not be true. Again, chap. xvii. where he is pray ing for his difciples, he fays, "I pray for them, I

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pray not for the world, but for them which thou "haft given me; for they are thine, and all mine are thine, and thine are mine, and I am glorified "in them." The Greek is, Και τα εμα πανασα ες:

Hai Ta σa eμa, that is, all that I have is thine, and that thou haft is mine. What language is this, with which to addrefs the Omnipotent Father and GoD of the univerfe, if the perfon fo addreffing him is not equal and confubftantial, or is, in any degree, in his nature inferior to GOD? Addrefs your fuperior neighbour in terms of this kind, and wonder not if you meet with a return anfwerable to your prefumption and infolence. Quibbles and evasions here, from the indeterminate language of the English, are all entirely frivolous and useless. The Greek in this, as in the foregoing inftance, is in the neuter plural, which comprehends every thing that is conceivable and poffible, παντα όσα έχει ὁ πάλης εμα εςί, and τα σα εμα.

I fhall produce only one paffage more from the holy Evangelift, Chap. xx. and it is relative to our LORD's making himself known to Thomas, after his refurrection. It feems he had appeared to many of the difciples, who had informed Thomas that they had feen the LORD; but he gave no credit to them, declaring that, except he had the most certain poffible evidence, he fhould pay no regard either to

their

their teftimony or to appearances. Some days afterwards it happened that the difciples were affembled together, and Thomas was among the number. Unexpectedly, the doors being fhut, JESUS appeared in the midft, and, when he had calmed their minds by speaking peace to them, he calls to Thomas, and bids him put his finger into his hands, and thruft his hand into his fide, and "be not faithlefs, "but believing." Obferve well the conduct of Thomas upon this occafion; he faw enough to convince him of all he wanted to know, he saw the wounds, he faw that it was his crucified master, therefore Απεκρίθη ὁ Θωμας και ειπεν ΑΥΤΩ, ὁ Κύριος μου και ο Θεος μου, "Thomas answered and faid to him, My LORD and my GOD." To evade the force of this confeffion of Thomas, -much art and many quibbles have been reforted to; and, among the reft, it has been fuggefted that the words were merely an effufion of furprise and aftonishment, and therefore not to be regarded as of any confequence. But why should surprise and astonishment cause him to use these words rather than any other? The force of fudden surprise, I acknowledge, is very great, but is not fuch as to make a man speak what is of no confequence, but, juft the contrary, to make him speak things that are of the utmost confequence, to speak the things that really are, and not the things that are not. When the gentleman's fervant discovered our Charles II. under the difguife in which he lay in bed, how did the poor fellow's fud

den furprise operate upon him? He dropped upon his knee, and addreffed him with the terms King and Majefty; terms, at that time, dangerous to be used, because true. But these true terms were drawn from him under the fuddenness of his surprise, and therefore the fuddennefs of furprise operates towards the manifestation of real truths; and hence, if from this caufe Thomas called his mafter his LORD and his GOD, his calling him fo ought to be most feriously attended to, as being the genuine evidence of what Thomas was really, and from his heart, perfuaded that he was. However, Thomas's words did not proceed from any fuch caufe as this. They were a concife, but complete, confeffion and declaration of his faith, deliberately conceived, and from conviction, and contain much more in them than generally had been imagined. They are in acknowledgement, that the perfon to whom he addreffes himself is the Son of Man, invefted with all power in heaven and in earth; and they are in atteftation of his Divinity, and that he is the Son of GOD. Kupos, as is evident from its theme Kugos, and its derivative Kupuw, which fignifies to exercife dominion, is a person that has dominion. This, therefore, Thomas acknowledges in his crucified Mafter, when he fays to him, 'O Kupios μou, and when he addreffes to him the words Ο Θεος μου, he thereby acknowledges his Divinity in his union with the Aoyos, who Θεος ην.

There

There has been, it is to be feared,, a too, general mifapprehenfion, that the words under confideration are merely a repetition of the fame idea; but the ideas are totally diftinct. The former words we may, perhaps, the more clearly fee the force of, if we attend to the following particulars: When JEsus, fupported by his union with the Aoyos, had gone through all his various fcenes of perfecution and rebuke, finlefs, and without fpot or blemish, he, at length, was brought to the laft fad acts of the dreadful tragedy, and nailed to the crofs. Under these circumftances, it was neceffary that the Divinity fhould withdraw, that all might be accomplifhed, and JESUS expire. He withdrew; JESUS moft feelingly exclaimed, "My GoD, my GOD, why haft thou forfaken me!" foon after which all was finished; he bowed the head, and gave up the ghoft. From the crofs he was removed to the fepulchre, and on the third day the Divinity refumed its union, and GoD raifed up that fame JESUS, who was crucified, from the dead. He raifed him up to be moft amply recompenfed for all his grievous fufferings, and for the work which he had accomplished, to be a prince and a faviour, to be both LORD and CHRIST. "Let all the houfe of Ifrael" (faith St. Peter, Acts ii. 36.) "know affuredly, that GoD "hath made that fame JESUS, whom ye have cru

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cified, both LORD and CHRIST:" Kvetov na Xa501. And he himself faith to his difciples, after his refurrection, "All power is given to me in heaven "and

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"and in earth." This power, it is prefumed, was given him as a recompence for his fufferings, in confequence of his union with the Aoyos; for, the Son of GOD, after the refurrection of JEsus, returning to the bofom of his Father, and to the glory which he had with him before the world was, neceffarily carried with him the crucified JESUS, in whom he had tabernacled, and there placed him at the right hand of the Majefty on high; and, the union ftill continuing, all power was devolved upon him; and "GOD highly exalted him, and gave him a

name that is above every name, that at the name "of JESUS every knee fhould bow, of things in "heaven, and things in earth, and things under "the earth, and that every tongue fhould confefs « that Jesus CHRIST iS LORD, ότι Κύριος Ιησους 66 Xpsos, to the glory of God the Father." Philip. ii. 9. Impreffed with thefe, or with fimilar fentiments, Thomas, when he faw that his crucified Mafter really was rifen from the dead, knowing the power by which he was raised, and the confequences that followed from that refurrection, in this exaltation, moft amply, and without any referve, makes a full confeffion of his faith, Ὁ Κύριος μου, και ὁ

05 μo; a confeffion which the LORD received with full approbation, as appears by the anfwer which he made to Thomas, "Because thou haft “seen, thou haft believed," namely, that I am Kupios naι Osos, "Bleffed are they that have not feen, and yet have believed."

But