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the wood of their graven image, and pray unto a god that cannot save.

“ Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and there is no God else beside me; a just God and a Saviour; there is none beside me.

Look ye unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

“ I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

“Surely shall one say, In the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.

“ In the Lord shall all the seed of Israel be justified, and shall glory.”

In this part of the chapter the divinity of Christ is declared to Jew and Gentile in such successive and ample repetitions, that it will only be requisite to group them in the order, or nearly so, in which they stand, that the reader may consider the truths of inspiration of which they so fully partake, in order to acknowledge that of a surety they are entirely orthodox Christ is first declared to be the Creator, and then asserted to be God and Lord, a just God and a Saviour, inviting those that are the Israel by faith to look unto him and be saved, affirming, “For I am God, and there is none else.” And then, to show that the Israel by faith should acknowledge Christ's eternal divinity, we behold the effect of that faith, in the acknowledgment of the divine character of Him who mercifully gives the invitation to look and be sayed, in the response of the Jewish or Gentile convert, who, discarding his own righteousness, which is of the law that ministereth unto death, adopts the righteousness of this divine God and Saviour, by asserting, “Surely in the Lord have I righteousness and strength." The prophet then asserts the justification of man by the imputation of Christ's righteousness, in opposition to that of the law, by which man never could, or can be saved.

It may fairly enough be concluded, that comment on the part of the writer cannot be

required where the direct meaning of words are not enigmatical, and every sentence teems with the acknowledged and received doctrinal truths of the Christian religion, but yet where the united testimony of different parts of holy writ comport with each other, establishing the same fact, concurrent truth may possibly be of some beneficial effect, in confuting by their concordance those heretical and blasphemous opinions put forth at this particular time with the most impious and fearless arrogance.

In the 2nd chapter of the apostle Paul to the Philippians, we find the members of the church earnestly exhorted to humility, after the example of Christ their head; and the salutary effect of concord in the Christian community at Philippi, strenuously insisted on, as indispensable to the advancement of the true faith. At the 5th verse St. Paul says

“Let this mind be in you, which was also in Christ Jesus,

“Who being in the form of God, thought it not robbery to be equal with God;

“But made himself of no reputation, and took upon himself 'the form of a servant, and was made in the likeness of men:

“ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

“Wherefore God also hath highly exalted him, and given him a name which is above every name:

“ That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

“And that every tongue should confess that Jesus Christ is Lord, to the glory of the Father.”

Here the glory of the Father is alone mentioned, that of the Son being considered or taken as a thing fully granted and conceded, the glory in each being equal, and their divine majesty co-eternal. This point the psalmist sets at rest, when prophetically declaring the divinity of Christ, and personating the Father, he makes use of this form of comparative language, applied to the Father and the Son respectively—“ The Lord said unto my Lord, sit thou on my right hand until I make thine enemies thy footstool.”

In order to establish the divine co-equality of the Father and the Son, the prophet and

the apostle unfold as it were the door of the court of the holy of holies, in order to exhibit to our mental view the Redeemer receiving the adoration of those spiritual and holy intelligencies, the angels of the Divine presence, proving the divinity of Christ, equally and conjointly with that of his father, to be “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come :

“ And hath put all things under his feet, and gave him to be the head over all things to the church.

“ Which is his body, the fulness of him that filleth all in all.” Ephesians i. 21-23.

In the verses just copied, the apostle presents us with the like co-equal and infinite supremacy of Christ and the Father over all created intelligencies, both in heaven and on earth, which can alone result from their same and eternally self-existing spiritual likeness, with which inspired Moses begins his revelation concerning the formation of man, by laying the foundation of the divinity of Jehovah in the distinct persons of the triune Godhead,

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