constitute them persons, agents, or designers. This being settled, we find the distinction is limited to three persons denominated in Scripture, FATHER, SON and HOLY GHOST. The attributes ascribed to these persons, are the none else. The attribute none save God can possess.

attributes of God and eternity of existence, Omnipresence cannot

The

be the attribute of any creature, or thing. power to impart life and resuscitate the dead, belongs inherently, as we have proved, to each of the persons, and consequently they are all agents and designers. We do not enter into proof of these last statements, for it is self-evident that such attributes as Eternity and Omnipresence belong to God alone, and that these powers and attributes must constitute the possessor an intelligent agent, and consequently a person. How devoutly, then, should we regard the name of the "Sacred Three," who co-operate in the scheme of man's salvation, in such perfect oneness.

"To God the Father's throne,

Perpetual honors raise,

Glory to God the Son,

To God the Spirit praise.

With all our powers,

Eternal King,

Thy name we sing,

While faith adores."

CHAPTER XIII.

The Father, Son, and Holy Spirit, are one God.

TRINITARIANS are often accused of holding sentiments, which involve the idea of "three self-existent and eternal Gods." This assertion is not fairly made, because we do not, in the distinction we make in the Godhead, by the term " “persons” wish to convey, nor do we convey, the idea of three distinct Gods, and it is certainly unfair and illiberal to force a meaning upon our language, in respect to this subject, while we positively assert that such is not the sense in which we use the term. In the sense in which we use the term persons, no idea of a plurality of Gods is involved. While we assert

the trinity of persons in the Godhead, we also believe in the unity of God. In all the confessions of faith among Trinitarians on this point, there is but one idea, and that is "there is but one God." We have now before us the testimony of eleven or twelve Trinitarian creeds on this point, and their united declaration is, "There is but one God." But in what does this oneness of God consist? We say it consists of three distinctions in the Godhead, known to us by the appellations, Father, Son, and Holy Ghost, and in order to distinguish them from mere attributes as one person or agent, we use the term tr person," ," and apply that term to each of them. We ask any candid man if this is an acknowledgment of three Gods. The word trinity, in itself,

conveys the idea we wish to convey. It will be remembered that this word is composed of the two Latin numerals, tres and unus. Tres signifies three, and unus one, and it is saying three in one. "How can three be one, and one three?" "In no way we necessarily and cheerfully reply." "How then is the doctrine of Trinity in Unity to be vindicated?" In a manner that is not at all embarrassed by these questions. "We do not maintain that the Godhead is three in the same respects that it is one, but the reverse." Our Lord Jesus Christ is God, as we view the subject, only in connection with the Father, and Holy Spirit, and so we believe in respect to the Father and the Holy Spirit. The three distinctions in the Godhead, termed by us persons, are one in essence, and eternity, and but one God. But to the law and the testimony. "Now there are divers gifts, but the same Spirit, and there are differences of administrations but the same Lord, and there are diversities of operations but the same God worketh ALL in all." 1 Cor. 12:4—6. "I and my Father are one." John 14:3. "He that hath seen me hath seen the Father." John 14: 0. "For there are three that bare record in heaven, the Father, the Word, and the Holy Ghost, and these three are ONE." 1 John 5:7. In the first text we have just quoted, we find that gifts are attributed to the Spirit, Administrations to the Lord Jesus Christ, and Operations to God the Father, and yet it is said that the “same God worketh all in all." It will still be borne in mind that Unitari

ans agree that the Father and Holy Ghost are one,
and Jesus says: "I and my FATHER are ONE.
We think we need not multiply proofs that the es-
sence of God, or the Godhead, is known to us in
three distinctions, denominated in the Holy Word,
Father, Son, and Holy Ghost, and that "these
three are one."
And now

"To Father, Son, and Holy Ghost,
One God whom we adore,

Be glory as it was, is now,

And shall be evermore."

CHAPTER XIV.

Consequences of the doctrine which teaches that Jesus Christ is not truly God, and truly man.

WHILE We state the logical result of the Unitarian system, we hope that our deductions may be fairly made. We aim to have them just, and we trust the reader will be convinced that this is our intention. But how dark is the picture before us!

1. If Jesus Christ is not truly God, he was not the promised Messiah. The promised Messiah was one "whose goings forth were from old, even from everlasting.” Micah 5:2. "His name shall be called Wonderful Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace." Isa. 9:6. If He was not God, in his divine nature, how could his "goings forth" have been from everlasting? and how could he have been the Mighty God, the Everlasting Father?* He

*The reader is referred to a note on the words, "Everlasting Father" in chapter xvii. of this work. We hope Trinitarians will be careful never to confound the personality of the Father with that of the Son. Great injury is done to the cause of truth by taking this course. Some of the hymns of Trinitarians are to be repudiated on this ground. We will mention one or two.

"Well might the sun in darkness hide,

And shut his glory in,

When God the mighty Maker died,

For man the creature's sin."

Christ, in his divine nature, created the worlds, but in his human nature he suffered, to atone for our sins. The essence of God can