We shall not attempt to adduce any other of the sacred names, which the scriptures apply to Christ, for the illustration of his character. The names and epithets given him, by the inspired penmen, are very many. Those which have been mentioned are the distinguishing names of the true God; and we have seen that they are applied, in the most unqualified manner, to the Lord Jesus. The name Jehovah, often sustained by the Saviour, is never applied to any being but God.

What a source of comfort is opened to the humble believer in the recollection that his Saviour, who is his portion and his hope, is exhibited in the holy word of truth, as truly God, Lord, and Jehovah. In this character, the heavens and the earth are his, he is the security of his people, their shield and their exceeding great reward. The wicked world may seek to take from him his great name, but they are in his hands, and soon, will all be brought to his feet. He is our Lord and our God, and whatever threatening dangers may arise, we will trust in him and not be afraid.,

SERMON III.

JOHN I. 1, 2, 3, 4, 5.

In the beginning was the Word, &c.

In the two preceding Discourses, we have endeavoured to establish the doctrine of the Saviour's divinity, from the sacred Names given to him by the inspired writers. We would now observe,

II. The divinity of Christ is proved from the divine attributes often ascribed to him in the scriptures. If the sacred writers meant to teach the truth, or rather, if the Holy Spirit, by whom they were moved to speak, meant to teach us the truth of God by them, we cannot believe that they would ever apply divine attri butes and qualities to any created being. If then, we find these perfections plainly and purposely ascribed to Christ, the conclusion will seem to be unavoidable, that he is truly divine. Of these divine attributes of Christ, several will be noticed in order.

1. The first which we shall mention is eternity. This is, exclusively, a divine attribute, since, whatever has existed from eternity cannot have been created, and cannot be dependent on any other being. On this truth, there is, perhaps, no declaration more express than

the words of the text. "In the beginning was 'the Word, and the Word was with God, 'and the Word was God. The same was in 'the beginning with God." The expression, the beginning, must imply a period previous to the commencement of time. It refers, at least, to the first transactions respecting creation, or to a time previous to the existence of any being but God alone. But, at that period, was the Word, and then was he with God. He had a perfect existence at the time when nothing had been made. That is, his existence was with

out beginning.

The first sentence in the Bible, is, "In the 'beginning God created the heaven and the 'earth." This declaration of Moses teaches, not only that all things were created by the most High, but that, in the beginning of all things, and before all things else, God existed. It would be a correct paraphrase of the text to say, 'In the beginning was God, and he cre'ated the heaven and the earth.' If the eternity of God is asserted in this passage, the eternity of the Word is equally declared in the beginning of the gospel of John. It is evident that the apostle intended to declare the eternity of the Word, in this passage, because he subjoins immediately, "All things were 'made by him; and without him was not any 'thing made that was made." As he made all things that are made, he must have existed be

fore any thing that was created, that is, he must have been uncreated and eternal.

:

I will now call your attention to the vision of this same apostle, contained in the Book of Revelation. Rev. 1. "I was in the Spirit on 'the Lord's-day, and heard behind me a great 'voice, as of a trumpet; saying, I am Alpha and 'Omega, the first and the last and what thou 'seest write in a book, and send it unto the 'seven churches which are in Asia ;--And I 'turned to see the voice that spake with me. 'And, being turned, I saw seven golden candle'sticks; and in the midst of the seven candle'sticks, one like unto the Son of man.-And, 'when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying un'to me, Fear not; I am the first and the last : I 'am he that liveth and was dead; and, behold 'I am alive forever more, Amen." The per

son here addressing the beloved disciple is easily ascertained. John saw in the midst of the golden candlesticks, "one like unto the Son of 'man." An appellation invariably applied, in the New-Testament, to Christ. This person directed the apostle to send an Epistle, which he dictated, to each of the seven churches in Asia. In the introduction of these short Epistles, the son of man is described, in a different manner, in each one. In one case, he says, "And unto the angel of the church in Thyatira 'write; these things saith the Son of God." There is but one person in the universe who

can truly be called the Son of man, and the Son of God. That is Christ; who here appears in vision to the beloved disciple. This Saviour says of himself, "I am Alpha and Omega, the 'first and the last." And the assertion is repeated several times. Nothing could more fully declare the eternity of his existence. He embraces eternity, past and to come. If he be first, he is before all things else; if he be last, nothing can be after him. His saying that he is Alpha and Omega, is equivalent to the declaration that he is the first and the last.

This same description of Christ is found, repeatedly, in the prophets. Isaiah XLIV. "Thus 'saith the Lord the King of Israel, and his Re'deemer the Lord of Hosts; I am the first and 'I am the last; and besides me there is no God." It is here stated explicitly, that it is the Redeemer who is the first and the last. Isaiah XLVIII. "Hearken unto me, O Jacob, and Israel, my 'called; I am he: I am the first, I also am the 'last." The speaker, in this case, as might easily be shown, is Christ.-Prov. VIII. "The 'Lord possessed me in the beginning of his way, 'before his works of old. I was set up from 'everlasting, from the beginning, or ever the "earth was."-In the 5th chapter of Micah, we have a minute prophecy of Christ. "But thou 'Bethlehem Ephratah, though thou be little "among the thousands of Judah, yet out of thee 'shall he come forth unto me that is to be ruler 'in Israel; whose goings forth have been from of old, from everlasting."