Tа Tavтα). 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, be 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 their 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 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 (verses 11 and 14.) And this Lord (Christ) on whom they are to call, and in whom they are to believe, is Kuptos Tavrov, 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 them 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, 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 recognise the practice of worshipping him among other Christians.

Acts vii. 59, 60: "And they stoned Stephen, making invocation (èruaλovμεvov) and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell 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 implore 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 ( dvvaus μov) is perfected in weakness." Then the Apostle immediately subjoins, "Most gladly then would I rejoice in my infirmities, that the strength of CHRIST ( duvaμis Xpioтov) may rest upon me." A clearer case that Christ was the object of the Apostle's repeated prayer, cannot well be presented.

1 Thess. 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 12th verse plainly show that the supplication of the apostle is specially directed to the Lord, i. e. Christ.

2 Thess. ii. 16, 17:

"Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting con

solation, 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 verses 21 and 22. It is the usual appellation, moreover, which the Book of Acts gives to the Saviour. (See above, p. 90.)

2 Tim. iv. 14: "The Lord reward him according to his works!" Again, verses 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