not Jesus the son of the carpenter, but the Father, that is the mighty God dwelling within him, that doeth those wondrous works.

John xvi. 23. "And in that day ye shall 'ask me nothing. Verily, verily, I say unto 'you, Whatsoever ye shall ask the Father in 'my name, he will give it you." The term Father, much used in this chapter, evidently, means the true and supreme God. Christ is

teaching his disciples that he is soon to be taken from them. It is their practice now, to ask the favours, that they need, of him, though, on many accounts, one with them. When he is gone, they must apply to the invisible God, through his great intercession. They can no more ask of him, in that character which he now sustains, for his humiliation will then have ceased. This construction is confirmed by what follows. "I came forth from the Father, and 'am come into the world: again, I leave the 'world and go to the Father." He is soon to drop his mortality, to close his humiliation, and to return to that glory with the Father which he had in him before the world was. I cannot see, therefore, that here is any prohibition of praying to Christ in his exaltation; but only a direction to his disciples not to look for him again, in his present character.-In the same discourse he says, "If ye shall ask any thing 'in my name, I will do it." If he is able to do for his people all that they need, he must be a proper object of prayer.

A few passages from other parts of the sacred writings, frequently adduced in opposition to the doctrine of the Trinity, will now be noticed. It is said that God promised to Abraham that the Messiah should be of his seed. This, certainly, is true, for he took on him the seed of Abraham. But the promise implies, simply, that he should be a man, while it contains no intimation that he should be no more.

It is urged that he is fortold by Moses as a prophet like unto himself. God God says to Moses, Deut. XVIII; "I will raise them up a Prophet 'from among their brethren like unto thee." Many of the ancient prophets were illustrious types of Christ. Such were Abraham, and Jacob, and David, and Solomon. Eminently such was Moses. He was the instrument of delivering Israel from the bondage of Egypt, as Christ delivers his spiritual Israel from the bondage of sin. But no reasonable person will believe that Christ was to be, in every respect, like the prophet by whom he was typified; especially, that he could be no more.

It is prophesied of John the Baptist, that "he shall go before him in the spirit and pow'er of Elias." This spirit he might have, and yet be far greater than the prophet Elijah. For Christ says, "Among them that are born 'of women, there hath not risen a greater than 'John the Baptist."-Christ, in many things, was like to Moses, but in all, his superior. If Christ can be no more than Moses, because he is likened to him, we might argue that, be

cause the Psalmist calls him, "My rock, my 'fortress, my high tower," he cannot be a rational being.

That he is promised to be of the family of David proves no more than that he is his offspring according to the flesh: while, in a much more important sense, he is David's root.

It is urged that the sacred writers often speak of Christ, simply, as a man. Acts 11. 22." Je'sus of Nazareth, a man approved of God 'among you, by miracles, and wonders, and 'signs." Acts XVII. "He hath appointed a 'day in the which he will judge the world in 'righteousness, by that man whom he hath or'dained." 1 Tim. II. "There is one God, 'and one Mediator between God and man, the 'man Christ Jesus."

And I. Cor. xv. “For

'since by man came death, by man came also 'the resurrection of the dead." It is granted that, in these passages, Christ Jesus is spoken of as man. But it will be observed that in each case he is contemplated as Mediator. This character we have shown to be subordinate to God. And the mediatorial work is performed, principally, by his humanity. As Mediator, he suffered under Pontius Pilate, he procured the resurrection of the dead, he mediates between God and man, and, in this character, he will judge the world. When, therefore, he is spoken of in his mediatorial capacity, it is reasonable to presume that he would be represented as man. And such a represen

tation can be no argument, that I can conceive, against his divinity.

That is in

I notice but one passage more. the fifteenth of the first of Corinthians." Then 'cometh the end, when he shall have deliver'ed up the kingdom to God, even the Father; 'when he shall have put down all rule, and all "authority and power.--And when all things 'shall be subdued unto him, then shall the Son 'also himself be subject unto him that put all 'things under him, that God may be all in all." Christ Jesus, as Mediator, performs, as we have seen, a part subordinate to the Father. He acts, in this character, by a commission from him. As Mediator, he receives a kingdom. The kingdom of the redeemed Church. During the continuance of his mediatorial work, this kingdom is incomplete. When it shall be completed, his work as mediator will be finished, he renders up his redeemed kingdom, "a 'glorious church, not having spot, or wrinkle, or 'any such thing," unto God, and the mediato-` rial character of the Son is laid aside forever. The Son resigns himself to the Father, having finished his work, and God is all in all. I can perceive no other natural and reasonable illustration of this passage than this. If, however, we do not give it a correct interpretation, for it is not without its difficulties, it seems, at least, not to be suited to make a reduction of the character of Christ, as it is expressly declared that "he shall have put down all rule, and all au

And he must reign

"thority and power." 'till he hath put all enemies under his feet. "The last enemy that shall be destroyed is 'death." He who can subdue sin and death, and all the enemies of righteousness, cannot be less than divine.

It must be obvious to all that have attended to the passages of scripture which have now been reviewed, and which are principally depended on by those who deny the divinity of Christ, that the most of them afford, no more than negative evidence in favour of their sentiments. While they speak of the Saviour, they do not assert his divinity. Those in which his inferiority to the Father is declared appear to be most naturally applicable to his humanity, or to his character of Mediator. At least, it must be evident to all, that, on these principles, every passage of this nature, applicable to Christ, admits of an easy and natural solution. His humanity, his mediation, his intercession, include the whole. While the immense mass of express, positive, and irresistible evidence, in favour of the Saviour's divinity, remains unaffected. I cannot perceive, after much reflection, that this course of reasoning affects the proof of his supreme divinity, at all.

And in view of all the objections which have been noticed, and which, so far as I know, are the most weighty that are made against the doctrines of the Trinity, it will be seen that they all may be obviated by a careful atten