peared to Moses in the burning bush and declared himself to be the God of Abraham. He here says that he is the almighty God.-2. Cor. VI. "Wherefore come out from among them, 'and be ye separate, saith the Lord, and touch 'not the unclean thing; and I will receive you, 'and will be a Father unto you, and ye shall be 'my sons and daughters, saith the Lord Al'mighty." We have before seen that Christ Jesus stiles himself the father of his people. And, while he assures them that he will receive them to the adoption of children, he declares himself to be the Lord Almighty. In the vision of the heavenly state, the church of the redeemed are represented as falling upon their faces and worshipping God, "Saying, We give thee 'thanks, O Lord God Almighty, which art, and 'wast, and art to come; because thou hast taken 'to thee thy great power, and hast reigned." From the ascription, "was, and is, and is to 'come," we learn that the sacred person here addressed is Christ. As this description of character is frequently applied to him, and to none other. Christ says to his disciples, immediately before his ascension from earth to heaven, "All 'power is given unto me in heaven and in 'earth." The dominion, the government, of all worlds, belong essentially to him.--The song of Moses, contained in the 32d of Deuteronomy, is, evidently, addressed to Christ. If it were necessary to detain you for the purpose, this might easily be shown. In this, God is often called a Rock; an appellation peculiarly appropriate to Christ. There, he says of himself, "See now that I, even I, am 'he, and there is no God with me: I kill and 1 make alive; I wound, and I heal; neither 'is there any that can deliver out of my hand." Many of the actions of Christ, recorded in the gospel, show him to be possessed of Almighty power. When he fed thousands with a little food, and the remaining fragments exceeded all that he took into his hands, he manifested the same creative power, precisely, as when he called the world into being out of nothing. Diseases, of every kind, are subject to his controul; the demons acknowledge his power, and are compelled to submit to his will; deaf ears are unstopped; the eyes of the blind are opened; he speaks to the raging tempest, "Peace be still; and the winds and 'the seas obey him." He goes to the grave of Lazarus and calls forth the dead. If any thing could attest almighty or unlimited power, such transactions must be the proof. The principal evidence we have of the omnipotence of the Deity consists in his works and in his word. Both of these testify, in the fullest manner, the omnipotence of Christ. With regard to the miracles which he wrought, it is to be observed that they were performed immediately by himself, by his own will, and not by the aid of any superior power. Whereas the prophets and apostles, though they wrought many miracles, always took care to let it be known that these were done, exclusively, by the power of God. Moses wrought many miracles in Egypt and in the wilderness. But he informs us that he was appointed to this work by the will of God, that he constantly received instruction from him, performing nothing but at his bidding, bearing the rod of God in his hand. When Elijah, one of the greatest of the prophets, raised to life the widow's child, he "cried unto the Lord, and said, O Lord my 'God, I pray thee, let this child's soul come in'to him again. And the Lord heard the voice 'of Elijah, and the soul of the child came into 'him again, and he revived." It was not the prophet that raised the child, but God.-When Peter and John restore the lame man, Peter says, "In the name of Jesus Christ of Nazareth, 'rise up and walk. And he took him by the 'right hand, and lifted him up; and immedi'ately his feet and ancle-bones ancle-bones received 'strength." It was not done by the power of Peter and John, but by their holy Saviour, from whom they had received their authority. -Totally different were the miracles of Christ. He never intimates that he acts by any assistance. When a tempest arose, and his disciples were filled with consternation, their ship covered with the waves, "he arose and re'buked the winds and the sea, and there was a 'great calm. But the men marvelled, saying, "What manner of man is this, that even the 'winds and the sea obey him?" Such was the omnipotence of Christ! Those who beheld his works saw and knew that he was almighty. 5. Another of the attributes of Christ, is Omniscience. He knows all things. This, though an exclusive prerogative of God, the scriptures ascribe, abundantly, to Christ. When the Saviour demanded of Peter, "Lovest thou "me?-he said unto him, Lord, thou knowest all 'things; thou knowest that I love thee." This is an express ascription of omniscience to the Saviour. If it had not been just, we cannot suppose that he would have suffered his affectionate disciple to have entertained such an erroneous and dangerous sentiment. His admitting the declaration, under such circumstances, is the same in effect, as if he had made it himself. Thou knowest all things. I am not able to conceive that a fuller testimony to his omniscience could have been given. Christ says, Mat. xi. 27; "All things are 'delivered unto me of my Father and no man 'knoweth the Son, but the Father; neither know'eth any man the Father, save the Son, and he 'to whomsoever the Son will reveal him." Here we have a proof of the incomprehensibility of Christ, as well as of his omniscience. It requires omniscience fully to know the Father. This the Son does. And he declares, at the same time, that the omniscience of the Father is requisite to a full knowledge of the Son. : No subject of knowledge can more perfectly require the exercise of omniscience than searching the heart. But this is often ascribed to Christ. In the solemn prayer of Solomon at the dedication of the temple, the king says, "Give to every man according to his ways, 'whose heart thou knowest; for thou, even 'thou only, knowest the hearts of all the chil'dren of men." This, it seems, is the prerogative of God only. Yet Christ says, Rev. 11. "And all the churches shall know that 1 am 'he which searcheth the reins and hearts; ‘and I will give unto every one of you accord'ing to your works." He declares himself to be the one that searcheth the heart. Thus, it appears, not only, that he possesses this divine attribute, but that he is the only God. He alone is the searcher of all hearts. In the short epistles addressed to each of the seven churches in Asia, all of them begin with the declaration of the Lord Jesus, "I 'know thy works." This he could not do, unless he knew all things.--Mat. ix. "And 'behold certain of the scribes said within them'selves, This man blasphemeth. And Jesus, 'knowing their thoughts, said, Wherefore think 'ye evil in your hearts ?" He knew their thoughts, he knew the purposes and desires of their hearts.-On a certain occasion, "there 'arose a reasoning among" the disciples, "which 'of them should be greatest. And Jesus, per'ceiving the thought of their heart, took a |