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of David, he declared “ the Father is greater than I d;" yet in his character, as a divine person, he pronounces, “I and my Father are one e.” Indeed, to guard against the opinion that he was only the Son of David, he asserted that he was that “Lord of David,” unto whom “the Lord said, Sit thou on my right hand, until I make thine enemies thy footstool'.” Other messengers of God performed miracles, not in their own name, but in the name of God. But Jesus Christ in his own name, and by his own inherent power, performed divine and miraculous acts; and thus confirmed his own testimony of his divinity by the witness of God.

To his own declarations may be added those of the illustrious heralds of his salvation, who proclaimed him to the world as a divine personage. One apostle speaks of him, as “the Word who was in the beginning, who was with God, who was God, the only begotten of the Father 8.” Another apostle celebrates him as “the brightness of the Father's glory and the express image of his person ";" as that glorious Being, to whom higher than the angels, the almighty Father saith,

thy throne, O God, is for ever and ever i.”

Thus proclaimed by his apostles, the inspired historians of his life, and heralds of his character

a John xvi. 28.
& John i, 1.

e John x. 30.
h Heb. i. 3.

Matt. xxii. 44, 45.
i Heb. i. 8.

and offices, as “the only begotten of the Father," “ in whom dwelt the fullness of the Godhead"," we find that universal nature is called to render to him, that homage which is appropriate only to the living and true God. At his name, every knee " is required to bow, of things in heaven, and things on earth, and things under the earth, and every tongue is required to confess that Jesus Christ is Lord, to the glory of God the Father."

The divinity of Christ, thus set forth by his own declarations, and those of his Apostles, is still further established, by his having divine titles, attributes, and acts ascribed to him. The incredulity of Thomas was overcome by the irresistible evidence which the resurrection of his Master, who had claimed divine honours, afforded of the truth of his claims; and he cried out, in language which could not, without the greatest impiety, be addressed to any human being—“ My Lord, and my God.” At that awful moment, when the Lord of Life only can hear and save, the martyr Stephen commended his departing spirit to Jesus Christ—" Lord Jesus, receive my spirito.” It was the voice of Jesus Christ whom the beloved Apostle heard saying—“ I am Alpha and Omega, the beginning and the ending, the first and the last, the Almightyo.” And it is Jesus Christ

1

k Col. ii. 9. Philip. ii. 10, 11.

Acts vii. 59.

m John xx, 28. • Rev. i. 8.

who will display resistless evidence of his Divinity, at that day when “ he shall come with clouds, and

every eye shall see him, and they also who pierced him P;” and they also, brethren, who deny him ;—when he shall come-not as the first of created beings; for he shall have“ on his vesture, and on his thigh a name written, King of kings and Lord of lords ?."

But, in order to establish the Trinity of persons in the Godhead, it is necessary that we prove the Divinity of the Holy Ghost. And of this we have full evidence. He is united with the Father and the Son, as equally the object of faith and reverence, in the memorable commission of Christ to the Apostles—“Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost".” He is styled “ the Spirit of Truth, who proceedeth from the Father $ ;” and is also styled “the Spirit of the Son *;”—whence he is said to proceed from the Father and the Son. Divine attributes and acts are ascribed to him; for he is said to “teach all things",” and to “ guide into all truth ";" to “ search the deep things of God *,” and to “ make intercession for us'.” And he is styled the Spirit who “divideth to every man severally, as he will ?," spiritual gifts. A person, to whom

p Rev. i. 7.

26.
w John xvi. 13.

s John xv.

t

9 Rev. xix. 16.

Gal. iv. 6.
* 1 Cor. ii, 10.
z 1 Cor. xii. 11.

r Matt, xxviü. 19.
u John xiv. 26.
y Rom. viii. 26.

these divine acts and attributes are ascribed, must be God.

These, brethren, are only some of the leading authorities, which prove that the Son and the Holy Ghost, as distinct persons or agents, partake equally with the Father, of the glory and divinity of the Godhead, and with him constitute one living and true God.

They are distinct persons and agents; because, we have seen that distinct titles, attributes, and acts, are ascribed to them. And they are divine persons; because divine titles, attributes, and acts, are also assigned to them. The declarations, which have been cited from Scripture, in their plain and literal meaning, so clearly sets forth the distinction and divinity of the Trinity of persons, the Father, the Son, and the Holy Ghost, that if we suppose this doctrine to be erroneous, we must impute to the sacred writers an intention to mislead. For they undoubtedly use language which, apart from the influence of preconceived theory, and of refined and unauthorized criticism, would induce at once the impartial reader of their writings to believe, that they maintain the distinction and divinity of the Father, the Son, and the Holy Ghost, as persons of the Godhead. And yet, undoubtedly, there is but

one God.” While then, in the words of the Church, in her collect for Trinity Sunday, acknowledge the glory of the eternal Trinity, we must, in the power of the Divine Majesty, worship

we

the Unity;"—the Trinity of persons, but the unity of essence in the Godhead.

We pretend not to bring this doctrine within the comprehension of human reason. But it is not difficult to understand, in this sublime mystery, all that is proposed to our belief, or that is to influence our practice. We can understand the propositions, that divine attributes are possessed by the three persons of the Godhead-Father, Son, and Holy Ghost; and that they sustain to us the important relations of Creator, Redeemer, and Sanctifier. God the Father, as our Creator and Preserver, is to be adored; his protection is to be invoked ; and his blessing supplicated. God the Son, as our Mediator, is to receive our homage; and his merits are to be our only reliance for pardon; and his intercession we are to implore, as the only way of access to our offended God. And the Holy Ghost we are to revere, as our Sanctifier and Comforter; and we are to invoke his grace, and to seek his heavenly consolations. And in this Trinity of persons we are to worship the unity of essence, the one living and true God.

In respect, then, to the character and offices of the three person's of the Godhead, and the relations which they sustain to us, and the corresponding duties which we owe them, there is not any thing which is unintelligible. But when we seek to comprehend what we are not required to believe that essence in which, and the mode by which, the three persons are united in one

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