principle than the orthodox view of our Lord’s person and work, and he will be astonished to find how this view is woven into the very texture of the whole Gospel. Jesus Christ was neither the Holy One, nor the Just One, if He were not the God-man. (See Acts 3 :14; Acts 2 :2 7 ; Acts 7 :52.) In short, we must tear up our Bibles and wait for a new Christ, if He of Nazareth be not what all His teachings compel us to be lieve He was, God Incarnate. A Socinian may well ask: “Whence hath this man this wisdom, and these mighty works?” (Matt. 13:54); but to us that question is forever answered by the assurance that “The Word was made flesh and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1 :14), The argument is cumulative, and must be looked at as a whole as well as in detail. To us it appears irresistible. Let no Unitarian seek to evade its force by taking refuge in those passages which affirm Christ’s inferiority, as man and mediator, to His Father; such as Mark 13:32; John 10:29, and John 14:28. Such passages as these are not to the purpose. No one denies that, as man and mediator, our Lord was in ferior to His Father. But to prove that He was inferior in one sense, does not disprove that He was equal in another sense. When you have demonstrated that He was a man, you have not shaken, or even touched, the evidence that He was God. The Saviour had a human soul with its natural limita tion of knowledge, and a human body with exposure to death. This is admitted on all sides. The orthodox believe it as truly as their Unitarian friends. But the Gospel testimony teaches us something more. It reveals the Godhood of Jesus of Naz areth, and tells us that He thought it no robbery to claim equal ity with His Father. It is, therefore, disingenuous, or, at least, illogical, to quote testimonies to the humanity of the Christ in reply to the proof of His possession of a divine na ture as well. The two questions are quite distinct. It is a
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