of these meanings often presents itself in the Old Testa ment and (as I am willing to concede,) in the Gospels. Many who worshipped Christ, while he sojourned among men, i. e., prostrated themselves before him, probably knew or acknowledged nothing of his divine nature. But what shall we say of the angels? Are they ignorant of his true nature? And is not the worship, which they who are pure spirits pay, of course spiritual, and not simple obei

sance?

Phil. ii. 10, 11. "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 God the Father."

"Things in heaven, earth, and under the earth," is a common periphrasis of the Hebrew and New Testament writers, for the universe'. What can be meant, by things in heaven, i. e. beings in heaven, bowing the knee to Jesus, if spiritual worship, be not meant, “

What other worship can heaven render? And if the worship of Christ in heaven be spiritual, should not that of others, who ought to be in temper united with them, b spiritual also? And when it is added, this worship shall be "to the glory of God the Father;" I understand the sentiment to be, that Jesus in his mediatorial character is the proper object of universal adoration; but as this character has a peculiar connexion with and relation to God the Father, so the worship paid to Christ the Mediator, should redound to the glory of the Father as well as of himself.

Rom. x. 9-14, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him

1 το παν, οι τα παντα.

in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher ?"

The Lord on whose name they are to call, is plainly Christ; for he is the same in whom they are to believe: (v. 11 and 14.) And this Lord, (Christ,) on whom they are to call, and in whom they are to believe, is1 universal Lord, and therefore able to bestow the blessings which they need.

Rev. v. 8-14." And when he (i. e. Christ, see v. 6, 7,) took the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of then harps, and golden vials full of odours, which are the prayers of the saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood, out of every kindred and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. 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 the 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, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and

ever."

If this be not spiritual worship-and if Christ be not the object of it here; I am unable to produce a case, where worship can be called spiritual and divine.

The apostles and primitive martyrs worshipped Christ; and they recognize the practice of worshipping him among other Christians.

Acts vii. 59, 60. " And they stoned Stephen, making invocation and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not

[ 1 Κυριος παντων. 2 επικαλούμενον.

this sin to their charge. And when he had said this, he felf asleep."

Now here is a dying martyr, who is expressly said to "be filled with the Holy Ghost," and to enjoy the vision of the heavenly world, and of the Saviour who was there; in his last moments, too-on the very verge of eternity; here is such a martyr, committing his departing spirit into the hands of the Lord Jesus, in the very same language and with the same confidence, with which Jesus, when expiring upon the cross, committed his spirit into the hands of the Father. This expiring disciple also, implores forgiveness for his murderers. " Of whom does he inplore it ? Of the same Lord Jesus. Can a departing spirit be entrusted to any being, and the forgiveness of sin be expected of him, who has not omnipotence and supreme authority? And can a dying martyr, with his eyes fixed on the very vision of God, and his soul filled with the Holy Ghost, ask and pray amiss?

2 Cor. xii. 8, 9. "For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.'

The Lord, whom Paul here besought, is plainly Christ; for this same Lord, in answer to the apostle's supplication, says, "My grace is sufficient for thee; for my strength' is perfected in weakness." Then the apostle immediately subjoins; "Most gladly then would I rejoice in my infirmities, that the strength of CHRIST2 may rest upon me." A clearer case that Christ was the object of the apostle's repeated prayer, cannot well be presented.

1 Thes. iii. 11, 12. « Now, God, himself, and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you."

Can any distinction be here made, between the rank of those, who are addressed by the apostle? And does not the twelfth verse plainly show, that the supplication of the apostle is specially directed to the Lord, i. e. to Christ?

2 Thes. ii. 16, 17. "Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts and stablish you in every good word and work.'

Here the order of the persons, to whom supplication is made, is the reverse of that in the last instance quoted; which shows that nothing depends on the order, but that it was a matter of indifference with the apostle, which was placed first; the supplication being equally addressed to the Father and to Christ.

"Rom. i. 7. "To all that be in Rome, beloved of God; called to be saints; grace to you, and peace, from God our Father, and the Lord Jesus Christ."

Here the same blessings are solicited and expected, from Christ and the Father, See the same formula repeated 1 Cor. i. 3. 2 Cor. i. 2.

Acts i. 24." And they prayed and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen."

That Lord here means the Lord Jesus, seems evident from ver. 21, and 22. It is the usual appellation, moreover, which the book of Acts gives to the Saviour. (See above, p. 75.)

2 Tim. iv, 14. “The Lord reward him according to his works!" Again, vers. 17 and 18; "Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen." (Compare iii. 11.) Usage hardly admits a doubt here, that Lord means Christ. Nor can I separate from religious invocation, trust, and confidence, such expressions as these; (Acts iii. 6.) "Then Peter said, silver and gold have I none; but such as I have give I thee in the name of Jesus Christ of Nazareth, rise up and walk." Nor can I see how the solemn adjuration by Christ', which the apostle uses, Rom. ix. 1. 1 Tim. ii. 7, can be separated from religious invocation, or appeal.

1

We must add to all these instances of worship, the fact that Christians were so habituated to address their supplications to Christ, that "They who invoke Christ," became, it would seem, a kind of proper name, by which they were in primitive times designated as Christians.

Thus Paul (1 Cor. i. 2.) addresses himself to all, who invoke the name of our Lord Jesus Christ, IN EVERY PLACE. That the verb λ is an appropriate one to designate the act of prayer will not be questioned. The literal translation of it is to invoke. The simple meaning of the passage is, "I address myself to all Christians." But instead of using the name Christians directly, the apostle uses a periphrasis, and says, to all the invokers of Christ, i. e. to those who pray to him, meaning the same as ayıois, xànross &c. in the context. He has signified too, that the practice of invoking Christ, was not confined to Corinth. He addresses "those who pray to Christ, in every place1."

Exactly in the same manner, does Ananias describe Christians, when the Lord Jesus bade him go to instruct and comfort Saul. Acts ix. 13. 14:"Lord," said he, “I have heard of many concerning this man, what things he has done, to thy saints at Jerusalem; and even now, he has a commission from the high priest, to bind all those who invoke thy name," i. e. Christians. See the same thing repeated, verse 21st.

The very heathen, in the primitive age of Christianity, little as they knew about Christians, discovered that they made Christ, an object of worship. Says Pliny, in writing to Trajan, Lib. x. Ep. 97.) "They, (Christians) sing in social worship a hymn to Christ as a God."

Eusebius too, (Ecc. Hist. v. 28,) in writing against the Artemonites, appeals to the ancient songs of Christians, thus; "Whatever psalms and hymns were composed by faithful brethren, from the beginning, praise Christ the word of God." Can any example of a church in the apostolic age, who did not practise thus be produced?

Did not the Saviour give his disciples a general precept and encouragement, to make him the object of prayer? "If ye shall ask any thing in my name,” i. e. as my disci

1 εν παντι τοτω. 2 τοις ἅγιοις σου. 3 τους επικαλουμένους το όνομα σε 4 Carmen Christo, quasi Deo, soliti essent, (i. e. Christiani,) diccre secum invicem.