these doeth the Son likewise. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father who hath sent him." See also to the same purpose, Philippians ii. 9-11, compared with Romans xiv. 11.

4. Now, that this was a proper religious worship and honour, which was commanded to be given to the Son of God, is plain, secondly, from this consideration, that such a worship and honour was actually paid to him by those who undoubtedly understood the meaning of the divine command. This appears from innumerable passages both of the old testament and the new. It has been proved, that all the appearances of God, made in days of old to the patriarchs and prophets, were made in his person;

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no man ever having seen the Father at any time." Now, it is certain they all worshipped the person that appeared to them. Jacob worshipped him at Bethel. “Jehovah is in this place," said he; "and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And he took the stone which he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it:" an act this of religious worship. "And he called the name of that place Bethel,"—that is, "the house of God." "And Jacob vowed a vow, saying, If God will be with me, and keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone which I have set up for a pillar shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee." Gen. xxviii. 16-22. Here, again, in this prayer, and vow, and promise is every mark of religious worship. In like manner he worshipped him at Peniel, for he said, "I will not let thee go, except thou bless me, Gen. xxxii. 26; which certainly implied prayer, with faith in

his power, and love, and faithfulness. Moses worshipped him at the bush, and put off the shoes from off his feet, in token of his respect for the very place where so glorious a person had manifested his presence; hiding his face also, in sign of the holy shame and confusion he felt. Isaiah worshipped him, and said, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." Compare Isaiah vi. 5, with John xii. 13. Nay, and what is more, he assures us he saw and heard the seraphim also worshipping him, and crying one to another, "Holy, holy, holy, is Jehovah of hosts, the whole earth is full of his glory."

5. And as divine worship was paid to Him before his incarnation, when he appeared as the Angel, or EnvoyJehovah, or the Angel of God's presence, in whom his name, that is, his nature, is; so also, after his manifestation in the flesh, when he was God-man. Many instances of this occur in the gospels: as, "Jesus heard that they had cast him out," namely, the blind man whom he had restored to sight; "and when he had found him, he said unto him, Dost thou believe in the Son of God? And he answered, and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.” John ix. 35-38. Now this act of worship was grounded on his faith in the Lord Jesus, as the Son of God, the promised Messiah, and was attended with a confession of it; and therefore must imply more than such homage and respect as may be paid to men of high rank and character. It must imply religious worship, in which grateful and devout affections to the benevolent Author of so great a mercy as he had received were felt in his heart, and manifested by the prostration of his body at the feet of Jesus. This appears from the case of the lame man healed at the beautiful gate of the temple, who, though suddenly and wonderfully restored by Peter and John, and full of joy and gratitude for so extraordinary a deliverance, yet did not attempt to worship them on the account. The reason

of this plainly was, he knew Peter and John were but mere men, and had not healed him by their own power or holiness, having heard them say, "In the name of Jesus Christ of Nazareth, rise up and walk." Hence, though, no doubt, he was thankful to them, as the instruments of the cure, and, in token of this, "held them," as we are told; yet, knowing that they were not the proper authors thereof, instead of worshipping them, the sacred historian informs us, he "praised God."

6. Nor is that the only instance of Christ's being worshipped because of his mighty works. Many more occur in the history the evangelists have given us of his life. Thus: "When the ship was now in the midst of the sea, tossed with the waves, the wind being contrary, in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And when they," namely, Christ and Peter, "were come into 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. xiv. 22-33. It seems,

from these instances, that their ideas of the Son of God, or true Messiah, included something divine, as immediately upon their discovering that Jesus was he, they worshipped him.

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7. Sometimes he was worshipped by those that applied to him before the cure was wrought; as by the ruler who "came and worshipped him, saying, My daughter is now dead; but come and lay thine hand on her, and she shall live;" Matt. ix. 18; and by the woman of Canaan, who came and worshipped him, saying, Lord, help me." Matt. xv. 25. And methinks when it is considered that these outward acts of prostration of the body were accompanied with petitions for that help which God alone can afford, it can hardly be doubted whether they implied proper religious worship: "Have mercy on me, O Lord, thou son of David." Matt. xv. 22. Lord, help me." Matt. xv. 25. "Lord, save me." Matt. xiv. 30. But if

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this be doubted, surely when "there arose a great tempest in the sea, insomuch that the ship was covered with the waves, and the disciples came to him, and said, Lord, save us, we perish, and he arose, and rebuked the wind and the sea, and there was a great calm;" surely, I say, on this occasion prayer was addressed to him for such deliverance as God alone can give. And as the persons who applied to him by making such a request manifested that they believed our Lord to be more than a mere man, so, by his granting their request, he gave full proof that he was indeed the God of nature as well as grace, having sovereign power even over the winds and the waves, the most unruly of all the elements.

8. But whether these be acknowledged to be instances of proper prayer, addressed to Christ while on earth, or not, certainly that recorded Luke xvii. 5, must be allowed to be such: "Take heed," said Jesus, "to yourselves: if thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times a day, and seven times in a day turn again unto thee, saying, I repent; thou shalt forgive him." The apostles, struck with the propriety and importance of this precept, and convinced of their own inability to observe it, without more grace, and especially more faith, immediately say to the Lord Jesus, "Lord, increase our faith." And the Lord, not in the least offended with them, nor rebuking them for addressing such a prayer unto him, replied, "If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it would obey you."

9. And if his disciples worshipped him, and called upon his name while he was on earth, in his state of humiliation, they did this much more after his resurrection from the dead, and ascension into heaven, when he entered into his state of exaltation. Of this we have abundant proof, both in the acts of the apostles and in the epistles. I shall refer to particular passages when I have just mentioned the instances recorded by St. Matthew and St. Luke, which occurred between his resurrection and ascension. "As they went," says the former of these

evangelists, "Jesus met them, saying, All hail. And they came, and held him by the feet, and worshipped him." And again: "When they saw him, they worshipped him." Matt. xxviii. 9, 17. To the same purpose, St. Luke: "He led them out as far as Bethany, and lift up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven, and they," poσxuvησavтes autov, "having worshipped," or rather, "worshipping him, returned to Jerusalem with great joy, and were continually in the temple, blessing and praising God." Luke xxiv. 50–53. They worshipped him, therefore, after his resurrection, before and at his ascension; and that they continued so to do, appears beyond a doubt, from the proofs now to be produced.

10. The passage quoted above from the ninth chapter of the Acts is full to this purpose. "Lord," said Ananias, "I have heard by many of this man," (Saul,) "how much evil he hath done to thy saints at Jerusalem; and here he hath authority from the chief priests to bind all that call on thy name,” τους επικαλούμενους το όνομα σου. And lest we should suppose, that it was the practice of only a part of the first Christians to call on the name of the Lord Jesus, or that they did this only in some particular places, we find this same person who had persecuted and destroyed those that called on the name of Jesus, describing all real Christians everywhere by this title, in the beginning of his first epistle to the Corinthians; and distinguishing them hereby from all other people. For he inscribes his epistle unto "the church of God at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." From these passages it appears plain beyond contradiction or dispute, that in the first and purest ages of the church, it was the practice of all who believed on the Lord Jesus Christ, to call upon his name.

11. And that proper invocation or prayer is meant in these passages, appears so manifestly upon the very face of them, that it would be idle to spend time in endeavouring