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as they were before with the multitude; and they said unto Jesus, "hearest thou what these say?" but Jesus said unto them, 66 "yea, have ye never read, 'out of the mouths of babes and sucklings thou hast perfected praise?" " Praise, therefore, even such praise as God by his grace kindles in the hearts of his children, and teaches their lips to utter, was by babes and sucklings addressed to Jesus Christ: and shall our lips be silent? Shall children praise the God of salvation; and shall we refuse him the tribute of our praise? Shall we refuse our hosannahs to the author and finisher of our faith? The word hosannah signifies save now I beseech; and shall we not acknowledge Christ's power to save? shall we not praise him who is mighty to save, and who is the author of eternal salvation? The glory of salvation is ascribed to the Son of God by his ransomed and redeemed; they stand before the throne, and before the Lamb, saying, "salvation to our God which sitteth upon the throne, and unto the Lamb." But the Son is represented as sitting upon the throne, sitting on the right hand of power; and it is said that he sitteth on the right hand of God. Now if Jesus sitteth on the throne, on his Father's throne, on the right hand of God; and if he said unto the high priest and the council, "hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds;" then these words are frequently used to signify the glory, dignity, and bright appearance, of Christ in his exalted state, and in his glorified body. We may, therefore, in many places consider these words sitteth upon the throne, and the Lamb, as relating to one person. It cannot be denied that Isaiah saw the Son of God sitting upon the throne: it cannot be denied that he is the Lamb that was slain who "after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool." These words, sitteth upon the throne, and sitting upon the throne, are applicable to the Son

of God; and why may not the praise which is addressed to him that sitteth upon the throne, be considered as addressed unto the Son, even to the Lamb, for ever and ever? But at all events, and admitting that the praise which is addressed to him that sitteth upon the throne is addressed to the Father, yet the Lamb is also the object of this praise, and, when salvation is ascribed to him, is adored as the God of salvation. Salvation belongs to God alone, and the glory of salvation to him only; but this glory is ascribed to the Father, and to the Son Christ Jesus. Again, "I beheld," says the apostle, "and 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 thou. sand, 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.”—Rev. v. 12, 13, 14. And doth not Christ live for ever and ever? Is he not eternal? Is it not one of his glorious titles, that he liveth for evermore? Do not the angels and elders say, glory be unto the Lamb for ever and ever? Thus the Lamb is worshipped in heaven by his ransomed and redeemed, and by the angels of God. The holy angels delight to do the will of God, and cheerfully obey his commandments; and they are commanded to worship the Son but our God is a jealous God, and will not give his glory unto another: and therefore would not have said, let all the angels of God worship him," that is, the Son, if he was not justly entitled to this worship. It is not an object of power, to com❤

mand angels or men to worship one who is not possessed of the Divine perfections.

But some will say, where is the use of this com-mandment given to the angels? If the Son is God, and, consequently, justly entitled to Divine worship, would not the angels have known their duty, and have acted accordingly? It is sufficient for us to know that the infinitely wise God hath commanded the angels to worship the Son: it is sufficient for us to know that the giving of this commandment is recorded in the holy scriptures for our instruction. If it is the duty of angels to worship the Son of God, it is also our duty to do so: it is our duty to honour the Son, even as we honour the Father. Do angels worship the Son, and shall such creatures as we are refuse to worship him, at whose name every knee shall bow, before whose judgment seat we must all appear, unto whom we must all give an account, and receive from him according to the deeds done in the body?

It is recorded that Jesus was worshipped by his disciples, and that they prayed unto him; and of this we have several instances. It is very plain that the disciples considered him as the hearer of prayer: "this," says the apostle, "is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he hear us whatsoever we ask, we know that we have the petitions that we desired of him."-I. John, v. 15, 15. The apostle Paul prayed to the Lord Jesus to be delivered from some very severe trial or temptation: he calls it a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure. Whatever this temptation was, the apostle had recourse to prayer; and he addressed his prayer unto the Lord Jesus. "I," says he, "besought the Lord thrice that it might depart from me. And he said, my grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in mine infirmities, that the power of


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Christ may rest upon me."-II. Cor. xii. 8, 9. There are several instances of prayer being addressed to Jesus while on earth. The disciples prayed to him for increase of faith; the apostles said unto the Lord "increase our faith;" and that Jesus was able to do so was by them acknowledged. But this is the work of God, the work of him who is the head of his church, and from which head, "all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God.'-Col. ii. 19. Can Jesus increase the faith of his disciples? then he must be that God who has an absolute command of the human heart, and who giveth grace to the children of men. It is to be observed that Jesus never rebuked any one for praying to him; which, as a teacher sent from God, he would certainly have done, if those that prayed to him acted contrary to their duty. The disciples prayed to their Lord and Master when they were exposed to imminent danger in the storm, saying, "Lord, save us, or we perish!” Let his answer be impressed upon our souls: "He saith unto them, why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea, and there was a great calm!" Well might the men in the ship marvel; well might they say, "what manner of man is this, that even the winds and the sea obey him?" To rebuke the winds, to make the storm a calm, to still the waves of the sea, is the work of him only who hath laid the foundations of the earth, who hath set bounds to the sea, and restraineth the rage of the great deep; unto him the distressed mariners cry in their trouble, "and he bringeth them out of their distresses. He maketh the storm a calm, so that the waves thereof are still. Oh, that men would praise the Lord for his goodness, and for his wonderful works to the children of men !" Psal, cvii.

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The act of praying to God is very frequently in the scriptures termed calling upon God, and upon the name of God. Thus says the psalmist; "I will call upon the Lord, who is worthy to be praised; so

shall I be saved from mine enemies. In my distress I called upon the Lord, and cried unto my God; he heard my voice out of his temple, and my cry came before him, even into his ears." Job, speaking of the hypocrite, says, "will God hear his cry when trou ble cometh upon him? will he delight himself in the Almighty? will he always call upon God? Call upon me, saith the Lord, in the day of trouble, I will deliver thee, and thou shalt glorify me." And, saith the prophet, "whosoever shall call on the name of the Lord shall be saved. Hear how the apostle applies these words of the prophet. Speaking of Jesus Christ, he says; "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."-Romans, x. 12. It is very obvious that to call upon God, to call upon the name of God, is to worship him in prayer. Let us now see if the disciples called upon the name of Jesus. And here we have very sufficient evidence, besides the passage last quoted. Indeed it appears that to call upon the name of the Lord Jesus Christ was the constant practice of the disciples, and that they received a particular denomination from this practice, whether given to them by their enemies in contempt, or adopted by themselves; but it is certain they were not ashamed to acknowledge that they called upon his name. Ananias said unto the Lord, who appeared unto him in a vision, "Lord, I have heard by many of this man, 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 upon thy name." But after Ananias was convinced of Paul's conversion, and that he was a chosen servant of the Lord, he said unto him, "arise, and be baptised, and wash away thy sins, calling upon the name of the Lord." Hear the apostle's salutation to the church of God at Corinth: "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth,

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