ascribe to him; yet to Philip thus thinking of him, Christ says in fond reproof, "hast thou not known me, Philip?” All the disciples allowed him to be the Christ, but he called upon them to do something more; to believe that he possessed a higher character than this, for else Philip's answer is nonsense. "Lord, shew us the Father and it sufficeth us." As if he had said, we will then believe that we know him, and that you and he are one. "He that hath seen me" repeats our Saviour in the most express terms," hath seen the Father; and how sayest thou then, shew us the Father ?"

Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself: but the Father that dwelleth in me he doeth the works."

"Believe me that I am in the Father, and the Father in me; or else believe me for the very works sake." John xiv. ver. 10, 11.

Now if our Saviour does not call upon them to believe something more than they had hitherto believed, there is much ado about nothing; but they already believed at least as much as any modern Socinian.

"At that day ye shall know that I am in the Father, and you in me, and I in you." John xiv. ver. 20.

"If I had not done among them the works which none other man did, they had not had sin, but now have they both seen and hated both me and my Father," John xv. ver. 24.

"I came forth from the Father, and am come into the world: again I leave the world, and go to the Father." "His disciples said unto him, lo, now speakest thou plainly, and speakest no proverb."

"Now are we sure that thou knowest all things and needest not that any man should ask thee; by this we be

+ "We believe and are sure that thou art that Christ, the son of the li ving God," John vi. 69.

world was.'

And all mine are thine, and thine are mine; and I am glorified in thein."

That they all may be one; as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me."

"And the glory which thou gavest me, I have given them, that they may be one even as we are one." John xvii. ver. 5, 10, 21, 22.

That is, if words mean any thing. that there may be the same intimate union betwixt them, that there is between us. Here is expressed in this verse on the part of Christ a direct assumption of equality with the Father ; a direct declaration of that same sort of communion between the Father and himself, which he insinuates shall be the lot of his disciples, amongst whom a perfect equality sub sisted.

• Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me; for thou lovedst me before the foundation of the world.”+ John xvii. ver. 24.

"And Thomas answered and said unto him, my Lord and my God." John xx. 28.

* Áll this is ridiculous, unless our Saviour had been telling them that he had some hig' er character than that of the Messiah, for that he was the Christ they believed already; this they had acknowledged long before.

+ To learn how this may be explained away, I refer the reader to the new translation, which, together with the Rev. Lant Carpenter's “Unitarianism the doctrine of the gospel," I earnestly recommend to the perusal of all who waver in the trinitarian faith.

The Socinians call this an exclamation, as if one should say, Oh my God! but let us remember, that if it were an exclamation, it was, by the only possible translation of the words, an exclamation addressed unto him," (Christ.)

I have hitherto adhered to the order in which the verses I have quoted, follow each other in the Gospel; in future it will be found that I have not uniformly done so.

He that cometh from above" says John the Baptist, speaking most expressly of Jesus Christ, "is above all: he that is of the earth, is earthly, and speaketh of the earth, he that cometh from Heaven is above all."

The Father loveth the son, and hath given all things into his hand." John iii. ver. 31, 35.

"Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God." John v. ver. 18.

How odd that the Jews of that day, should have been so little acquainted with their own language, as to understand what our Saviour meant to affirm, less perfectly than the Socinians of the 19th century do!

For the Father judgeth no man; but hath committed all judgment to the son."

That all men should honour the son, even as they honour the Father." John v. ver. 22, and part of 23.

We might suppose that Christ in the first of these verses meant to represent himself as the judge merely of that order of intelligent beings called men, but that he not long before speaks of himself as having all things given into his hand. St. Paul also tells us of Christ (Eph. i. 21,) that he is set above every name that is named, not only in this world, but also in that which is to come."

And he said, Lord I believe, and he worshipped him." John ix. 38.

Whose" (speaking of the Jews) are the Fathers, and of whom as concerning the flesh, Christ came," who is over all, God blessed for ever. Amen" Rom. ix. 5.

* Here the Socinians, claiming a license exercised of old by Prologue in the Midsummer Night's Dream, (of whom we know that he did not "stand upon points,") substitute a full stop for a comma, and conclude the verse thus "God, who is over all, be blessed for ever."

I have before quoted part of this verse, as I have also, of the four last verses of the epistle to the Ephesians, to which, at length, I beg of the reader to refer.

"Let this mind be in you which was also in Christ

Jesus."

"Who being in the form of God thought it not robbery to be equal with God."*

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men."

"And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

"Wherefore God also hath highly exalted him, and given him a name which is above every name;"

That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;"t

"And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Philip ii. ver, 5, 6, 7, 8, 9, 10, 11.

"In whom we have redemption through his blood, even the forgiveness of sins."

*Did not eagerly grasp at the resemblance to God," the Socinians

say.

+ The Socinians have not quite determined whether they shall render it "to the name," or "in the name of Jesus," &c.; but they have quite determined that "things above the earth, below the earth, &c. mean only, that all human Creatures shall acknowledge his" (Christ's)" religion." How must we lament the apostle's studied ambiguity of phrase and abuse of terms! How bewail his inconsistency; now advising Timothy to "hold fast the form of sound words which" he had heard of him; now speaking in language which it was impossible for Timothy, or the Phillippians, or any body else of ordinary capacity, to understand! Who could have supposed, if he had not been told, that "beings in heaven, and on earth, and under the earth” mean "all human creatures ?" Surely this is not a form of sound words! See new translation. I refer the reader to Eph. c. i. ver. 21.-a passage which cannot be misunderstood.

R

"And he is before all things, and by him consist."

"And he is the head of the body, the Churc the beginning, the first born from the dead; t things he might have the preeminence."

"For it pleased the Father that in him al should dwell." Colos. i. ver. 14, 15, 16, 17, 18 "To the acknowledgement of the mystery and of the Father, and of Christ." Coloss. ii. second verse.

pa

What wretched tautology! What unmeani Unless the apostle, after having spoken of the generally, in its fulness, in its most comprehensi as embracing the three persons who compose it, t on to speak of two of those persons particularly tinguished from each other, what can he mean ?God, and of the Father, and of Christ."-It wou been as little ridiculous to say (so the Socinian mus of God, and of God, and of Christ. If the Father alone, why this disinction between God and the I Setting our Saviour out of the question, how does cinian explain this? Now where the conjunction a curs twice in this sort of way, it is common to sul for the first, the word both. Thus translated ho plainly the text in question would declare Christ part of the God-head,-it would stand as follow mystery of God, both of the Father, and of Chris

See new translation for the elucidation of this verse.

The succeeding words, the Socinians do not admit into th translation.