THE GLORIFICATION OF JESUS.

To the Editor of the Christian Pioneer.

SIR,-In your December Number, page 450, there are some remarks ably vindicating the humanitarian interpretation of John xvii. 5, "Father, glorify thou me with thine own self, with the glory which I had with thee before the world was."

These have prompted me to solicit your permission to lay before your readers an explanation of that controverted text, somewhat different from either the Trinitarian or humanitarian, but which strikes me as at once more satisfactory, and congenial to the spirit of Christ.

It is generally assumed, at least by the Trinitarian, that the glorification for which Christ prays here, is of the nature of personal exaltation; and the humanitarian admits the assumption, while he only seeks by the analogy of Scripture to evade the orthodox inference. Both parties, interpreting Christ's words too literally, suppose him to pray simply for the glorification of self-a thing quite contrary to the humble, self-denying spirit of Jesus. And they explain the text as if it referred to that state of dignity and honour that he is now supposed to enjoy in the invisible world, at the right hand of the Father.

Now, if we consider the circumstances under which the prayer was uttered, we shall attach a very different meaning to the words. He was about to be put to death as a blasphemer; condemned to suffer as a contemner of the Deity; his character misapprehended; his whole conduct vilified; the object of his mission entirely misunderstood. Every circumstance that could cast indignity on the person, or cause despondency in the mind of the sufferer, was, at this period, arrayed against the Saviour, -the nation that he had come to save, rejecting him; the multitude that had shouted "Hosanna to the Son of David," now about to join in clamour for his crucifixion; his very disciples still misapprehending his character, and about to forsake him in the hour of trial; the prospect of leaving the world, his whole ministry apparently ineffective, his whole conduct misunderstood. The mind of Jesus would deeply feel how inimical such circumstances were to his usefulness. It was his meat and his drink to do the will of Him who sent him, and to finish his work.

His mind was ever intent on that work. His glory depended on, and was identical with, its accomplishment. May we not suppose, then, that his thoughts would rather be directed to the realization of the object of his mission, than occupied with any desire of personal exaltation; that his prayer would be a meek petition for the Divine blessing on his labours, rather than the preferring of a claim on his Father for self-glorification in consequence of his services?

I conceive, therefore, that the above words should be understood thus: "And now, O Father, glorify thou me with thine own self,”—vindicate my character with thine own to the minds of men, so as to make me glorious and my mission prosperous,- "with the glory which I had with thee before the world was," with the glory which I ever had in thy estimation.

That this is the true explanation, will appear from an examination of the context. In the first verse, Christ says, "Father, the hour is come, glorify thy Son, that thy Son also may glorify thee." How, then, did Christ glorify God? Not surely by conferring on him any personal honour that he had not before, but simply by manifesting to men his paternal character and attributes. In like manner, when he prays to the Father, "glorify thou me," does he not pray the Deity to vindicate the integrity of his injured character? This view receives confirmation from the following verse containing the ground on which he urges the petition, viz. "as thou hast given him;" or, as it may be rendered, "Thou having granted him power over all men, to give to all whom thou hast given him eternal life."

Again, he says, "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." Christ, then, is not praying for selfglorification at all, but that men might come to know his character and that of the Father, which knowledge is the only true foundation of eternal happiness. The same is evident from the fourth and sixth verses, "I have glorified thee on the earth; I have finished the work that thou gavest me to do;" "I have manifested thy name unto the men whom thou gavest me out of the world." These verses mutually explain each other, and plainly indicate

the true sense of the intermediate one. As Christ had glorified the Father by manifesting his name unto the world; so, here he prays that God would glorify him in like manner, by vindicating his character from the unjust imputations that were heaped upon it, by displaying his sufferings in their true light, and by revealing the spirituality of his mission to a benighted world. This is throughout the object of his petition. He implores his Father to sanctify his followers through his truth-by his word, which is truth. He prays also for them that would believe on him through their word-" I in them and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me."

This view of the passage removes the objection that is felt both by the Trinitarian and Arian to the humanitarian rendering. To such. readers, the latter view, though critically correct, seems forced and unnatural. If Christ be praying for personal exaltation, why does he speak of a glory that he had with the Father before the world was, if he were not actually possessed of it? But if he be only imploring God to vindicate his character, and to render prosperous his mission, then is there no difficulty in his words. He prays, simply, that he and his Gospel may occupy that place in the affections and regards of men, that they ever held in the divine estimation.

