reye the way of the Lori, mane prz:

sert a highway for our God." Isa 1

e have already found the ace of the aE Deity declaring unto who was tria des are the way for God the S.a. that He i y he did prepare was his beloved NuG. 1 He was well pleased. Then we were "And the glory of the Lord stall be red all flesh shall see it together: She the the Lord hath spoken ..."

dof our God shall stand for eten.” “I: ing was the word, and the wire wis and the word was God." J.:: i. 1. the cities of Judah, Benki your God' Lord God will come with string band, ball rule for him: bebid he reward 3. and his work before Elm." Ta

66

Isa.

cy again is parallel to cce in the Kast chapter, 12th verse:" Behold, , and my reward is with me:" and Lord God before spoken of wis He shall feed his fick Pacf God. he stall gather the lambs with a tben is his bosom, and si se that are with young. Verse the te essuing ones of this charter ocation to speak of God the So able to him as the clonous d Feature, by whom all tee heaven and that are end,

ed Son

visible and invisible; who hath measured the waters in the hollow of his hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance. "Thus saith the Lord, the King of Israel, and his Redeemer the Lord of hosts; (setting the Redeemer the Lord of hosts, on an equality with the Lord the King of Israel;) I am the first, and I am the last; and besides me there is no God." (Isa. xliv. 6.) This passage is couched in very remarkable phraseology, speaking separately, first of the Lord the King of Israel; and secondly, of his Redeemer the Lord of hosts; and then immediately uniting these two in one, I am the first, and I am the last; and besides me there is no God-exactly corresponding with the assertions of the Redeemer unto his servant John, "" I am the first, and I am the last: I am he that liveth and was dead; and behold, I am alive for evermore. Amen." "Thus saith the Lord, the holy One of Israel, and his Maker, (that is, God the Father,) Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. I have made the earth, and created man upon it; I, even my hands, have stretched out the heavens, and all their host have I commanded. I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts." (Isa. xlv. 11-13.) And many more passages well worthy of notice on this point may be selected in the

prophecy of Isaiah; but that contained in chap. Ixiii. is too illustrious to be passed over: "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save," (for God hath laid help upon One that is mighty;) his own arm hath brought salvation to him. The 9th verse clearly answers the inquiry that it was the Saviour, who in all the affliction of his children was afflicted; and who in his love and his piety redeemed them. And Jeremiah asserts, (1. 34.) that the Redeemer is strong, the Lord of hosts is his name. "I beheld till the thrones were cast down, and the Ancient of days did sit." (Dan. vii. 9.) Thousands ministered unto him, and ten thousand times ten thousand stood before him the judgment was set, and the books were opened.

The Ancient of days here spoken of, unquestionably means God the Son; for "God hath committed all judgment to the Son;" (John v. 22;) and in chap. ix. 24, Messiah is called the Most Holy. "The desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts." (Haggai ii. 7.) "Thus speaketh the Lord of hosts, saying, Behold the man who is the Branch (the man in whom the Lord of hosts was to become incarnate;) and He shall grow up out of his place, and He shall build the temple of the Lord: even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon his throne; and He

VOL. II.

G

shall be a priest upon his throne: and the counsel of peace shall be between them both." (Zech. vi. 12, 13.) "A glorious high throne from the beginning, is the place of our sanctuary." (Jer. xvii. 12.) And in the Psalms and Hebrews it is recorded, The Lord sware, and will not repent; thou art a priest for ever, after the order of Melchisedec. Awake my sword against my shepherd, and against the man that is my fellow, saith the Lord of hosts. That is the man in whom God the Son was pleased to become enveloped; whom God declares his fellow; who is fellow with God the Father, in the glory of his nature for He is the brightness of his glory, fellow in his eternity; for He is alpha and omega, and fellow in omnipotence for all things that the Father doeth, doeth the Son also, whom God addresses as his fellow. For unto the Son He saith, Thy throne, O God, is for ever and ever; (Hebrews i. 8;) who with the Father is one universal King. For there is one Lord, and his name one; (Matt. xi. 11;) and they fell down and worshipped him. The magi, who had been supernaturally directed by the leading of a star, it must be presumed, were also supernaturally instructed to acknowledge that Deity was incarnate in the child, before whom they fell down and worshipped; for, as before observed, nothing but Deity can be a proper object for worship. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son; (xi. 27;) thus representing the Father and the Son in terms of

complete equality. (xiii. 41; xxiv. 31; and Mark xiii. 27.) Christ denominates the angels his angels; foretelling, that at the last great awful day He will send his angels forth; but in Luke xii. 8, and John i. 51, He calls them the angels of God. In this instance also, proving his equality with the paternal Deity; and that the holy angels were equally under the command of God the Son as of God the Father. "My house shall be called an house of prayer," (Matt. xxi. 13,) assertive of Deity. "And when they saw him, they worshipped him but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name (not names, in the plural-but name, in the singular) of the Father, and of the Son, and of the Holy Ghost;* (xxviii. 17-20;) thus speaking distinctly, though in terms of equality, of each person in the glorious Trinity, and then comprising them in one, by commanding that all nations be baptized in the name of these three Persons: "teaching them to observe all things whatsoever I have commanded you and lo! I am with you alway, even unto the end of the world. Amen."

The Son of God must therefore be omnipresent. The essentiality of this attribute may be indeed deduced from his being gifted with all power both in heaven and in earth; as the universal government God has laid upon his shoulders could not be exercised were He not omnipresent;

*The Holy Ghost will be a distinct object of inquiry.