PLAINLY
INFERRED FROM HIS BEING EXHIBITED IN SCRIPTURE
AS THE
OBJECT OF WORSHIP
When he
bringeth in the First-begotten into the world, he saith, And let all the angels
of God worship him. Heb. i. 6.
WHITBY:
PRINTED AND
PUBLISHED BY HORNE AND RICHARDSON,
BRIDGE
STREET.
1833.
INTRODUCTION.
THE question
whether our Lord Jesus Christ were a divine person or a mere mortal man, is of
vast importance to every individual Christian.
If he be
God, then they who refuse to honour him as such rob him of his glory, and are
consequently rendering themselves obnoxious to his just displeasure. But if he
were only a man, how awful is the condition of all those who worship him as God!
They are worshipping a fellow creature in despite of the strictest commands of
the Almighty.
The only
source whence any satisfactory information on this momentous subject can be
derived, is the Bible. That Holy Book, however, treats of it as fully and
clearly as the most fastidious enquirer could wish. For as Bishop Burnett
remarks, " Although idolatry and a plurality of gods, seem to be the main
things that the Scriptures warn us against; yet we have in these same
Scriptures a
pursued
thread of passages and discourses, which do naturally lead a man to think that
Christ is God."
The passages
and discourses which the Bishop here speaks of, may be divided into several different
classes, or series, according to the different kinds of reasons which they
supply us with, whereon to found our belief in the Lord's divinity. Some of
them would lead us to believe that Christ is God, by incidentally hinting at
his divine nature; others, by representing him as exercising the prerogatives
of Deity. Sometimes they ascribe to him the divine attributes and perfections;
sometimes he is plainly called God; and not unfrequently they would persuade us
to believe in his divinity, by exhibiting him as the proper object of our
worship.
From this
last class of " passages and discourses" we shall endeavour to make
such a selection, as may, through the blessing of God, be serviceable to the
humble Christian in his search after the truth of the Gospel; as may serve to
dispel his fears, to confirm his faith in Jesus, and enable him to give a
reason for the hope that is in him.
Assuming the
Bible to be true, we shall first show,—that it entirely prohibits the worship
of any being except the true God; and then attempt to prove,—that it sanctions
the worship of Jesus Christ. If this can be satisfactorily made out, the
unavoidable inference is—that Christ is God.
GOD ONLY TO
BE WORSHIPPED.
THE most
careless reader of the sacred Scriptures must have remarked the peculiar
jealousy of Jehovah with respect to the worship and adoration due unto him from
his creatures. The Bible contains line upon line and precept upon precept
inculcating the worship of the one true God only; it denounces also the
severest punishments against those who may dare to violate its injunctions in
this particular; and, if we attend at all to the historical part of God's word,
we shall find that its threatening were faithfully executed, whenever the
objects of them persevered in their disobedience to the Most High, and served
strange gods.
" I am
the Lord thy God,—thou shalt have no other gods before me;" [Exodus 20. 3]
is the first commandment of the moral law. And the second commandment is nearly
of the same import, only a little more definite in expression: " Thou
shalt not make unto thyself any graven image, or any likeness of any thing that
is in heaven above, or that is in earth beneath, or that is in the water under
the earth: thou shalt not bow down thyself to them nor serve them." And
the Psalmist says, " Confounded be all they that serve graven images, that
boast themselves of idols: worship Him all ye gods." [Psalm 92. 7].
Similar
language is constantly to be met with throughout the whole of the Old Testament,
sometimes addressed to large bodies of men, sometimes to single individuals.
David near the close of life exhorts his intended successor in these words:
" Solomon, my son, know thou the God of thy father, and serve him with a
perfect heart and with a willing mind: for the Lord searcheth all hearts and
understandeth all the imaginations of the thoughts: if thou seek him he will be
found of thee, but if thou forsake him he will cast thee off for ever." [1
Chron. 28. 9] And Isaiah says to the Israelites, " Sanctify the Lord of
Hosts himself, and let him be your fear and let him be your dread:"
[Isaiah 8.13] offer no more vain oblations to other gods, for the Lord Jehovah
alone is worthy of your adoration.
