Isa. xlv, 22, with Matt. xi, 28: and Isa. xlv, 24, 25, with 1 Cor. i, 30, 31; and Phil. iii, 8, 9. John i, 1. In the beginning was the Word, and the Word was with God, and the Word was God. Chap. xx, 28. Thomas answered and said unto him, My Lord, and my God. 1John v, 20. This is the true God, and eternal life. Heb i, 8. But unto the Son, he saith, Thy throne, O God, is for ever and ever. Rev. i, 17. I am the first and the last: compared with Isa. xlviii, 12. Isa. ix, 6. His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace. Matt. i, 2, 3. Emmanuel, God with us. 1 Tim. iii, 16. God was manifest in the flesh. Compare Isa, vi, 1-3 with John xii, 40, 41.

The Holy Ghost is expressly called God in Acts v, 3, 4. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost? Thou hast not, lied unto men but unto God. He is also called Jehovah, Isa. vi, 8-10, compared with Acts xxviii, 25-27. Compare also John i, 13, with chap. iii, 5, 6, 8.

Eternity is ascribed to Christ in Isa. ix, 6; Heb. i, 10-12; and xiii, 8; 1 John i, 2; Rev. i, 8; 11, 17; and ii, 8; and xxii, 13. Omnipresence is ascribed to him in Matt. xviii, 20; and xxviii, 20. Ephes. i. 23; Col. 1, 17; Heb. i, 3. To Christ is ascribed all power, in Matt. xxviii, 18; Rev. i, 8; Phil. ii, 21. To him is ascribed omniscience, in Col. ii, 3; John xxi, 17; Rev. ii, 23, compared with 1Kings viii, 39; and Jer. xvii, 10.

He is

called the only wise God, in Jude, verses 24, 25. Christ is the Angel of the LORD, or as it might be read, The ANGEL JEHOVAH, who ap. peared to Moses, Exod. iii, 2-17; and afterwards proclaimed his name and perfections, Exod. xxxiv, 6, 7. Compare Gen. xlviii, 15, 16; Jud. ii, 1-5, with John i, 11; Mal. iii, 1; Zech. ii, 8--11. Eternity is ascribed to the Holy Ghost, in Heb. ix, 14; omnipresence, in Psalm cxxxix, 7; omnipotence, in Mic. ii, 7: See also Luke i, 35; Rom. xv, 13, 19; 1 Cor. xii, 8-11; Ezek. xxxvi, 27. Omniscience

is ascribed to him in 1 Cor. ii, 10; and Isa. xl, 13, 14; and prescience in Acts i, 16. And he is called the good Spirit, the holy Spirit, the Spirit of grace and of glory; Neh. ix, 20; Psalm cxliii, 10; and li, 11; Heb. x, 29, 1 Pet. iv, 14.

To Christ is ascribed the creation of all things in John i, 3. All things were made by him; and without in was not any thing made, that was made. Col. i, 16; and Isa. xliv, 24. And also the preservation of all things; Col. i, 17; and Heb i, 3. Of raising the dead likewise, John v, 21, 25, 28, 29. He is equal with the Father, in all Divine works, John v, 17-19. To the Holy Ghost is also ascribed the work of creation in Gen. i, 2; Job xxxiii. 4; and Psalm civ, 30. To him is ascribed miraculous works, in Matt. xii, 28, Rom. xv, 19; and Heb. ii, 4. And also the work of conver sion and sanctification, in Ezek. xxxvi, 27; John iii, 5, 6; Titus iii.5; 2 Thes. ii, 13; and 1 Pet. i, 2. Compare also Ephes. i, 18-20; and iii, 16.

And

SJohn v, 23. That all men should honor the Son even as they honor the Father. He that honoreth not the Son, honoreth not the Father, which hath sent him. Matt. xxviii, 9. And they worshipped him. Acts i, 24. And they prayed and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen; Acts vii, 59. Lord Jesus, receive my Spirit. Heb. i, 6. let all the angels of God worship him. See Rev. v, 8-13. Compare Isa. ii, 11, 17, with Acts x, 25, 26; and xiv, 13-18; Rev. xix, 10; and xxii, 8, 9. Compare also Isa. xlv, 22, 23, with Rom. xiv, 10-12, Phil. ii, 9-11. He is equally worshipped with the Father, in baptism, Matt. xxviii, 19, in the apostolic benediction, 2 Cor. xiii, 14; and in the apostolic salutations, Rom. i, 7; and xvi, 20, 24; 1 Cor. i, 3, and xvi, 23, 2 Cor. i, 2. You will see the same in all Paul's epistles, except that to the Hebrews.

