after the flesh, but after the Spirit. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." We have in these words a clear and consolatory description of the blessed fulfilment of that original promise, which accompanied the sentence of death pronounced upon our first parents; and which shewed, that, even then, "mercy rejoiced against judgment." The deliverance then promised was that "wisdom of God in a mystery, which God ordained before the world unto our glory;" the purposes of which were accomplished by the incarnation, and ministry, and sufferings, of the Son of God. This hidden wisdom "God revealed unto the Apostles by his Spirit, that they might know the things which are freely given us of God; which things also they spoke, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." And so instructed respecting that "Lord of Glory whom the princes of this world crucified," the Evangelist declared, in the words of our text, "The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the

c Rom. viii. 2-4; 10, 11.

d I Cor. ii. 7-13.

only begotten of the Father) full of grace and truth."

This passage stands in the middle of St. John's introduction to his Gospel; and it is connected, by the two first clauses, with the preceding verses of that introduction, in which he speaks of the preexistence and dignity of "the Word who was made flesh," and of his reception in the world. The latter clauses of the verse introduce the statement which he then subjoins respecting the exhibition of his glory, and the effects and purposes of his manifestation in the flesh. The Evangelist first states the original cause, and then proceeds to state the effect; which undoubtedly corresponds to the order of the divine intentions and dispensations. But our limited conceptions will best enable us, first to consider the effect, and then to ascend to its cause; first to observe the method and consequences of the Gospel revelation, and afterwards to advert to the origin and dignity of him who was thus manifested in the flesh, which afford the fullest, and indeed the only adequate, assurance that he is "mighty to save.”

"The Word was made flesh, and dwelt among

us full of grace and truth."

both of this verse, and of the

The phraseology

preceding ones,

supposition that

can only be reconciled with the the Evangelist speaks not here of any abstract quality, or of the doctrine of the Gospel; but of

a person; and certainly, therefore, of him who was "the author and finisher of our faith." And whether or not he had existed previously to his appearance in the world; and whatever were the dignity which appertained to him in such a prior state; yet that being "made of a woman," he partook of flesh and blood; that he "dwelt among us" in the likeness of men, and shared in all the affections, and infirmities, and casualties of our common nature, was an obvious and undeniable fact; upon the certainty of which every other assertion respecting him avowedly proceeds. Yet he spoke and acted as one who had authority; he dwelt among us full of grace and truth, but in an official character. He professed to be sent of God; yet he had not come armed with vengeance; but as one commissioned to offer forgiveness, "to seek and to save that which was lost:" He was meek and lowly of heart, affable and benignant in demeanour. With lips full of grace he invited the weary and him rest for their souls. By admonition and by promise he succoured the tempted. He encouraged the suppliant to perseverance in prayer. He animated the penitent with the assurance of pardon. He imparted his instructions on subjects of high and holy import with a condescension, which shewed his unlimited benevolence; with a readiness and calm confidence, which shewed

heavy laden to seek of

that he spake of heavenly things as one familiar with them, and of earthly things as one who "knew what was in man." "He spake as never man spake;" as one "in whom were hid all the treasures of wisdom and knowledge;" and to whose view "the abundance of the heart" of man was open. His words flashed conviction on the soul, for they met both the avowed objections, and the secret surmises, of the gainsayer; they were calculated to alarm the careless; they were adapted to the fears and wants and dangers of the humble inquirer. Thus did he dispel those mists of ignorance and error, which before obscured the knowledge of him, "whom truly to know is everlasting life."

"He dwelt among us, full of grace and truth; and we," says the Evangelist, "beheld his glory, the glory as of the only begotten of the Father." He came not indeed in the artificial pomp of human glory and dignity; but in mercy and tenderness, majesty and omniscience, wisdom and power; in the bright effulgence of those perfections which we attribute to the Father, and which constitute his glory. Those who were with Jesus most, saw more, not of his infirmity, but of his glory. At his baptism, by his miracles, at his transfiguration, resurrection, and ascension "he manifested his glory" as "the only begotten of the Father."

To the Apostles was also vouchsafed a fuller assurance and evidence of the same truth; for they were to "bear witness, and to shew unto the world that eternal life, which was with the Father, and was manifested unto them." "Of his fulness," says the Evangelist, "have all we received, and grace for grace. grace. For the law was given by Moses, but grace and truth came by Jesus Christ." The same grace which he exhibited in his life, was in a more especial manner exercised towards his Apostles after his ascension; that it might be evidenced to the world by the illumination of their minds, by the importance, and suitableness, and efficacy of the doctrines they taught, and by the mighty works which they wrought through the name of Jesus, that they were sanctioned, and taught, and supported from above. His was the fulness of grace and truth; and "of that fulness they received grace" abundant in degree, increasing in extent, and "instead of" that of the Old Testament, which "though it was glorious, yet had no glory by reason of that which so far excelled it." "The law given by Moses" was holy and divine, but it was "the ministration of condemnation ;" and had only "the shadow of good things to come." The grace" which it left imperfect, and "the truth" of all that it promised and prefigured, "came by Jesus Christ;" who was "the end of the law for righteousness to every