Passages to
the same effect are also frequently occurring in the New Testament. Christ is
there represented as saying to Satan, " It is written, thou shalt worship
the Lord thy God, and him only shalt thou serve." [Matt. 4. 10] A similar lesson
is taught us in the Acts of the Apostles; where it is said, when Cornelius the
centurion met Peter he fell down at the Apostle's feet and worshipped; but
Peter took him up, saying, " Stand up; I myself also am a man:"[Acts
10.25] implying as much as if he had further added, therefore thou must not
worship me, for God only is the proper object of our worship.
· These
quotations from holy writ are sufficient to prove bow strictly we are enjoined
in Scripture to refrain from following after false divinities, which are no
gods; or from putting a creature in the room of the Creator. And it will be
made equally clear from what follows, that the denunciations pronounced against
those who adhered not to the service of their Maker in preference to the
abominations of the heathen, were often executed with signal severity.
All the
history of the Jews is one painful and continued series of testimony to this
fact. They worshipped a calf in Horeb, and in consequence about 3,000 of them
were slain. [Exod. 32. 28] After this they did evil in the sight of the Lord,
and forsook the Lord and served Baalim and Ashtaroth. "And the anger of
the Lord was hot against Israel, and he delivered them into the hands of the
spoilers that spoiled them, and he sold them into the bands of their enemies
round about, so that they could not stand any longer before their enemies.
Whithersoever they went out, the hand of the Lord was against them for evil, as
the Lord bad said, and as the Lord had sworn unto them: and they were greatly
distressed." [Judges 2. 14]
This passage
you may find in the second chapter of the book of Judges; and in the eleventh
chapter of the first book of Kings, there is an account of the troubles brought
upon the wise builder of the temple, because "his heart was not perfect
with the Lord his God." For it appears that this illustrious monarch was
seduced in his old age from the right paths; " and he went after
Ashtaroth, the goddess of the Sidonians, and after Milcom, the abomination of
the Ammonites;" [1 Kings 11. 5] notwithstanding that the Lord God of
Israel " had appeared unto him twice, and had commanded him concerning
this thing, that he should not go after other gods;" and notwithstanding
the solemn and pathetic admonition of his dying father, which we have already
noticed. The concluding chapter of the Chronicles records another instance of
the "sore punishments" inflicted on the seed of Jacob for this sin.
"
The Lord
brought upon them the king of the Chaldees, who slew their young men with the
sword in the house of their sanctuary; and had no compassion upon young man or
maiden, old man or him that stooped for age: he gave them all into his
hand." [2 Chron. 36. 17]
After
reading such terrible displays of the jealous anger of the Almighty exercised
against his chosen people whenever they presumed to give his glory to another;
and even against Solomon, a man so peculiarly favored and distinguished by
Himself; we need not be surprised at the following awful relation, in the Acts
of the Apostles, in reference to an unbeliever. " Upon a set day, Herod,
arrayed in royal apparel, sat upon his throne, and made an oration: and the
people gave a shout, saying, It is the voice of a god and not of a man. And the
angel of the Lord smote him, because he gave not God the glory; and he was
eaten of worms, and gave up the ghost." Acts 12. 23.
THE BIBLE
SANCTIONS THE WORSHIP OF CHRIST.
THE same
infallible book that contains the above and numerous other commands and
threatenings of the like tendency,—that records these and many other severe
chastisements inflicted upon those who forsook the worship of the One True
God,—teaches us, both by example and precept, to worship the Lord Jesus Christ,
and to honor him as God.
Was not the
psalmist looking unto Jesus when he said, " All Kings shall fall down
before Him, all nations shall serve Him?" [Psalm 72. 11] And the prophet
Isaiah foretold, as the Rev. Matthew Henry observes, both the humiliation and
the exaltation of the Messiah, in the following words: "Thus saith the
Lord, the Redeemer of Israel, and his Holy One, to Him whom man despiseth, to
Him whom the nation abhorreth, to a servant of rulers,—Kings shall see and
arise, princes also shall worship, because of the Lord that is faithful, and
the Holy One of Israel, and he shall choose thee." [Isaiah 49. 7] But lest
any doubt should remain respecting the person here spoken of as despised,
abhorred, and a servant, yet respected by kings and worshipped by princes, we
would ask—is it not plainly He whom St. Paul describes, " who made himself
of no reputation, and took upon him the form of a servant?" [Phil. 2. 5]
If the inspired Apostle has thus evidently adopted the prophet's language in
this place, and applied it to Christ, we surely need not hesitate to do the
same.
