Because in Deut. xxxii. 4, God is described as a God of truth and without iniquity," and in John xiv. 6, Christ says, "I am the way, the truth, and the life."

Because, in Psalm xi. 6, it is said that "God shall rain upon the wicked snares, (or quick burning coals), fire, and brimstone, and an horrible (or burning) tempest;" and it is said in 2 Thess. i. 7, "The Lord Jesus shall be revealed from Heaven with his mighty angels in flaming fire."

Because, Isaiah writes (chap. xl. 18), " To whom then will ye liken God?" and St. Paul speaks of Christ as "The Image of the invisible God."

Because, in Deut. it is written (chap. x. 20)," Thou shalt cleave to the Lord thy God;" and in St. John xv. 4, "Abide in me and I in you."

Because, in Psalm xc. 1, we read, "Lord Thou hast been our dwelling-place for all generations," and in Hosea xiv. 8, " From me is Thy fruit found," and St. John xv. 5, says, "As the branch cannot bear fruit except it abide in the vine, no more can ye, except ye abide in me, ... for without me ye can

do nothing."

Because the Psalmist prayed (Psalm cxix. 28), Strengthen Thou me according to Thy word," and St. Paul said (Phil. iv. 13), "I can do all things through Christ that strengtheneth me."

Because the Psalmist said, "Lord, my hope is in Thee, (Psalm xxxix. 7). And St. Paul wrote, "Jesus Christ which is our hope.-1 Tim. i. 1.

Because, in Deut. vii. 7, 8, we read that Jehovah chose the Hebrew people, and in St. John xv. 16,

that Christ said to his disciples, "Ye have not chosen me, but I have chosen you."

Because, the Jews were called "Jehovah's portion," (Deut. xxxii. 9), and in St. Mark ix. 41, Christians are said to "Belong to Christ."

Because, in Isa. xlv. 25, it is written, "In the Lord shall all the seed of Israel be justified and shall glory;" and St. Paul says (Rom. iv. 25), "He (Christ) was raised again for our justification;" and in Gal. vi. 14, "God forbid that I should glory save in the cross of Christ."

Because, in Ps. cvii. 29, it is said, "He maketh the storm a calm, so that the waves thereof are still," and in Matt. viii. 26, it is narrated that "Jesus rebuked the wind and the sea, and there was a great calm."

Because, in Jer. xxxi. 25, we read, "I have satiated the weary soul;" and in Matt. xi..28, 29, "Come unto me all ye that labor... and ye shall find rest to your souls."

Because, God is called the "husband" of the Hebrew people (Isa. liv. 5), and the Christian Church "The bride of Christ" (John iii. 29).

Because, in Ps. cxix. 11, we read, "Thy word have I hid in my heart," and in Col. iii. 16, "Let the word of Christ dwell in you richly."

Because, in Ezek. ii. 4, it is written, "Thou shalt say, Thus saith the Lord God," and in Matt. v. 22, etc., we read, "I say unto you."

Such are some of the arguments which closely follow Mr. Bickersteth's statement that the method of ascertaining the Deity of Christ resembles that in

which, in algebra, an unknown quantity is found out from the combination of two quantities that are known, or in trigonometry the six parts of a triangle may be discovered if any three, one being a side, are given.

Further evidence is adduced in the facts that Christ is represented as holy and just, Christians are called upon to serve him, his grace or favor is spoken of, and we are to love him and to live to him; and God is also holy, just, gracious, and to have our earnest and loving service. But upon any theory of Christ's nature and office, he is obviously regarded as full of grace, and to be loved and obeyed; and God would not have sent him into the world to redeem mankind if he were not "holy and just." Indeed, not a little of the language applied to God and to Christ in the foregoing analogies is such as might be without impropriety, and frequently is employed with respect to human beings. James was called "the just;" we speak of the "holy" men of old; Christians are called saints, or "holy" ones; and St. Paul says (2 Thess. iii. 4) "We have confidence in the Lord touching you, that ye both do, and will do, the things which we command you."

In order to prove the Deity of Christ, language used in reference to him should be either characteristic of deity, or such as to imply his co-equality with the Father, and inexplicable upon the theory that he is the Father's representative and manifestation.

ANGELS OF THE OLD TESTAMENT.

The next proofs alleged are of a kind with which I

scarcely know how to deal; they seem to me founded on a mode of interpretation so entirely arbitrary. The angels, whose appearance is recorded in the Old Testament, were, it is said, in reality Christ. Not that the sacred narrative itself makes any such statement, not that our Lord during his ministry said, "when the angel wrestled with Jacob, when God appeared to Moses in the burning bush, when the captain of the Lord's host revealed himself to Joshua, it was I." The argument is this, "No man can see God at any time;" but God is said to be seen when the angels appeared, therefore there must be an invisible and a visible God, or the Father and the Son. But, according to the Scriptures, it is God whom no man can see; it is not said one person of the Godhead is invisible, but God. I turn to the best commentary I am acquainted with on the Old Testament (Wellbeloved's), and read, "any visible object accompanying a divine communication is called in Scripture an appearance of Jehovah; and the object itself is called both Jehovah, and the angel of Jehovah, or God, and the angel of God." This is the case not only with the angels of the Old Testament, but also with Moses and the Prophets.* And it is to be borne in mind that three men or angels appeared to Abraham at his tent. One of these speaks in the name of Jehovah; after a time it is said, "the men went away," by which is understood two of them, for we find Abraham still speaking to

*Nor shall we forget the significant names employed in the Old Testament, Adonijah, my Lord Jehovah; Elijah, Jehovah my God; Ithiel, God with me; Immanuel, God with us.

one, and in the next chapter we are told that two arrived at Sodom. It may be said that the one remaining was he who spoke in the name of the Lord, and was therefore Christ; but the two who went to Lot wrought a miracle, and said, "We are about to destroy this place, Jehovah hath sent us to destroy it; and Lot said to those of his household, Arise and go out of this place, for Jehovah is about to destroy it. The men took hold of his hand, and the hand of his wife.... (Jehovah being merciful to him), and Lot said to them, Behold, now, etc. . . . and he (the angel) said to him, 'See, I have accepted this thing, that I will not overthrow this city for which thou hast spoken.'" (See Gen. xviii. and xix.)

...

By the declaration " no man shall see God at any time and live," I suppose is meant see God Himself apart from all symbol. If the idea be entertained that the Logos was operating in the foregoing instances, still I apprehend it would not be maintained that Christ was actually the visible objects referred to, and questions would arise as to whether the Logos was an instrument of the Supreme Being, and what is the relation between the two, and thus the "doubtful controversy" would be only just begun. The reader will bear in mind what has already been said of the subordination of the Logos, according to the belief of the ante-Nicene fathers. And if the Logos were employed among the Hebrews as chief angel, it would probably not be denied that other angels also were privileged to do the Heavenly Father's bidding on earth. It would seem, then, that Mr. Bickersteth's summary method of despatch