II. Because he not only never said that himself was God, but, on the contrary, spoke of the Father, who sent him as God, and as the only God. "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent," John xvii, 3. This language our Saviour used in solemn prayer to "his Father and our Father."

III. Because he is declared in unnumbered instances, to be the Son of God. "And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased," Matth. iii, 17. Can a son be coeval and the same with his father?

IV. Because he is styled the Christ, or the anointed of God. "God anointed Jesus of Nazareth with the Holy Ghost and with power," Acts x, 38. Is he who anoints the same with him who is anointed?

"Con

V. Because he is represented as a Priest. sider the *** high Priest of our profession, Christ Jesus," Heb. iii, 1. The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.

VI. Because Christ is Mediator between the "One God,” and “men.” "For there is one God, and one Mediator between God and men, the man Christ Jesus," 1 Tim. ii, 5.

VII. Because as the Saviour of men, he was sent by the Father. "And we have seen and do testify that the Father sent the Son to be the Saviour of the world," 1 John iv, 14.

VIII. Because he is an apostle, appointed by God. "Consider the apostle, *** Christ Jesus, who was faithful to him that appointed him," Heb. iii, 1, 2.

IX. Because Christ is represented as our intercessor with God." It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," Rom. viii, 34.

X. Because the head of Christ is God. "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God," 1 Cor. xi, 3.

XI. Because in the same sense, in which we are said to belong to Christ, Christ is said to belong to God. "And ye are Christ's, and Christ is God's," 1 Cor. iii, 23.

XII.

Because Christ says, "My Father is greater than all," John x, 29. Is not the Father, then, greater than the Son ?

XIII. Because he affirms, in another connexion, and without the least qualification," My Father is greater than I," John xiv, 28.

XIV. Because he virtually denies that he is God, when he exclaims, "why callest thou me good? There is none good but one, that is God," Matth. xix, 17.

XV. Because our Saviour, after having said, "I and my Father are one," gives his disciples distinctly to understand that he did not mean, one in substance, equal in power and glory, but one only in affection and design, &c. as clearly appears from the prayer he offers to his Father in their behalf,-" that they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us," John xvii, 21.

XVI. Because the Father is called the God of Christ, as he is the God of Christians. "Jesus saith unto her,

*** go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God," John xx, 17.

XVII. Because an apostle says of GoD, in distinction from the "Lord Jesus Christ," that HE is the "only Potentate," and that HE "only hath immortality," 1 Tim. vi, 15, 16.

XVIII. Because it is the express declaration of the same apostle, that the Father is the one God, and there is none other. Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things," 1 Cor. viii. 5,

6.

XIX. Because the power which Christ possessed was, as himself affirmed, given to him. "All power is given unto me," &c, Matth. xxviii, 18.

XX. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. "The Father that dwelleth in me, he doeth the works," John xiv, 10. “If I cast out devils by the spirit of God," &c, Matth. xii, 28.

XXI. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him, John v, 36.

XXII. Because he expressly affirms, that the works were done, not in his own, but in his Father's name, John x, 25.

XXIII. Because he asserts, that "him hath God the Father sealed;" i. e. to God the Father he was indebted for his credentials, John vi, 27.

XXIV. Because he declares, that he is not the author of his own doctrine. "My doctrine is not mine, but his that sent me," John vii, 16, 17.

XXV. Because he represents himself as having been instructed by the Father. "As my Father hath taught me, I speak these things," John viii, 28.

XXVI. Because he refers invariably to the Father as the origin of the authority by which he spoke and acted, "The Father hath given to the Son authority," &c, John v, 26, 27.

XXVII. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. "The Son can do nothing of himself, but what he seeth the Father do," John v, 19. "The Father loveth the Son, and sheweth him all things, that himself doeth," John v. 20.

XXVIII. Because he says, "I seek not mine own glory; but I honor my Father," John viii, 49, 50.

XXIX. Because he declares, "if I honor myself, my honor is nothing; it is my Father that honoreth me," John viii, 54.

XXX. Because an apostle declares, that in Christ dwelt all fulness, because it so pleased the Father, Col. i, 19. XXXI. Because Christ is uniformly represented in the scriptures, not as the primary, but the intermediate, cause of all things relating to our salvation. "One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," 1 Cor. viii, 6.

XXXII. Because he declares, "I am not come of myself," into the world, "for I proceeded forth and

None will believe that we contend for the faith from any good motive, except its light shine in us, and they see our good works. What can it be supposed that we care for the Faith, if we are not ourselves subject to its power? What is the worth of speculative truth held in unrighteousness? What would the world be the better for a correct system of doctrines, if it were consistent with irreligious and immoral practice?

Remember, then, that the Faith once delivered to the Saints is not a barren catalogue of doctrinal truths-but the CHRISTIAN RELIGION—a religion, in its essence and power embraced, we devoutly trust, by all classes of disciples, and dear to every spirit that cares for immortality -a religion, which cannot be monopolized by any one sect, and a true regard for which is to be shown by diligent study to know what it is, and faithful practice to become what it requires.

It is the truth of God, revealed from heaven; of infi- . nite moment to man, because it points out the way of duty and the method of salvation. It is the message of pardon and reconciliation by Jesus Christ; of infinite value to the soul burdened with sin, because it teaches where there is cleansing and acceptance, and how the penitent may be restored to God. It is the promise of eternal life through the divine mercy; of infinite value to the soul that stands trembling on the verge of life, because it lights up the dying eye with the vision of a future world, and sooths the sinking heart with the prospect of eternal rest.

Who then would be ignorant or unconcerned respecting the faith of Christ! Who would not embrace it heartily, live by it scrupulously, and contend for it earnestly