the Divine Word or Logos, which dwelt in Jesus without measure, and which constituted him the anointed Saviour, but I can likewise acknowledge the sinless perfection of his human nature. It appears from the Scriptures, that he was miraculously born of a virgin, and, "though he was, in all points tempted like as we are, yet without sin;” (Heb. iv. 15) and he was a man approved of God, by miracles, and wonders, and signs, which God did by him." Acts ii. 22. It is, however, very evident, that the "two natures were distinct" in him, as they are in all the sons of God; for it is not possible that the Divine nature should suffer death, or be affected with agony of soul.

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I can further say, with the apostle Paul, "Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more." 2 Cor. v. 16. therefore, when I speak of Christ Jesus, or the Saviour, I mean that "unction from the Holy One," which reigned in Jesus, and the manifestation" of which is given to every man to profit withal:" 1 Cor. xii. 7; for, "of his fulness have all we received, and grace for grace.' " John i. 16. "In him was life, and the life was the light of men. That was the true light which lighteth every man that cometh into the world." ver. 4, 9.

This divine power, or word of God, is often called Christ, by the writers of the New Testament: For instance, Paul says of the children of Israel under Moses, that "they did all eat the same spiritual meat, and they did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ." 1 Cor. x. 4.

Peter says that the prophets "prophesied of the grace that should come unto you, searching what, or what manner of time, the spirit of Christ which was in them did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow." 1 Peter i. 11. There are a great many other

passages in the New Testament where Christ is spoken of as that one Divine Spirit, who manifests himself in man for our sanctification and redemption. For example: "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates." 2 Cor. xiii. 5. "To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory." Col. i. 27. "It pleased God to reveal his Son in me, that I might preach him among the heathen." Gal. i. 15, 16. "Ye are not in the flesh but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ he is none of his." Rom. viii. 9. Here the Spirit of God and the Spirit of Christ, are spoken of as one and the same.

In confirmation of this, the apostle goes on to say, "And if Christ be in you, the body is dead because of [or as to] sin; but the spirit is alive, because of righteousness. But if the Spirit of him that raised

up

Jesus Christ from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you." ver. 10, 11. The same apostle says, "Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying Abba, Father." Gal. iv. 6. And again, he says, "The Lord is that Spirit, and where the Spirit of the Lord is, there is liberty." 2 Cor. iii. 17. I might adduce many other passages, to show that when the apostles speak of Christ, they often mean the anointing power of God's Spirit, or "the law of the spirit of life in Christ Jesus, which makes free from the law of sin and death," that "wars in our members." Rom. viii. 2, and vii. 23. It is evident, that Jesus spake of his outward body merely as a temple in which this Divine power was manifested; for he said, "Destroy this temple, and in three days I will raise it up." "But he spake of the temple of his body." John ii. 19-21. In this prediction he spoke in the name of his Father; for it is said in

the Scriptures that "he was raised up from the dead by the glory of the Father." Rom. vi. 4. "This commandment have I received of my Father." John x. 18. And after he was risen, he said to Mary, "Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." John xx. 17.

John. It appears that the same body which was crucified, rose again and ascended up to heaven, and now sitteth on the right hand of God; for he said, after his resurrection, "A spirit hath not flesh and bones, as ye see me have:" which shows, that it was a human body. And it is also said, "He was taken up, and a cloud received him out of their sight." Acts i. 9.

James. I think the circumstance of his being received up into a cloud, does not prove that the same body of flesh and bones was introduced into the spiritual world. As God is a pure "spirit, without body, parts, or passions,"* it is very possible that he changed his Son into his own likeness, or that he gave him spiritual body. When Elijah was translated, he was taken up by a chariot of fire and horses of fire, but I do not conclude from this, that there are horses in heaven. I consider it a striking evidence of Divine power displayed on this occasion, to confirm the faith of Elisha.

Jesus taught the Jews that Abraham, Isaac, and Jacob, were then living. Matt. xxii. 32. Yet we have no reason to believe that their earthly bodies ever had been raised from the grave. What I understand by the resurrection, as regards a future existence, is the soul being raised out of this state of mutability into a spiritual world, where it shall receive either happiness or misery, "according to the deeds done in the body."

Father. Perhaps we had best not indulge in much speculation on this subject, for "secret things belong * Episcopal Articles.

unto the Lord our God, but the things which are revealed belong unto us and our children."

The apostle Paul, on the subject of the resurrection, says, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." 1 Cor. xv. 50. And the apostle John writes with still more caution, for he says, "Beloved, now, are we the sons of God, and it doth not yet appear what we. shall be; but when he cometh we shall be like him, for we shall see him as he is; and every man that hath this hope in him, purifieth himself, even as he is pure." 1 John iii. 2, 3. This ought to be the main object of our thoughts, to purify ourselves even as he is pure, in order that we may become the sons of God. "My little children," saith the apostle," of whom I travail in birth again until Christ be formed in you. Gal. iv. 19. "There is one body, and one spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ." Eph. iv. 4-7. "Till we all come, in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. ver. 13. This stature of the fulness of Christ consists, I believe, in a state of perfect obedience to the law of Divine love, by which means our minds may become so transformed by the spirit of Christ, as to be in unity with him, even as he is in unity with the Father; agreeably to the prayer of the blessed Jesus, when he said, "Holy Father, keep through thine own name, those whom thou hast given me, that they may be one as we are. As thou Father art in me, and I in thee, that they may be one in us." John xvii. 11,21. "I will pray the Father," said he, "and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive because it seeth him not, neither know

eth him: but ye know him, for he dwelleth with you, and shall be in you. I will not leave you comfortless, I will come to you." John xiv. 16-18.

Here we see that the same Holy Spirit which was in Jesus, and thus dwelt with the disciples, was to be manifested in them, for their comfort; and not unto them only, but unto as many as should believe on him through their word.

John. If we consider the divine Word, or Spirit of Christ, to be the medium through which God reveals himself to man, does not this seem to imply that there are two Divine powers or persons?

Father. I will answer this question by asking another. What do men generally understand by the term pature, when they speak of the laws of nature and the powers of nature? Do they mean that there is another power besides that of God operating upon the material world?

John. I understand by it nothing more than the power of God, as continually displayed in the outward creation.

Father. And so, when I speak of Christ or the Divine Word, I mean "the power of God and the wisdom of God," (1 Cor. i. 24,) as manifested in the souls of men, to redeem them from all iniquity, and to bring them into his own glorious image of purity and love. This Divine power is represented under various figures or metaphors, in the Scriptures; but the most striking and beautiful is that of light. The apostle John says, "God is light, and in him is no darkness at all." And speaking of Christ he says, "In him was life, and the life was the light of men; that was the true light, which lighteth every man that cometh into the world." God is the great luminary or sun of his spiritual creation; and that power or influence by which he acts upon the souls of men, is called his light: "For whatsoever doth make manifest is light. Wherefore he saith, awake, thou that