In him dwelleth all the fulness of the Godhead bodily. Col. ii. 9.

That ye might be filled even to all (siç πav) the fulness of God. Eph. iii. 19.

The first affirms the incarnate Godhead of Christ as the One in whom (see next clause, v. 10,) we are complete, for He is the head of all principality and power. The second (somewhat obscured by the received translation) imports that we may be filled "each in our degree and to the utmost bound of our finite capacity, even as God is full, with Divine goodness" and this again flows from our knowledge of the illimitable love of Christ.

The difficulties, when fairly tried by the context in each case, crumble into dust; and the formidable line of objections founded on them melt like embankments of snow, when exposed to the full light of other Scriptures which assert the true Godhead of the Son.

But now, I ask, do these contrasted truths divert us from reposing supreme trust in Jesus Christ? Do they, even so far as this, confuse our confidence, by setting up any other as the recipient of equal honor? Because the saints are loved with Divine love, know God, are changed into his image, are called his sons, are made one with the Father and with Christ, work mighty works by his power, are raised to Christ's throne, shall hereafter possess a perfect knowledge, are made acquainted with the mysteries of Gospel grace, may even officially be called gods, and what is a far higher privilege, be filled with all Divine goodness, is any claim set up on their behalf for trust or worship? Gather together all the privileges of Christians here set forth; entwine them into one radiant crown; place that crown, as you are perfectly

warranted in doing, upon the head of some eminent saint, Peter, or Paul, or John, or upon the head of the Church Catholic, the Bride, is there in all these lustrous glories any temptation held out to confide in absolutely, or supremely to love that saint or that church?

We acknowledge the extremity of abasement to which Jesus descended. We believe the summit of glory to which He will raise his people. We accept the simple declarations of Scripture with regard to both these facts. But for a man to take his stand alternately on the lowest step of Christ's humiliation, and on the highest step of his children's exaltation, and thence to deny the Supreme Deity of him who stooped so low that He might draw us up so high, seems an ingratitude of which our dealings with our fellow-men afford no parallel.

See p. 63.

We referred before to the opening of the Epistle to the Ephesians - Scripture does not contain a more rich exhibition of those things which are ours in Christ: now if St. Paul had closed that chapter by arrogating Christ-like honors or Christ-like homage to himself and his brethren, there would have been some ground for alarm that the dignities of his people were eclipsing the supremacy of their Lord. How different is the spirit breathed through his glowing prayer:

"That the God and Father of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when He raised him from the dead, and set him at his own right hand in the heavenly places, far above all

principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head

over all things to the church, which is his body, the fulness Eph. i. 17-23.

of him that filleth all in all."

Behold, the Son is on the everlasting throne: and we are under his feet. Moved indeed, by Divine compassion, He once forsook that throne, and came forth from the bosom of his Father, that He might gather together the children of God which are scattered abroad, and present them as one family before the presence of his glory with exceeding joy. Is your trust weakened in him because of his exceeding humiliation? or do you think the less of him for the glory to which He elevates his people? Nay, verily gratitude can find no words to express itself when we believe on him who, being over all, God blessed for ever, partook of our flesh and blood, and now seated far above all principality and power, is not ashamed to call us brethren.

Heb. ii. 11.

CHAPTER VI.

AND now I would state my next proposition, and briefly sketch the testimony on which it rests.

That Scripture in the Old and the New Testament alike proves the coequal Godhead of the Holy Spirit with that of the Father and of the Son.

May the same Spirit grant us reverence, and humility, and Godly fear in this solemn inquiry!

The reader will not fail to observe what strong collateral evidence of the possible plurality in unity, and therefore of the possible coequal Deity of the Father and of the Son, we shall obtain, if another be revealed in Scripture;

as one who is to be distinguished from the Father and the Son;

as one to whom such personal properties and actions are assigned as prove independent and intelligent personality;

as one to whom Divine attributes are ascribed, and by whom Divine offices are exercised;

as one worshipped in parity with the Father and the Son;

as one declared to be Jehovah and God.

Here, indeed, we might expect the evidence to be more subjective: for the peculiar office of the Holy Ghost in

the economy of redemption, is ever represented as the quickening and fostering of the hidden life within. It is, however, none the less conclusive. If, as we gaze on the sun shining in the firmament, we see any faint adumbration of the doctrine of the Trinity in the fontal orb, the light ever generated, and the heat proceeding from the sun and its beams threefold and yet one, the sun its light and its heat:- that luminous globe, and the radiance ever flowing from it, are both evident to the eye, but the vital warmth is felt, not seen, and is only manifested in the life it transfuses through creation. The proof of its real existence is self-demonstrating.

(1) That the Divine Spirit is to be distinguished from the Father and the Son, appears from all those passages in holy Scripture, which reveal to us the simultaneous coöperation of three infinite agents.

Thus when we read, at our Lord's baptism, of the voice of the Father, of the human presence of Jesus, of the visible descent of the Spirit, for "the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Luke iii. 21, Son, in thee I am well pleased: "— we are compelled to say, that the descending Spirit is distinct from the baptized Saviour, and from the approving Father.

22.

John xiv. 16.

And when Jesus says, "I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever: and when this promise being fulfilled on the day of Pentecost, we find that the Holy Ghost appeared seated on