of myself; but as my Father hath taught me, I speak these things." Ver. 50: "I seek not my own glory; there is one that seeketh and judgeth." Chap. xiv. ver. 24: "The word which ye hear is not mine, but the Father's which sent me." Ver. 31: "As the Father gave me commandment, even so I do." And after his resurrection Jesus saith, Ch. xx. ver. 21, "As my Father hath sent me, even so send I you." Ver. 17: "I ascend unto my Father and your Father, to my God and your God." Matthew, ch. xii. ver. 18, from Isaiah: "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased; I will put my spirit upon him, and he shall show judgment to the Gentiles." Ch. xxviii. ver. 18: "And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth." Luke, ch. i. ver. 32: "He shall be great, and shall be called the Son of the Highest : and the Lord God shall give unto him the throne of his father David." For testimony that he lived by the Father, see John vi. 57: "As the living Father hath sent me, and I live by the Father," &c. Ch. v. ver. 26: "For as the Father hath life in himself, so hath he given to the Son to have life in himself."

As the Reverend Editor in two instances quoted, perhaps inadvertently, the authority of the Apostles, I think myself justified in introducing some of the sentiments entertained by them on this subject, though I should be contented to deduce my

arguments, as proposed by the Editor, exclusively from the direct authority of Jesus himself. I shall confine myself to the quotation of one or two texts from the Epistles of St. Paul. 1st Corinthians, ch. xv. vers. 24-28: "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued under him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." Colossians, ch. i. ver. 15: "Who is the image of the invisible God, the first-born of every creature.”

From a due attention to the purport of the above quoted texts, and to the term Son, distinctly mentioned in them, the reader will, I trust, be convinced, that those powers were conferred on Jesus, and declared by himself to have been received by him from the Father, as the Messiah, Christ, or anointed Son of God, and not solely in his human capacity; and that such interpretation as declares these and other passages of a similar effect to be applicable to Jesus as a man, is an unscriptural invention. Jesus spoke of himself throughout all the Scriptures only as the promised Mes-siah, vested with high glory from the beginning of

the world. John, ch. xvii. ver. 5: "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." In this passage, with the same breath with which he prays for glory, he identifies the nature in which he does so with that under which he lived with God before the creation of the world, and of course before his assuming the office of the Messiah. Ver. 24: "Father, I will that they also whom thou hast given me be with me, where I am ; that they may behold my glory, which thou hast given me for thou lovedst me before the foundation of the world." Here again Jesus prays, that his Apostles may witness such honour as the Father had bestowed on him, even before the foundation of the world. Ch. ix. vers. 35-37: "Dost thou" (says Jesus to a man who had been blind) "believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he (the Son of God) that talketh with thee." Ch. xvii. vers. 1, 2: "Father, glorify thy Son; as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." John the Baptist, who bore witness of Christ, looked not upon him in any other view than as the Son of God. St. John, ch. i. ver. 34: "And I saw and bare record," (said John the Baptist, pointing out the person of Jesus,) "that this is the Son of God."

John, ch. viii. ver.

42: "I proceeded forth and came from God;

neither came I of myself, but he sent me." And in numerous passages Jesus declares, that, before he assumed the office of the Messiah in this world, he was entirely subject to and obedient to the Father, from whom he received the commission to come to this world for the salvation of mankind. But apparently with the very view of anticipating any misapprehension of his nature on the part of his disciples, to whom he had declared the wonderful extent of the powers committed to him by the Father, he tells them, John, ch. xiv. ver. 28, "The Father is greater than I." It would have been idle to have informed them of a truth, of which, as Jews, they would never have entertained the smallest question, that in his mere corporeal nature Jesus was inferior to his Maker; and it must therefore have been his spiritual nature, of which he here avowed the inferiority to that of God.

"The Son" is a term which, when used without being referred to another proper name found in the context, implies invariably the Son of God throughout the whole New Testament, especially when associated with the epithet "The Father;" so the latter epithet, when it stands alone, signifies "the Father of the universe." Matthew, ch. xxviii. ver. 19: "Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost." Ch. xi. ver. 27: "No man knoweth the Son but the Father," &c. Vide rest of the Gospel.-It is true indeed, that the angels of God, and some of the ancients of the

human race, as well as the children of Israel, are honoured in the sacred writings with the name of "Sons of God.". Job, ch. i. ver. 6: "There was a day when the sons of God came to present themselves before the Lord." Genesis, ch. vi. ver. 2: "The sons of God saw the daughters of men, that they were fair." Hosea, ch. i. ver. 10: "Then it shall be said unto them, ye are the sons of the living God." Yet the epithet "Son of God," with the definite article prefixed, is appropriated to Christ, the first-born of every creature, as a distinct mark of honour which he alone deserves.

The Saviour having declared that unity existed between the Father and himself, John, ch. x. ver. 30, "I and my Father are one," a doubt arose with regard to the sense in which the unity affirmed in those words should be accepted. This Jesus removes by defining the unity so expressed as a subsisting concord of will and design, such as existed amongst his Apostles, and not identity of being : vide ch. xvii. ver. 11, of John, "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." Ver. 22: "The glory which thou gavest me I have given them; that they may be one, even as we are one." Should any one understand by these texts real unity and identity, he must believe that there existed a similar identity between each and all of the Apostles ;-nay, even that the disciples also were included in the Godhead, which in that case would consist of a great many times the num