But,
although a Christian may be greatly edified, by perceiving such striking references
to Jesus, to his character, and to his circumstances, in the writings of the
holy men who lived many ages before his nativity, it is to the Evangelists and
Apostles that we must principally look for those incontrovertible evidences of
his Deity, which are to be derived from his being worshipped. To them,
therefore, we shall immediately turn our attention.
St. Matthew,
in the fifteenth chapter of his gospel, relates, that a certain woman came to
Jesus, and said unto him, " Have mercy on me, O Lord, thou son of David;
my daughter is grievously vexed with a devil." And when he gave her no
answer we are told, " She came and worshipped him, saying, Lord, help
me." I am aware that, in this case, an unbeliever may object to the
worship here mentioned, as being nothing more than the reverence usually paid
by supplicants to people of rank or conse-quence in eastern countries.
Therefore, without laying much stress upon it, I shall leave it to the reader's
consideration, and instance another case, against which this objection, owing
to certain circumstances, cannot be so speciously adduced.
The
disciples of Christ crossing the sea of Galilee with a contrary wind and a troubled
sea, in the fourth watch of the night, .Jesus came unto them, walking upon the
waters. When the disciples saw him walking on the waters, they were afraid,
thinking that it was a spirit. But he condescendingly calmed their fears, and
kindly said unto them, " It is I; be not afraid." Peter being among
them, answered, " Lord, if it be thou, bid me come unto thee on the
water." And he said, " Come." But when Peter perceived how
boisterous the elements were, his fears returned, and, beginning to sink, he cried
out, " Lord, save me." Jesus immediately stretching forth his band,
caught him; and as soon as they were come to the ship, the wind ceased. Then
they that were in the ship came and worshipped him, saying, " Of a truth
thou art the Son of God.' [Matt. 14. 33]
It is
clearly evident, from the.the tenor of this narrative, that Jesus was here
worshipped, not as a superior man, but as a Superior Being. The parties
worshipping were not strangers come to ask a favor, and therefore willing to do
him reverence, in order to have their suit more readily granted: they were his
own familiar friends and disciples. They knew previously to this, that he was
somebody more than ordinary; for they had just witnessed his multiplying five
loaves and two fishes so as to feed five thousand people with them. They
previously knew him to be the Messiah, and the Son of God; yet their faith in
him seems not to have been hitherto so lively as to keep them always in
remembrance that nothing could be impossible unto him. But now, when it was
plainly demonstrated to their senses that he was Lord even over the elements of
nature, their faith was called into more vigorous exercise; they obtained, all
at once, clearer views of his character and perfections, and compelled by the
force of their convictions, they fell down and worshipped him, saying, "
Truly, thou art the Son of God!" And who could have refused his assent to
this great truth, or refrained from joining in their worship, after beholding
such a wonderful manifestation of his divine power and Godhead?
Observe, the
Evangelist takes no notice of any refusal, on the part of our Saviour, to
receive the religious homage rendered him, on either this or the former
occasion. He did not say to those kneeling before him, as Peter said to Cornelius,
" Stand up, I myself also am a man. [Acts 10. 26] Was he, considered with
respect to his humanity, less humble than Peter? Or did he, as a man, wish to
be honoured above his fellows? No: He received their worship, because he knew
himself really to be, what the disciples, moved by the Holy Spirit, had
declared him to be, the "proper Son of God;" and, as such, fully
entitled to receive worship, and glory, and honour, equally with the Father.
Again: In
the ninth chapter of St, John, we read of a blind man, whose eyes our Saviour
opened. And we are further informed there, that, because this man shortly
afterwards refused to agree with the Pharisees in condemning Jesus as a sinner,
they put some mark of disgrace, or indignity upon him. When Jesus heard of it,
and had found the man, he asked him, " Dost thou believe on the Son of God?