That the Trinitarian interpretation, at least, cannot be the true one, is abundantly evident. The very supposition that the being who gave utterance to this sublime petition, was that God himself to whom it was addressed, destroys at once its beauty, propriety, and truthfulness. If so, what means this language, "Father, glorify thou me with thine own self"? If so, why pray to be restored to a glory which was inherently his own from all eternity? If he were God at all, how could he with propriety, or to whom could he, bend his knees in prayer? Besides, we read in Scripture that God exalted him for his obedience, above what he was before. What, then, comes of the orthodox rendering, unless we make Scripture contradict Scripture as well as reason, and resolve the whole of religion into one chaos of inconsistencies?

Clonmel, 10th Jan. 1840.

J. O.

THE SUNDAY-SCHOOL ASSOCIATION.

To the Editor of the Christian Pioneer.

SIR,-Permit me, through the medium of your valuable work, to invite the attention of Teachers connected with Unitarian Sunday-Schools, to the claims of the above-mentioned Association.

The Sunday-School Association is calculated to effect much good, if well supported, by uniting more closely those engaged in the important work of Sunday-school instruction; by diffusing information respecting Sundayschools; and by issuing well arranged books at moderate prices.

The subscription for each School is only 5s. per annum; and a liberal allowance is made from the prices of any books supplied. The only trouble given, is that of sending a short report annually.

It is very important that every Unitarian Sunday-school in Great Britain should be connected with the Association. Subscriptions from private individuals are also very acceptable.

Further information may be obtained of the Rev. E. Chapman, Secretary; or of the Agent to the Association, Mr. John Green, Bookseller, 121, Newgate-street, London.

Hoping these few lines may be the means of making a useful institution more widely known,-I subscribe myself,

Very respectfully yours,

A FRIEND TO SUNDAY-SCHOOLS.

www.

CONVERSATIONS UPON CHRISTIAN UNITARIANISM BETWEEN A FATHER AND HIS FAMILY.-No. II.

AT the appointed time, on the following morning, Mr. Mornton and his family, with the exception of his youngest daughter, again assembled for the purpose of resuming their interesting discourse. Sophia placed herself upon a mossy seat by the side of her father, and was on the eve of asking a question, when the appearance of Minna, running, almost out of breath, and ornamented with a stream

ing garland of clinging wild flowers, interrupted the that rose to her lips.

query

Mr. Mornton. (Taking her in his arms, and stroking back a profusion of glossy ringlets that almost shaded a face of infantile beauty.) "Not so fast, my dear little girl; what is the matter?"

Minna. "Oh, nothing, Papa; only I was afraid of being too late. See," disentangling herself from her wreath, "what a pretty garland I have woven for Letty Green. She will take it to market to-morrow, and get money to buy more tea for her old grandmother."

Charles. "You are an example to all of us, Minna; but why do you pass the greater portion of your playhours in working for the poor?"

Minna. "Because Jesus Christ went about doing good; and he tells me to remember them; for, as much as ye did it unto one of the least of these my brethren, ye have done it unto me.""

Mr. M. "You are a good girl; always endeavour to act from such a principle, and you will act worthily; in the meantime, my love, lay aside your flowers, and we shall resume our religious discussions."

Henry. "Let us lose no more time; the hour will shortly expire. There now, we are nicely seated. What were you asking Papa last night, Charles?"

Charles. "I am extremely desirous to know, Uncle, why you denominate yourselves Unitarians."

Mr. M. "It is necessary that every sect of Christians should distinguish itself from others by the adoption of some particular name; and we know of none more applicable to us and the opinions we hold, than Unitarian. We, therefore, call ourselves Unitarians; maintaining the doctrine of the strict undivided Unity of God, in One Being, and One only-one will, one power, one boundless all-pervading influence, who is himself the original cause of all things, the Father of all beings, of all worlds."

Charles. "I understand you, sir; the term is certainly applicable; but we believe in the Oneness of Jehovah as clearly as you do."

Sophia. "How can you say so, Charles, when your belief is that of a Trinity in Unity?"

Charles. "Although the Divine nature remains eter