The Holy Ghost is worshipped, as a Divine Person, equally with the Father and the Son, in baptism, Matt. xxviii, 19, in the benediction, 2 Cor.

the Father, to the Son, and to the Holy Ghost; and so ascribed as to shew, very clearly, that these three are self-existent Persons in the Godhead. We believe the Father, the Word, and the Holy Ghost are Persons, because they are so represented in the Scriptures. But they are persons in a peculiar and exalted sense; for they eternally exist in the same Divine essence. How do any prove that the Father is a person, self-existent and eternal? Unquestionably it is done by the representation given in the Scriptures. In the same way, we are taught and assured that the Word and the Holy Ghost are as really Persons self-existent and eternal. How then can we believe that the Father is a self-existent Person, without believing that the Word and the Holy Ghost* are so like

xiii, 14, and in the salutation, Rev. i, 4, 5. He is also represented as being worthy of equal honor and worship with the Father, and the Son, by all the ascriptions of Divine names, Divine perfections, and Divine works, which are made to him.

"Whatever is ascribed to the other persons, is equally ascribed to him; whatever is intended by the name of the Father and the Son, he is equally concerned in it." OWEN, on the Spirit.

*"We are said to be baptized into his name, (that is, of the Holy Ghost;) "and no sense can be affixed to these words, that does not include his personality, for they signify our religious owning the Father, Son, and Holy Ghost, in our worship, faith, and obedience. As we own the one, so we own the other, and if we own the Father as a distinct person, so we do the Holy Ghost, for we are alike baptized into their name, equally submitting to their authority, equally taking the profession of their name unon us. OWEN, on the Spirit.

wise? Let us, then, not be wise above that which is written: but let us humbly receive as truth, what God has revealed, without thinking that we can find out the Almighty unto perfection.

Objections may be further obviated by considering "that the names, Father, Word, or Son, and Spirit, are not intended to describe the manner, in which the three Divine Persons subsist, but the manner, in which they act; not what they are in themselves, (that is not revealed;) but what they are to us, according to the respective offices, which they have been pleased to assume in the redemption of man. And, therefore, though one of the names of office may seem greater than the rest, yet this does not denote that the person, who bears the name is greater than the other persons. The name of the Father may seem greater than that of the Son, or of the Spirit; and Christ speaks of the Father as greater than he; and the Spirit, as well as the Son, is sent; but as these are names of office, and not of essence, they only describe the nature of the office assumed, which

may be greater or less; but as to the essence, there is neither difference nor inequality."*

It should also be further considered that the WORD, who is eternal and self existent, equally with the Father, has been made flesh;t for verily he took not on him the nature of angels; but he took on him the seed of Abraham. And in all things, he was made like unto his brethren:

*BURDER'S Village Sermons. †John i, 14. Heb. ii, 16, 17.

*

as Moses had said, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: Jesus Christ is therefore God and man united, two distinct natures, and but one person. He is Immanuel, God with us,f God manifest in the flesh. That can therefore be said of Christ, which can be said of no other person. As to his Divine nature, he is Jehovah, the first and the last the mighty God, the everlasting Father: but as to his human nature, he is the child born, the son given.** As God, all things were made by him:tt but as man, he was made of a woman:‡‡ As God, he is over all, blessed forever:§§ but as man, he was acquainted with grief, and his soul was exceedingly sorrowful, even unto death. As God, he knew what was in man, he knows all things, and he searches the reins and hearts:¶¶ but as man,he knew not all things, but increased in wisdom.§§§ As God, all which the Father possesses, belongs to him:ttt but as man, he had not where to lay his head.‡‡‡ As God, he is the life:¶¶¶ while, as man,

Isai. liii, 3; Matt. xxvi, 38, 11John ii, 24, 25; and xxi, 17; Rev, ii, 23.

