are said to possess the spirit of God. In the construction of the tabernacle, Bezaleel is said to have been filled with the spirit of God, in wisdom and in understanding, and in knowledge, and in all manner of workmanship. In the New Testament, spirit is used to express the moral efficacy of the gospel, when contrasted with the letter of the Mosaic ceremonies. But on such passages I need not dwell.

I ask Trinitarians to give a meaning to two plain and express declarations of our Saviour, in consistency with their scheme." All things are delivered unto me of my Father," says Christ, (Matt. xi. 27,) "And no one knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him."* If the Holy Ghost possesses independent existence, and is omniscient like the Father, could Jesus have made this declaration? In another place our Saviour, predicting a particular event, says, (Matt. xxiv. 36)—" Of that day and hour knoweth no one, no not the angels of heaven, but my Father only." The comment on all passages which express the inferiority of the Son is, these refer to the human nature of Christ. But this comment will not be applied in the instance before us. No one will affirm that the Holy Ghost is clothed with humanity. If the Holy Ghost be a real person, omniscient and equal with the Father, in what sense shall we understand the declaration that the Father only knoweth that day and hour?

In the English translation, it is rendered no man knoweth, &c.-, The original Greek is not thus limited: it is, no one, no being.

One."

You, probably, my Christian brethren, have taken notice that I have not brought into view the passage in the epistle of John (1 John v. 7)—" There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are This text is not found in the authentick Greek manuscripts; it is not contained in the writings of the Christian fathers, In the dispute between the Trinitarians and Arians of the fourth century, this text is not quoted, though the previous and subsequent verses are. It was not included in Luther's German bible, nor in the first edition of Erasmus's translation of the New Testament. In Cranmer's English bible, published in the reign of Henry the VIIIth, this text is included in crotchets, and is printed on a smaller type than the text, Learned Trinitarians of the present day, I believe, admit that it is an interpolation,

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Before I close, it may be expected that I consider the form of baptism appointed by our Saviour, (Matt. xxviii, 19.)—" Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." To be baptized in the name of a divine teacher, is to be made his disciple, or to be constituted a nominal professor of his religion. St. Paul observes that the Israelites (1 Cor. x. 2) were all baptized unto Moses, in the cloud and in the sea." By the various measures adopted with them during their exit from Egypt, and their journies in the wilderness, they were established in the religion of Moses. The proselytes to Judaism from Gentile nations, at a subsequent period, were also baptized unto Moses. At every period of their his

tory, the Jews were accustomed to introduce Pagan converts to the privileges of their national worship, by the rite of baptism. Converts from Judaism and from idolatry to the belief of the gospel, were baptized in the name of Christ. By this rite they were initiated into his religion, became his nominal disciples, and gained a title to all the privileges of his institution. Christian baptism, in itself, is not an act of worship; but it is a ceremony by which men are made Christian professors. This rite is solemnly administered to men, when they are seriously disposed to take on themselves the name of Christ, and give a pledge of obedience to his commands, that they may be entitled to the consolations and hopes of his gospel. The import of the form of baptism contained in Matthew, I conceive to be this: You are now initiated into that religion which proceeded from God, was promulgated by the mediation and ministry of Christ, and was confirmed by the Holy Ghost; that is, by miracles, which were a seal enstamped by heaven on its truth. The apostles did not consider this form essential to baptism. The disciples of Samaria "were baptized in the name of the Lord Jesus." (Acts viii. 16) Paul says, that he and his fellow disciples were baptized into Christ; and he observes, That as many as have been baptized into Christ have put on Christ.

In conclusion.

From the review of scripture which we have taken, we find no proof of the existence of an eternal Spirit distinct from God, possessing the attributes of Supreme Divinity, and very God. The

terms Spirit and Holy Spirit, when used in imme. diate connexion with Deity, mean either God him. self, his universal presence through all his works, or the manifestation of some attribute of his nature. When the phrases Holy Ghost, Holy Spirit, Spirit of God, are used in reference to Jesus Christ, they mean those communications and endowments from God, which qualified him for the office of Mediator, and enabled him to do the works, teach the doctrines, and accomplish the merciful purposes of the Father. When these terms have reference to the apostles of our Lord, they mean the gift of tongues, the power to work miracles, and the inspiration necessary for the execution of their commission as ambassadors of Christ. When these terms have reference to Christians in common, they imply those moral means and moral influences which God graciously grants men in the business of their salvation. To make the deeper impressions on the human mind, the sacred writers sometimes personify the spirit, as they do wisdom, sin, death, and charity.

From the bible we have equal authority to ascribe personal existence, and all the attributes of Supreme Divinity to the wisdom, to the power, and to the providence of God, as to the Spirit of God.

SERMON VI.

THE PRIMITIVE STATE OF THE CHRISTIAN CHURCH.

TITUS i. 5.

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee.

FROM this text I shall, my Christian brethren, direct your attention to the primitive state of the Christian Church, and present to your consideration the causes which introduced the superstitions and abuses of the Papal Hierarchy. And this discourse is designed as an introduction to a review of the great event that took place in the sixteenth century, which is emphatically styled the Reformation.

To the reformation, appeals are often made, the principles and doctrines of the reformers are frequently quoted as authority; and some probably talk zealously on this subject who do not fully understand it. A succinct history of that important event, I conceive must be generally instructive and useful, if composed in a manner suited to the pulpit, and adapted to the minds of a mixed audience. Relying on your candour, this task I shall attempt.