subsequent discourse, in which he stated his union of counsel and operation with the Father, and often referred to his human nature and mediatorial undertaking, has been frequently misunderstood: but surely He who spoke of "quickening whom "he would," of "having life in himself," and of being "honoured by all men, even as they ho

noured the Father that sent him," cannot be thought to have objected to the inference, which the Jews had drawn from his first assertion.-In like manner, when he had said, "I and my Fa"ther are One," one Being or Deity, (Sov numen,) and the Jews in consequence charged him with blasphemy, "because being a man he made "himself God;" his answer, which concludes thus, "that ye may know and believe, that I am ." in the Father, and the Father in me," could not be intended as a denial of their allegation; though we should allow that he waved the further discussion of the subject, by referring to the language of Scripture concerning magistrates as types of the Messiah. The Jews at least did not understand it as such, for they renewed their attempts to seize and stone him as a blasphemer.'

It would not consist with brevity to consider particularly our Lord's words to Martha, "I am "the Resurrection and the Life; he that believeth

in me, though he were dead yet shall he live; "and whosoever believeth in me shall never die;"

'John x. 27-39.

his reply to Philip, "He that hath seen me, hath

seen the Father;" "I am in the Father, and the "Father in me;" with other expressions of his last discourse with his disciples; "They have both "seen and hated both me and my Father;" "All

things that the Father hath are mine;" "Glo'rify thou me with thine own self, with the glory "which I had with thee before the world was;" "All mine," (in the neuter gender, implying all things, as well as all persons,) "are thine, and "thine are mine;" and many others of similar import. If Christ be no more than a man, or a created being, such language can only serve to perplex a plain subject, and mislead a simple reader: for it is evident, that much learning, ingenuity, and labour are required to put any plausible sense upon it, when his Deity is denied.

I

But our Lord's repeated promises of sending the "Holy Spirit, to convince the world concerning sin, and righteousness, and judgment;" to

glorify him," and "to teach, and comfort his disciples," require a more particular consideration. Without anticipating the subject of a future Essay, on the Deity and Personality of the Holy Spirit, we may assert without hesitation, that such promises could not properly have been given by any mere servant of God. The Holy Spirit must denote either a divine Person, or the one living and true God operating in a peculiar manner on the

1 John xi, 25. xiv. 7—11. xvi, 15. xvii, 5—10.

minds of men and is it not palpably absurd to suppose, that any mere creature should direct, or send, the Spirit of God, in either of these senses? -The Believer's union with Christ, and with the Father through him, has sometimes been considered as coincident with our Lord's union with the Father: but can it be thought, that any Christian is one with God in such a sense, that the Holy Spirit may as properly. be called his Spirit, as the Spirit of God? Yet he is frequently called the Spirit of Christ, as sent by and proceeding from him. Indeed the words of Christ, by which the promise of the Spirit is introduced, are very remarkable; "Whatsoever ye ask in my name, I will do it.3"

The language of his disciples should also be noticed. They repeatedly observe, "that he knew "the thoughts of men:" and the apostle John expressly says, that "he knew all men; and needed "not that any should testify of man, for he 66 knew what was in man.4" If it be possible for any man to doubt whether this be an undeniable ascription of omniscience to our Saviour; yet Peter certainly appealed to that divine attribute wichout any reserve, when he said, "Lord, thou "knowest all things, thou knowest that I love

John xiv. 20. xvii. 21, 22.

2 John xv. 26. xvi. 7, 13-15. Rom. viii. 9—11,

3 John xiv. 13-18.

4 John ii. 24, 25. 2 Chron. vi. 30. Jer. xvii. 9, 10.

"thee."" "The attentive reader of the Evangelists will observe for himself many expressions of a similar nature, which are never used by prophets, apostles, or angels, concerning themselves or each other and these show us what the disciples thought of their Lord. Thus John remarks, that by his miracles "he manifested forth his glory:" whereas all the prophets and saints referred all their works to the glory of God alone."

The testimony of John the Baptist is peculiarly important in this enquiry." He was filled with "the Holy Ghost from his mother's womb;" being "more than a prophet," and "great in the sight of the Lord above all that had been born "of woman.3" Yet he counted himself" un

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worthy to loose the Redeemer's shoe-latchet:" and he declared, that "of his fulness" he and all his fellow servants "had received;" that "he "needed to be baptized of him," and that "Christ came from heaven and was above all." And though Jesus was the younger man, yet John assigned as the reason why he was preferred before him, "that he was before him," which is absolutely decisive in respect of his pre-existence.* To such a degree did this most excellent servant of God abase himself, and exalt the Saviour! and in this he was a perfect contrast to those, who manifestly exalt themselves and degrade him.—

2 John ii 11.

1 John xxi. 17. 3 Luke i. 15. vii. 26—28. 4 Matt. iii. 11-14. John i. 15, 16. iii. 27—36.

The words of Gabriel to Zacharias concerning John are also very remarkable; "Many of the "children of Israel shall he turn to the Lord "their GOD; and he shall go before him," (even before the Lord their God,) "in the spirit and power of Elias." John was the forerunner of Christ, and was sent to prepare his way before him: who then can doubt, but that the angel considered the Messiah, who was about to appear, as Emmanuel? as the Lord God of Israel? This the prophets had foretold; and one of them says, "The Lord whom ye seek shall suddenly come "to his temple, even the Messenger," or Angel, "of the Covenant."" We find JEHOVAH OF Hosts repeatedly saying to another prophet, "Thou shalt know that JEHOVAH OF HOSTS hath

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sent me to thee. And when "the Word "became flesh, and dwelt among men," all his true disciples" beheld his glory, the glory as of "the only begotten of the Father, full of grace "and truth.3"

IV. The works which Christ hath undertaken, or performed, evince his Deity. He, "who "created all things, and upholds them by the word "his power,' "came a Light into the world," "to be the Light of the world," and to "enlighten every man that cometh into the world.4"

1 Luke i. 16, 17. Is. xl. 3, 4, 9—12. 'Zech. ii. 8-11. vi. 12-15. xiii. 7.

Mal. iii. 1.

4 John i. 3-9. viii. 12. xii, 46.

3 John i. 14.