Christ bodily, co-operated in all that was done. For they are one God. Paul says of Christ, who only hath immortality;" 1 Tim. ii. 16. But he could not mean here to exclude immortality from the Father, or the Holy Ghost. And no more did Christ's ascribing his miracles to the Father, and to the Holy Ghost, exclude from the agency, which produced them, his own Divinity.

Some may imagine, that the indwelling of the Father in Christ, and the unmeasurable effusions of the Holy Ghost upon him, constitute Christ's Divinity; that he neither has, nor needs, any other Divinity, than this. But it is to be considered, that this could not constitute Christ a Divine Person. And Christ had infinite Divinity, long before these things are represented as having taken place. It was in the days of his humiliation on earth, that the Father is said to have wrought his works in him, and the Holy Ghost to have been given him without measure. But if man will permit God to decide, Christ was in the beginning, eternal ages before this, with God, and was God! His goings forth, in the form of God, and equal with God, were of old, even from everlasting. The Father's doing the works in Christ, and the Holy Ghost's being given to him without measure, seem to be expressions, accommodated to the weakness of man, to represent the fulness of the Godhead dwelling in him. But does this prove, that Christ had no divine personality? So far from this, that it

rather indicates the affirmative. For if Christ have no divine personality, how could the fulness of the Godhead be properly said to dwell in him? God is figuratively said to dwell in the believer. But I must think, that the fulness of the Godhead dwells more than figuratively in Christ: And that this indwelling indicates, that he himself equally with the other two, is a divine Person.

Some of the evidences of Christ's real and eternal Divinity have been exhibited. In the fulness of time he took on him the form of a servant. Now God says, "Behold my servant, whom I uphold-I will put my Spirit upon him." But the sense is shown to be this, "In him dwelt the fulness of the Godhead bodily." Although Christ's own Divinity at times appeared thus veiled; yet repeatedly its glorious effulgence shone through; and Christ himself did the miracles. "I will; be thou clean. I will raise this temple of my body in three days.-Thy sins are forgiven thee.-Whatsoever ye shall ask in my name, I will do it." And after the days of Christ's humiliation were ended, the evidences of his Divinity were abundant; as has been shown, in the ministrations of the apostles, and in the Revelation to St. John.

It has been suggested, that the whole economy of grace rests on the ground of there being different divine Persons in the Godhead. The Father holds and vindicates the honors The Mediator redeems. And the

of God.

Spirit sanctifies. And each must be infinite, in order to be adequate to his work. The Mediator must be "the mighty God," "the Almighty," that he may make an infinite atonement; and be "mighty to save." But though Christ must be the infinite God; yet in the scheme of grace, there must be one officially above him, who holds the honors of the Godhead; and between whom, and man, the infinite Saviour mediates. Otherwise, the whole economy of grace appears a nullity. While the Mediator must be God and man, both that he may die, and his blood be of infinite avail; there must be one God, as well as one Mediator between God and man; and one Spirit of grace, to apply the atonement, and to sanctify and save the Church.

The Bible clearly reads thus, notwithstanding all the objections and cavils against this doctrine.

No doubt Christ's mediatorial character is a constituted character. He is not of constituted, but of real Divinity. But his office as Mediator is constituted. His administration, in his glorified humanity, is constituted. This appears in such language as the following:

Therefore let all the house of Israel assuredly know, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ." "All power in heaven, and on earth is committed unto me." It is to be exercised through the glorified humanity of Jesus Christ, till the close of the last judgment. "As the Father hath life in himself; so hath

he given unto the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man." Here we learn one reason why Christ's authority is said to have been given him; "because he is the Son of man." As the Son of man, Christ can have nothing but what is given him. Hence we read, "The Lord said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool." "Rule thou in the midst of thine enemies." "I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for, thy possession. All power in heaven and on earth is committed unto me." "Wherefore God hath highly exalted him, and given him a name, that is above every name."" And hath made him Head oyer all things to the church." "Him hath God exalted-to give repentance to Israel, and forgiveness of sins." "Then cometh

the end, when he shall have delivered up the kingdom to God, even the Father." "Then shall the Son also be subject to him, who did put all things under him; that God may be all in all." Much we find, in the sacred writings, of this tenor. This has induced some incautious readers to suppose, that the whole Person of Christ is derived and dependent! But these, and all similar scriptures, relate not to the Divinity of Christ's Person; but to the mediatorial administration of Christ, in his glorified humanity. It is "because he is the Son of man." The whole

economy of grace proceeds on the plan, of the constituted offices of Christ; while it rests, at the same time, on the everlasting basis of his real and proper Divinity. Christ in his humiliation was appointed to a certain work. And in his glorified humanity he is appointed to the government of the world, as well as to the work of intercession in heaven; till the chosen of God shall be gathered in. The power and glory of the infinite Godhead, during this mediatorial reign, are exhibited through the glorified humanity of Christ. Angels are his ministering spirits, to gather in the heirs of salvation. And sufficient notice is given, that all this is a constituted economy between the Persons in the Godhead. But when the judgment shall be finished, this peculiar economy of grace will cease, as having fully accomplished its object. But the Divinity of Christ will not cease. Nor will it cease to be a truth, that there are three in heaven, the Father, the Word, and the Holy Ghost; and that these three are one.

We find, in the writings of St. Paul, the Unity of the Godhead, in opposition to the pagan polytheism, asserted, from which, some attempt to derive an argument against the doctrine of the Trinity, and the proper Deity of Christ. Says the apostle; "One Lord, one faith, one baptism."" For though there be, that are called gods, whether in heaven, or on earth; (as there be gods many and lords many :) But to us there is but one