SSS Mark xiii, 32; Luke ii, 52. tttCol. i, 16; Psalm xxiv, 1; Matt. xi, 27; John xvii, 10.

he was put to death; and the same Person, who being in the form of God, thought it not robbery to be equal with God, became obedient unto death, even the death of the cross.* His Divine nature was in heaven; while his human nature was on earth.f As God, he is, equally with the Father, the blessed and only Potentate, the King of kings, and the Lord of lords:‡ but as man and Mediator, he is the Father's servant, has received a commandment from him, and does those things, which are pleasing in his sight.§ In this assumed character, the spirit is given to him; all fulness dwells in him, for the benefit of his people; all power is given, or all authority is delegated, to him; he is exalted at the Father's right hand, a Prince and a Savior; the Father hath given to him, to have life in himself, and hath given him authority to execute judgment also, because he is the Son of man.||

Let all these things, dear brethren, be duly considered, in connexion with the numerous passages, which we have quoted, or to which we have referred;¶

*Acts ii, 23; and v, 30; Phil. ii, 6-8.

†John iii, 13.

+ 1 Tim. vi, 15; Rev. xix, 16. §Isai. xlii, 1; and lii, 13; John x, 18; and xii, 49; and xiv, 31; and viii, 29.

John iii, 34; Col. i, 19; John i, 16; Matt. xxviii, 18; Eph. i, 20-22; Acts ii, 33; and v; 31; Phil. ii, 9; Heb. i. 3; and xii, 2; Rev. iii, 21; John v, 26, 27.

#Luke ix, 58.

and we believe you will find the whole of what is revealed concerning the Father, the Son, and the Holy Ghost to be entirely consistent and harmonious. Were all these things thus considered, many difficulties would be easily removed; and many objections as easily answered.

No similitude can be drawn from men or the works of creation to explain the manner of the Divine existence, one God in three Persons, the Father, the Word, and the Holy Ghost. No similitude should be attempted. "To whom then will ye liken God? or what likeness will ye compare unto him?"

Let no lightness of mind, nor flights of fancy be indulged in contemplating or in speaking of this adorable mystery. But let us always view it, with solemn awe, profound reverence, and adoring humility. Let us feel that we are but of yesterday, and, comparatively, know nothing If any be otherwise minded, let them remember that Christ has said, Except ye be converted, and become as little children, ye shall not enter into the kingdom of

heaven.

We trust, beloved brethren, that ye will hold fast the faithful word, as ye have been taught, that ye may be able by sound doctrine both to exhort and to convince the gainsayers. Look to yourselves, that we lose not those things, which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God:

this request; and that he will be amply rewarded for his labor. Prov. ii, 1-5; John vii, 17.

he that abideth in the doctrine of Christ, he hath both the Father and the Son.* Therefore, brethren,dearly beloved and longed for, our joy and crown, so stand fast in the Lord, dearly beloved. And "stand by your baptism. Walk

up and down in the name of the Father, Son, and Holy Ghost, that name of God, that was called upon you. If you either tremble at, or trifle with the doctrine of the Trinity, the very badge of your Christianity is gone. This is the main, the adequate, the original sense of baptism."+

We would close this address in the words of the Rev. Thomas Scott, who, to use his own language, "was once án Anti-trinitarian, and on the point of leaving the Church of England, from objections to her doctrine and worship in this respect: but the study of the Scriptures totally changed his judgment," so that he thus expressed himself, in an essay on this subject: "But while we deem the rejection of this doctrine a virtual renunciation of Christian baptism, a dissent from the apostolical benediction, and a substitution of another object of worship in the place of the God of the Bible; and while we lament the rapid progress of this destructive heresy, which often proves a forerunner to prepare the way for a more avowed apostasy: we must also observe, that it is almost equally to be lamented, that so few who profess the doctrine seem to understand its real nature and tendency, or to experience its sanctifying efficacy on their hearts. Alas! what will it avail any man to have main

*2John, verses 8,9. †BRADBURY.