hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of Grace ?*

Our Saviour declares, in the 18th verse of the third chapter, that he that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God: that is, because he hath not believed him to be that, which he professed to be, the only-begotten Son of God. Surely this indicates very clearly the object of a Christian's faith; the only-begotten Son of God, made flesh, and crucified for our sins; and set forth to be a propitiation THROUGH FAITH IN HIS BLOOD.†

Having already considered the testimony of John the Baptist recorded in the latter part of the third chapter, I will only recall your attention to the marked manner, in which he contrasts the nature of the Messiah with his own; He that cometh from above, is above all; he that is of the earth is earthly, and speaketh of the earth; he that cometh from heaven is above all, and what he hath seen and heard, he testifieth. Here are three points of difference. The Baptist says

*Heb. x. 29.

+ Rom. iii. 25.

of himself, that he is of the earth; that he is consequently earthly in his nature; and that, as to his doctrine, he speaketh earthly things: in each of these particulars he marks a contrast in the person of the Christ; he is from above, of heaven; he is consequently superior to all, in nature heavenly; and he testifieth what he hath seen and heard; i. e. in heaven. The parallel is thus perfect, and the contrast complete.

I will only add one remark: how strange it is, that, while John the Baptist, who did not live to see the consummation of the divine plan of mercy, spoke in such magnificent language of the exalted nature of the Redeemer, Christians, who have before them the still stronger declarations of our Lord and his Apostles, should attempt to degrade the dignity of his person, and to disparage the worthiness of the sacrifice which he offered for the sins of the world.

*

In the fourth chapter is related our Saviour's conversation with the woman of Samaria. From her words, I know that Messias cometh, it appears that the Samaritans, as well as the Jews, were looking for the advent of the Christ; and if we may judge from the woman's expression, when he is come he will tell us all

* John iv. 25.

things, their notions of the Messiah's office were far more correct than those which were held by the Scribes and Pharisees. Afterwards, when the Samaritans, amongst whom our Saviour abode two days, had heard his preaching, they said to the woman, Now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.* The despised and detested Samaritans, uncorrupted by vain traditions, and selfish expectations, recognised at once the great teacher and redeemer of the world while the Jews, who fancied themselves possessed of the key of divine knowledge, and masters of every circumstance relating to their own Messiah, as they considered him, rejected and reviled the meek and holy Jesus, calumniated his miracles, and despised his preaching.

In return for the honest readiness of the Samaritans, Jesus told them in plain, unequivocal language, that he was indeed the Messiah: he accepted from them the title of the Saviour of the world; and the whole transaction is recorded by St. John, with a view to his main object, that of proving, from the discourses of Jesus, the superior dignity of his nature. Let us make, by

1

* John iv. 42.

the way, one reflexion upon this incident in our Saviour's ministry; that divine knowledge is most readily and abundantly communicated to those minds, which are least possessed by prejudice, or by an opinion of superior wisdom.

In the fifth chapter is related the cure of the impotent man at the pool of Bethesda. When the Jews persecuted Jesus, and sought to slay him because he had done this thing on the sabbath-day, Jesus answered them, My Father worketh hitherto, and I work; that is, my Father exercises his power and providence continually, without the intervention of rest; in like manner, I perform divine works when I please. This was a plain assumption of divine authority; and so his hearers understood it: 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. You will remark, that the Evangelist does not say, that the Jews supposed Jesus to have said this, or that they misunderstood him; but that they were incensed, because he actually did make himself equal with God.

One thing is certain, that the Jews understood the phrase of the Son of God to imply

* John v. 17.

+ John v. 18.

an immediate connexion with the Father, of a peculiar and sublime nature. And if they had been mistaken in that notion, Jesus would surely either have forborne from applying it to himself upon all occasions, or have given some explanation of it. But what is the real state of the case? Instead of disclaiming that equality with God, which the Jews understood him to assert, he enforces it, and enters into particular instances: Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise.*

The Son then has equal power with the Father; but it cannot be that the Father and the Son should be opposed to, or differing from each other, in the exercise of their power; because their will, as well as their power, is identical: For the Father loveth the Son, and sheweth him all things that himself doeth. The word "sheweth" evidently means a communication, not only of knowledge, but of power,-And he will shew him greater works than these, that ye may marvel, i. e. in such a degree as to excite the astonishment and admiration of men. These greater manifestations of divine authority and + John v. 20.

* John v. 19.