He answered and said, Who is he, Lord, that I might believe on him? And Jesus
said, Thou bast both seen him, and it is he that talketh with thee. And he
said, Lord, I believe. And he worshipped him." [John 9. 38]
This case is
still more evident than the former one. It admits of no equivocation. For, if
the person here spoken of did not perform an act of real worship, what man ever
did? Jesus had restored him to sight, or, more accurately speaking, had given
him sight,—for he could never see until that time; but no mention is made of
his worshipping the Saviour on that account. He knew that Jesus had performed a
positive miracle, in having opened his eyes; and he was persuaded that he must
therefore be a good man, or a prophet sent of God; for, says be, " If this
man were not of God, be could do nothing,"—that is, nothing uncommon or
miraculous. But though be was aware of all this, and, no doubt, properly
grateful for the great benefit which had been conferred upon him; yet be did
not offer to worship Christ in consequence of these things. The reason is
obvious. He bad hitherto regarded Jesus as nothing more than mien; and he was
too good and conscientious a man himself to adore a fellow worm, however highly
gifted or endowed. But, as soon as he recognised in his benefactor, the Saviour
of the. world—as soon as be was informed that Jesus was the Christ, the Son of
God, and, of course, partaker of the Divine Nature—he instantly said, Lord, I
believe;" and, then, as the rational result of that belief, "he
worshipped Him."
Another
worshipper of the Lord Jesus, was Stephen. He worshipped the Saviour at his
martyrdom, by praying to him.
Stephen's
prayer, on this occasion, is of very great importance to the establishment of
the doctrine which we are contending for: and, as I wish to let it have its
full weight, I shall present the reader with the excellent observations of Dr.
Dwight upon it,—they being far more conclusive sad satisfactory than any thing
which could be expected from me. He takes it up thus:
"
Stephen, in Acts 7. 59, 60, prayed to Christ. 'And they stoned Stephen, calling
upon God'; or, as in the original, 'they stoned Stephen, invoking and saying,
Lord Jesus receive my Spirit. And he kneeled down and cried with a loud voice,
Lord lay not this sin to their charge; and having said this, be fell asleep.'
" On
this prayer of St. Stephen's I make the following remarks:
" 1. Stephen
was, at this time, full of the Holy Ghost, [56 verse] and therefore perfectly
secured from error.
" 2. He
was singularly favoured of God, on account of the greatness of his faith and
obedience; and, as a peculiar testimony of the Divine favour, he was permitted
'to see the heavens opened, and to behold the glory of God, and Jesus standing
at the right hand of God.'
" 3. In
the full assurance produced by this vision, and the faith with which he beheld
it, he presented his final petitions to Christ.
" 4. The
first of these petitions respected the highest personal object which can be
prayed for, viz., the eternal salvation of his soul; and it attributed to Him,
to whom it was made, that infinite power, wisdom, and goodness, which alone can
bestow salvation.
" 5. The
second petition was of the same nature, being a prayer that his enemies might
not be finally condemned for the sin of murdering him; and, of course,
attributed to the person to whom it was addressed, the power of forgiving or
condemning those murderers. No higher act of worship was ever rendered than
this, nor was any act of worship ever performed on a more solemn occasion, nor
by a person better qualified to worship aright, nor with a more illustrious
testimony of acceptance. Yet this act of worship was performed to Christ.
" 6. This
was the very worship, and these were the very prayers offered to God, a little
while before, by Christ at his crucifixion. Stephen, therefore, worshipped Christ,
just as Christ worshipped the Father." [Dr. Dwight's Theology, vol. 2.]
SUBJECT
CONTINUED.
ANANIAS of
Damascus, speaking of the glorified Redeemer in a vision, said, in reference to
Saul of Tarsus, " Lord, I have heard by many of this man, how much evil he
bath done to thy saints at Jerusalem: and here he bath authority from the chief
priests to bind all that call on thy
name." [Acts 9. 14]
Now, who
were these that called on the Lord's name? Were they not the immediate
disciples of the Saviour, and their first converts to their faith'! And what
did they call upon him for? What object could they have in view in thus
addressing themselves to Christ after his crucifixion and ascension from the earth?
What, but to make known to him their cares and desires, from the assurance that
he still cared for them, and was able to supply all their wants out of his rich
fulness. What, but to ask for his' intercession at the Throne of Grace, that
they might have access to the Father through him, and receive, for his sake,
the remission of all their sins?—And is not such calling upon his name,
equivalent to praying to him, or, in other words, worshipping him? But THEY
would not thus have called upon his name, had they supposed him to be only a
mere man: THEY were not creature worshippers. We may, therefore, rest satisfied
that, in calling upon Jesus, these his first followers considered him to be a
being of a superior nature—they knew him to be God.
St. Paul was
in the constant habit of invoking the name of Christ, or praying to him.
