, and there is blasphemy in it; and yet they are given to Christ, and that, too, by those who spake as they were moved by the Holy Ghost. This can be accounted for only by the fact stated, that Jesus Christ possesses in himself, really and substantially, all the per

fections of God the Father's person. And notice how this doctrine falls in with another remarkable fact, that the sublimest honours of the Supreme God are given to Jesus Christ. Witness the language of Thomas-"My Lord and my God." Witness what is said of Stephen, the first martyr-" And they stoned Stephen, calling upon, God, and saying, Lord Jesus receive my spirit." Witness the form of baptism: "In the name of the Father, and of the Son, and of the Holy Ghost." Now whatever is to be implied in the name of the Father, is of course also to be implied in the name of the Son. But hark! peans are sounding in the world above! "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and honour, and glory, and blessing." Rev. v. 12. There is no adoration loftier than this; no worship, more strictly speaking, divine; yet Jesus Christ is the object of it. What makes this matter more remarkable is this: It is written, "Thou shalt worship the Lord thy God, and him only shalt thou serve." Accordingly, we find that no good man, no good angel, ever consented to receive divine honours. No good man:-Paul and Barnabas were good men: having wrought a stupendous miracle at Lystra, the people cried out, in the language of Lycaonia, "The gods have come down to us in the likeness of men:" and the priests of Jupiter brought oxen and garlands to the gates of the

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city, and would have done sacrifice with the people-would have paid Paul and Barnabas divine honours. Did these good men consent? They rent their clothes, and ran in amongst the people, crying out and saying, "Sirs! why do ye these things? we are men of like passions with you." No good angel ever consented to receive divine honours. You recollect a good angel once appeared to John, in the Isle of Patmos. John, dazzled by the effulgence of his splendour, fell down at his feet to worship him. Did this good angel consent to receive this divine honour? He was in a hurry to repel it; "I am thy fellow servant-worship God." See, then, how good men and angels all point to supreme divinity as the only proper object of religious worship and adoration. Now, is it not remarkable that the blessed Saviour himself appeared to the same John; in the same Isle of Patmos, and John, dazzled by the effulgence of his splendour, fell down at his feet also? Did the blessed Saviour give the holy apostle any charge against worshipping him? Mark the difference! He laid his right hand upon him, saying, "Fear not, I am the First and the Last! I am he that liveth, and was dead, and behold I am alive for evermore, amen; and have the keys of hell and of death!" And this reminds me of that sublime doxology uttered by the same exile in Patmos, in his own name and that of the whole church, militant and trium

phant-"Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion, for ever and ever." Mark, "to him who loved us and washed us from our sins in his own blood-to him be glory and dominion, for ever and ever." Let any being be invested with glory and dominion for ever and ever, and, he is invested with the honours of suprême divinity-he ascends the throne of the universe, and he is inaugurated God over all! These things, in relation to Jesus Christ, are very remarkable, and can be explained, as I humbly conceive, only on the ground already stated, that Jesus Christ possesses in himself, really and substantially, all the perfections of God the Father's person. In confirmation of this position, take this passage of scripture: "Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father: and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me?" John xiv. 8, 9, 10. To crown the matter, notice how the apostle expresses the doctrine almost in the very words which we have uttered: "In him [Jesus Christ] dwelleth all the fulness of the Godhead bodily." Col. ii. 9.. How strong is

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this language! Every word emphatic! In him, Jesus Christ, dwelleth, all the fulness of the Godhead, bodily. If this does not express the idea of God incarnate-literally God incarnate-what idea does it present? And here I would remark-as thought, written or uttered, is thought embodied, so Christ, in human form, is God made manifest in the flesh.

Having introduced the term "Godhead," permit me to make a remark or two touching the mysterious and sublime doctrine of the Trinity. Some stumble at it, and why?—On the supposed ground, of its involving an absurdity. Now, we positively affirm, that the doctrine of a triune God, as we receive it, does not involve even the shadow of an absurdity; for, when we say that there are three persons in the Godhead, the Father, the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in power and glory-observe, we do not say that they are three, in the same sense in which they are one; nor one in the same sense in which they are three. That would be an absurdity: we simply say, in one sense three, in another sense one. Is there any thing incredible in this? By no means. Rain, hail, and snow, are three distinctions of one and the very same element. And although I would not say, that rain is hail, nor that hail is snow, yet I will say, what I have a right to say, and what is