simply and generally the manner in which the doctrine is maintained.

We find some passages in which the Father, the Son, and the Holy Ghost are placed in equal rank, without precedence or distinction; which passages, while they prove the doctrine of three equal Persons in the one Godhead, answer of course to convince us that the Son should be honoured even as the Father. Moreover, there are innumerable texts in both the Old and New Testament (and what is somewhat singular, even in the first chapter of Genesis and in the last chapter of the Revelation of St. John-i.e., in the opening and closing portions of the Bible), which ascribe to the second Person in the ever-blessed Trinity all the powers and attributes belonging only unto God. These indeed must convince every humble heart (and by an humble heart I mean one who does not strive to exalt his reason above the Word of God), that the Father and the Son are One; and that, if our Saviour permitted the unbelieving Jews to accuse Him of blasphemy because He made Himself equal with God, He did not deny the charge for this simple reason—because they were objecting to the truth.

There is only one objection to this statement; an objection, however, which is easily refuted. It may be urged by some, that it is impossible to conceive God to have been so degraded as the Scriptures represent. This objection wears, no doubt, the mask of piety; because it looks like an unwillingness to

behold the God of heaven so humbled and dishonoured. David himself (but it was through gratitude) exclaimed, "Lord, what is man, that thou art mindful of him? and the son of man, that thou visitest him?" (Ps. viii. 4.) But the thoughts of God are not like the thoughts of man. God 66 saw that there was no man, and wondered that there was no intercessor; therefore His arm brought salvation unto him; and His righteousness, it sustained him" (Isa. lix. 16): He was made flesh, and dwelt among us, and humbled Himself even to the death upon the cross. In reference, accordingly, to this state of degradation as a man of sorrows," we meet with several passages which speak of His weakness and limited power, and in which the Father is declared to be the greater, and the Father's will alone to be regarded. This superiority our Saviour allowed; looking forward to that glorious time when all rule and authority shall be put down, and when God, without distinction of Persons, shall be all in all.

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Though, for the sake of brevity, I have not repeated a single passage, I have yet stated nothing that cannot be well supported; and I need scarcely assure you that, if required, I shall have great pleasure in giving, either publicly or privately, reasons for the belief which our Church entertains respecting the twofold nature of our Lord Christ Jesus, and which I must hold to be essential to the salvation of our souls. If any one feels inclined to

doubt it, I would tell him that it was plainly a worldly mind which drove the Pharisees into their erroneous opinions; and I would advise him to suspect his heart of some latent wickedness. It may be pride of intellect that makes him unwilling to admit what the mind cannot altogether understand; or it may be pride of heart that induces him to refuse a Redeemer. In any case, when called on to believe that the suffering Jesus was no less than God Himself, let him remember that, in accordance with the word of prophecy, He was to be man as well as God; that, far from this doctrine bringing discredit on revelation, the fulfilment is a proof of its Divine origin and truth; and that, instead of raising ourselves in a haughty attitude of unbelief, we ought to humble ourselves to the very dust, because He, who was, and who is so high, made Himself so low and of no reputation.

Assuming that you believe as I believe, and that you feel the necessity of admitting the doctrine-a necessity arising from this simple reason, that it has been distinctly revealed in that Book which has been "written for our learning"-I would show briefly the peculiar adaptation of this belief to our spiritual necessities.

Admitting Jesus to be both God and man, behold how intelligible He becomes in the various relations or offices which He exercises towards us! We find in Scripture that He bears in connexion with us three distinct offices, being for us a

Prophet (Heb. i.), a Priest (Heb. ix.), and a King (Rev. xix.); which offices relate to His coming into the world for the instruction of mankind; to His death upon the cross, whereby He made atonement for their sins; and to His second advent, in the clouds of heaven, with power and great glory, to judge the nations righteously. As a man, who knew all things, having the Spirit without measure, He taught us: as a man without sin, He redeemed us and paid sinless obedience: as God, He successfully pleads in our behalf; and as God, He will come again, not as before, but as a mighty prince, "King of kings, and Lord of lords," to reward the just, and to punish the evildoer.

I have thus attempted to set before you, my Christian brethren, the excellent glory of the Mediator's person and offices: I say attempted; for who is able to do justice to that great mystery of godliness, God made manifest in the flesh, which even adoring angels, we are told, have not ability to fathom? Who is able? or who, while he remains on earth, can comprehend the full meaning of this saying: "The Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth"? (John i. 14.) In the courts of heaven alone shall we be able to conceive it. Enough, however, has, I trust, been said to give you exalted conceptions of the wonderful

harmony, power, wisdom, justice, and mercy, which appear in the revealed history of our Immanuel; enough to convince you, if indeed you ever doubted, of the necessity and value of His atonement. How completely suited is it to remove every evil! How competent to supply every spiritual want, under which a ruined race of sinners may be supposed to labour !

My beloved, "what think ye of Christ?" Do you consider Him "the chiefest among ten thousand," and "altogether lovely?" Let me supply a sure and simple test, whereby you may learn whether your ideas are correct. Do you "count all things but loss, for the excellency of the knowledge of Christ Jesus?" (Phil. iii. 8.) Look forward, I beseech you, and anticipate the hour of death. When this mortal shall be preparing to put on immortality, and corruption to be changed into incorruption, consider how welcome will be the doctrine which I now declare, and how wretched the heart to which it is unknown! How gloomily shall the misdoings and omissions and shortcomings crowd upon and oppress the sinking soul! While, on the other hand, what peace and joy must it not produce, to be then convinced, that man having sinned, and become obnoxious to the wrath of God, a man without sin obeyed and suffered!—that, because that man was God, His righteousness is accepted for sinners! and that, in consequence of God's infinite perfection, it is