Paul had,
like other, men, his weaknesses and infirmities. One of these, in particular,
he designates—" a thorn in the flesh;" [2 Cor. 12. 8] on account of
which, he says, " I besought the Lord thrice, that it might depart from
me." And he further informs us, for our encouragement, that he did not
pray in vain, but received, in answer to his supplications, this comfortable
assurance, " My grace is sufficient for thee: my strength is made perfect
in weakness." And then the Apostle adds, lest we should mistake the person
from whom this assurance came, " Most gladly, therefore, will I rather
glory in my infirmities, that the power of Christ may rest upon
me,"—" But is Christ only a man,--a dead man?"—Then how absurd
to talk of his strength, or of his power, resting upon any one!
" Now
God himself, and our Father, and our Lord Jesus Christ, direct oar way unto
you." [1 Thess. 3.11]—This is another prayer of St. Paul's, addressed
alike to the first and second persons of the Trinity; wherein the Apostle
(after the example of his Divine Master) thinks it not robbery to equalize the
Father and the Son, coupling both their naines to the same petition. in the
succeeding verse, his prayer is continued, but addressed to the Lord Jesus
only. It is to this effect: " And the Lord make you increase and abound in
love one towards another, and towards all men." [1 Thess. 3.12]—Here the
Apostle prays Christ to bestow on the Thessalonians, that highest of all
Christian graces, Charity; which, if he is able to impart, he is able to impart
every other good and perfect gift—all things are at his disposal. Hence it is
that the same Apostle exhorts his readers to imitate his example in offering
petitions to Christ; and assures them, that " the same Lord over all is
rich unto all that call upon him;" [Rom. 10.12] adding the greatest
possible incentive that could be set before them, as an inducement to pray to
him: " For," he continues, " whosoever shall call on the name of
the Lord, shall be saved."
Our Lord
himself, bath given a powerful reason why we ought to render him divine homage.
The Father, he informs us, judgeth no man, but bath committed all judgment to
the Son, in order that, "All men should honour the Son, even as they
honour the Father." [John 5.23] And in the very same verse, the Lord Jesus
makes another very strong assertion in connexion with the former—an assertion
which, if taken in its plain and literal sense, as undoubtedly it ought to be
taken, amounts to little less than a sentence of condemnation against some
amongst us, who call themselves Christians. lie maintains that, unless we do
worship the Son, our worship of the Father is no worship at all; or, at any
rate, it is such as does God no honour: for, says he, " He that honoureth
not the Son, honoureth not the Father which bath sent him." [John 5.23]
It may
possibly be alledged, that the honour spoken of, in both these places, is not
synonymous with worship; that there are other ways of honouring the Saviour
besides praying to him, and worshipping him;—as, for instance, we may honour
him as much by our lives, as by our religious services.
It is very
true,—we may and ought to honour him in our lives; but if we would honour him
even as we honour* the Father, it is plain we must honour him in all the
different ways by which God is honoured. Now, one of the ways in which we
endeavour to honour God, is, by worshipping him. Therefore, it follows of
course, that the Son must be worshipped likewise, if we would accord to him
equal honour with the Father. But do they honour the Son, in this respect, even
as they honour the Father, who pray to the Father, but pray not to the Son; who
sing Psalms and Hymns in honour of the Father, but none in honour of the Son;
who acknowledge the Father to be God over all, blessed for ever, but will not
allow the Son to be any thing greater than a mere mortal man? Theirs is a very
different mode of honouring their Saviour and their God, from that which is
described in the book of Revelation, as taking place in the heavenly world. It
is there written:
" And I
beheld, and I heard the voice of many angels round about the throne, and the
beasts, and the elders; and the number of them was ten thousand times ten
thousand, and thousands of thousands, saying, with a loud voice, Worthy is the
Lamb that was slain to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. And every creature which is in heaven, and on
earth, and under the earth, and such as are in the sea, and all that are in them,
heard I saying,—Blessing, and honour, and glory, and power, unto Him that
sitteth upon the throne, and unto the Lamb, for ever and ever. And the four
beasts said, Amen." [Rev. 5. 11-14]
This is the
language of the enraptured John. Influenced by the Prophetic Spirit, he bears
witness to the declaration made by the hosts of heaven, that He whom God hath
highly exalted, is worthy to receive honour, and glory, and blessing. He
moreover testifies that he heard every creature of things in heaven, and things
in earth, and things under the earth, ascribing to the Lamb that was slain, the
same blessing, and honour, and glory, and power, which they ascribed to Him
that sitteth upon the throne; using the very same language to the Son as to the
Father; rendering one and the same homage to both; and doing it at the very
same moment of time: praising and magnifying the crucified Redeemer, in the
same hymns with which they praised and magnified the Invisible and Eternal God;
and thus perfectly equalizing, as far as regarded worship and honour, the two
first persons of the Divine Trinity.
