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sensible objects, how can they perform what is greatest of all, in explaining those properties of the Divine Nature of which sense affords no demonstration ?

It is a position which no human sophistry can refute, "that God by his name 'JEHOVAH,' hath revealed that he independently exists," and it is the summit of human wisdom, to receive this testimony of God concerning his own nature, because, it is impossible for him to lie, and of course to deceive us, and because on giving credence to his word depend all our comfort and happiness both here and hereafter.

Now, this glorious name, * incommunicable to any of God's creatures, is applied to each and to all the persons in the sacred Trinity, throughout the Scriptures (to Father, Son, and Holy Ghost); hence, we may learn, that every person is by himself, both God and Lord. The Son, as Redeemer, is expressly spoken of by this name in the sixtythird chapter of Isaiah, where He declares himself

* "Our translators have usually rendered the name Jehovah by the word Lord, which implies power and dominion. But as this is so very inferior to the complete idea of the original word, and as perhaps no one word in any language can convey that idea, it might have been better to have retained the original name wherever it occurs, and to have given a short elucidation of its import in a note where it is first mentioned in the Book of Genesis. It is, however, distinguished by capital letters from the name Adonai (also translated Lord), which stands in the common characters. The distinction may be observed in the first verse of Psalm cx., and in many other places."


to his people Israel as the Lord, Jehovah, their Saviour, and Redeemer. Again, an equally striking proof may be found in the forty-third chapter, in which Jehovah is styled the Saviour, and is said to save and redeem," in almost every line. "I, even I, am Jehovah, and beside me, there is no Saviour;' "'* and of whom can this be said, but of the only-begotten Son, who hath visited and redeemed his people? Jeremiah also prophesies of a King, who should be called "Jehovah our righteousness." This, both Jews and Christians understand of Christ, and indeed, it cannot possibly be understood of any other; for Christ alone, is our righteousness, as well as "wisdom, sanctification, and redemption." While, in Zechariah, we find Jehovah, declaring, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon me whom they have pierced." § These remarkable words our Lord expressly applies to himself from his throne in heaven, when announcing his approach with clouds to judgment, he declares, that "every eye shall see him, and they also which pierced him." ||

Christ then who loved us, and who "washed us from our sins in his own blood," ¶ is "JEHOVAH.” And this high and glorious title we should constantly associate in our minds with that of Jesus,

* Isaiah xliii. 11. § Zech. xii. 10.

† Jer. xxiii. 6.
|| Rev. i. 7.

+ 1 Cor. i. 30.

¶ Rev. i. 5.

for if the familiar name of Jesus sounds sweetly in the believer's ear, how must that of JEHOVAH Jesus raise our expectations, enlarge our hopes, and confirm our confidence in his power to save. We are thus assured that it was his own arm brought salvation to him; by his own almighty energy he raised himself from the grave; by his infinite merit he both made an end of sin in the perfect expiation of its guilt, and brought in an everlasting righteousness for the free and complete justification of his people. No angel could be entrusted with the performance of this important work, for we are told, He puts no trust in his servants, and he charges his angels with folly : Still less, could man contribute anything to this mighty deed, for he was "dead in trespasses and sins,"† and had no spiritual sense to excite one holy act, or even one heavenly hope. It was therefore, JEHOVAH Jesus alone, who rescued us from the pit of destruction, and who is able to secure to his faithful people the possession of everlasting glory. In this glorious view of our exalted Saviour, what a fund of comfort appears in all his undertakings, his office, his nature, his work for the children of God.

"Jesus, because he continueth ever, hath an unchangeable priesthood, and he is able to save them to the uttermost that come unto God by him, seeing he *Job iv. 18. † Eph. ii. 1.

ever liveth (the very meaning of the word Jehovah) to make intercession for them.” *

Jehovah descended from heaven to become Jesus, for their sakes, and Jesus is JEHOVAH, or he could not be "the same yesterday" (i.e. from eternity), "to-day" (i.e. through all time), "and for ever" (ie. to eternity).† All which, the name Jehovah implies No motive, but his own infinite mercy, could have induced the "Prince of Life" to become a "Man of sorrows and acquainted with grief," in order "to taste of death: no end, but to display his transcendant glory, in the everlasting happiness of his people. His own free love produced the original design, His unsearchable wisdom contrived the eternal plan, and His omnipotent power rendered their redemption unfailing and sure.

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"He is the Resurrection and the Life," § by whom his people are recovered from darkness and death, and "in whom, whosoever believeth, shall never truly die." This is Gospel, or good news, to those children of grace who are continually fearing "lest they should perish by the hand of Saul," || or fail of those abundant blessings which infinite bounty hath provided, and which infinite love hath promised them. Such should never forget, that Jesus is JEHOVAH, able to make good all his promises, and willing as he is able: Let them cast their wearying burden + Acts iii. 15. || 1 Sam. xxvii. 1.

* Heb. vii. 24.
§ John xiv. 6.

+ Heb. xiii. 8.

upon Him, and He shall sustain them; when they are oppressed, He will undertake for them. He will deliver "their souls from death, their eyes from tears, and their feet from falling." Let them wait still upon God, and ere long, they shall perceive what reason they have to praise their mighty Redeemer, who is the "help of their countenance and their God."

What precious salvation is this, what a hope of security is here in JEHOVAH Jesus, how essential to all true hope and comfort, is this Divinity of our Saviour. This is the foundation of religion itself; take it away and what a dismal view presents itself! We could only then look forward to an empty void to which all mortal things and mortal creatures are hastening, and hastening, only to be extinguished as nothing ;-but let the "Sun of Righteousness," in the brightness of his eternal perfections, dispel the gloom of nature, let him shine forth to the soul with the spiritual glories of his everlasting Gospel, and the believer's heart at once begins to glow with cheerfulness, and his lips will rejoice to sing the praise of him who opened these scenes of immortality to his view, while his ready feet will press forward to possess them. The psalm before us, like many others that speak prophetically of the mercies of God in our redemption, tells us of these things. It is a Gospel Psalm, a Hymn of Praise to JEHOVAH Jesus. Though apparently treating of Israelitish victories,

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