ANCIENT
TESTIMONIES.
To
illustrate this subject still further, and to show that the view which has been
taken of it in the foregoing pages, is in strict accordance with the doctrines
of the primitive church; I shall here introduce a few authorities from the
earliest fathers, whose opinion, on this point, is deservedly considered as
carrying great weight with it.
Polycarp,
bishop of Smyrna, was a disciple of St. John. He, speaking of Christ, says,
" To whom all things are made subject that are in heaven, and that are in
earth; whom every living creature serves." Justin Martyr, in his first
apology for the Christians, addressed to Anto-ninus Pius, refutes the charge of
atheism which had been brought against them, and tells the emperor,—" They
did not worship the gods, commonly so called; but they worshipped and adored
the true God, and his Son, and the prophetic Spirit, honouring, them in word
and in truth." This was written about the year one hundred and
forty.—Miletus was bishop of Sardis sometime in the second century. He wrote a
book, " On God Incarnate." This work is unfortunately lost; but the
title alone is a sufficient proof of his belief in the Divine nature of our
Blessed Lord. A fragment of his, however, has been preserved, which gives us
still more unequivocally his opinion on this subject. "Christians,"
says he, " do not adore insensible stones; but they worship one God alone,
who is before all things, and in all things; and Jesus Christ, who is God
before all ages."* Milelus appears, like Justin, to have been pleading the
cause of Christianity against the heathen; Eusebius, on the other hand, quotes
an anonymous author who was opposing some foul heresy in the church which had
sprung up in his day.t This author asks, " Who knoweth not that the works
of Irenteus, Melito, and all other Christians, do confes% Christ to be both God
and man. In fine," says he, " how many Psalms, and Hymns, and
Canticles, were written from the beginning by faithful Christians, which
celebrated Christ, the Word of God, as no other than God indeed?":
Arnobius, too, who flourished about the year three hundred, says, " The
Christians do really worship Christ; but it is from their indubitable knowledge
that he is the True God."§ This is very strong language, and directly to
the point in hand.
To these
friendly testimonies it may be added that the heathen Celsus, a professed enemy
of the gospel, who lived in the second century, every where speaks of the Deity
of Christ as the well-known doctrine of Christians; and the worship of Christ
as the established practice. Lucian, also, another heathen writer who was
contemporary with Celsus, mentions the worship of our Lord, and in such a
manner, says Bishop Tomline, as shows that it was a thing not recently adopted.
Lucian expresses himself thus: " The Christians still worship that dead
man who was crucified in Palestine."
Thus these
ancient writers, whether friends or enemies to the gospel, testify the same
thing, with respect to the worship of the Son of God. There were, however,
always a few nominal Christians, even in the early ages, who denied the proper
divinity of the Saviour; but they were so few as not to prevent Christians
generally from being stigmatised by the Jews, as worshippers of a plurality of
gods; and by the heathens, as worshippers of a " dead man."
IN the
foregoing pages, we have seen that the Bible strictly prohibits the worship of
any being whatever, except the One True God; and, it is presumed, they contain
such a selection of passages and discourses from the Sacred Scriptures, as are
abundantly sufficient to convince any ingenuous mind that Christ is there set
forth as the proper object of our worship; especially when it so clearly
appears, that this opinion is in perfect accordance with the sentiments of
those Christians who immediately succeeded the Apostles. What shall we say then
to these things? Is the volume of Inspiration inconsistent with itself? Does it
forbid us to bend the knee to any created thing, and yet forcibly enjoin upon
us the worship of a creature? Or, are we not rather bound to believe that our
Saviour Christ is indeed God, of one Substance with the Father; and that we
ought to worship and adore him as God, even as Jehovah, the Lord God Almighty?
If we admit the Scriptures to be true, we cannot, I think, arrive at any other
conclusion.