not allow us, however, to enlarge our comments on these passages, and we can only refer the reader to a few more passages from the New Testament in support of the doctrine taught in this Article.

In Matt. iii. 18, where the baptism of Christ is recorded, we have first the person of the Son going up from the water; second, the Spirit in the form of a dove descending and lighting upon him; third, the voice of the Father saying, "This is my beloved Son;" and in Matt. xxviii. 19, the disciples were commissioned to baptize "in the name of the Father and of the Son and of the Holy Ghost." The reader will observe that they were not sent to baptize in the names of each of these persons, but in the name of the Father, &c., an indication that the "THREE ARE ONE." The apostolic benediction also may be adduced as proof of the doctrine of the Trinity, for there would be but little propriety in making a distinction between the persons of the Father, the Lord Jesus Christ, and the Holy Ghost, if so be that a trinity of persons does not exist. In 1 John v. 7, it is asserted, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." It is true, that the genuineness of this passage has been disputed by some, but Mr. Wesley and other distinguished biblical critics have unhesitatingly avowed their belief in its authenticity, and if authentic, as we have no doubt it is, it but adds another proof in favor of the doctrine advocated. While then the doctrine of a trinity in unity is set forth in the first Article of religion, and is abundantly supported by Scripture, that of the divinity of Jesus Christ is set forth in the succeeding Article, and like the present, is also supported by the clearest and most substantial proof.

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ARTICLE II.

OF THE WORD OR SON OF GOD, WHO WAS MADE VERY MAN.

"The Son, who is the word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed virgin; so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God, and very man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice not only for original guilt, but also for actual sins of men.

In this Article the deity of Christ is asserted in strong language, as is also the object of his sufferings and death-" to reconcile his Father to us," &c. In relation to the first point, it may be sufficient to present the basis of the Scriptural argument in favor of the doctrine taught. That Christ is God in the proper use of that term, is evident from the following facts:

1. Divine titles are given to Christ. Isaiah xl. 3, "Prepare 7e the way of the Lord, make straight in the desert a highway for our God;" compared with Matt. iii. 3, "For this is he that was spoken of by the prophet Esaias, saying, 'The voice of one crying in the wilderness, prepare ye the way of the Lord." Matt. i. 23, “And they shall call his name Emmanuel-God with us." John i. 1, “In the beginning was the word, and the word was with God, and the word was God." Isa. ix. 6, Christ is called the "Mighty God." 1 Tim. iii. 16, “God manifest in the flesh." Tit. ii. 10, "God our Saviour." 1 John v. 20,“The true God." Acts xx. 28, "God who purchased the Church with his own blood." 1 John iii. 16, "God who laid down his life for us. John xx. 28, "My Lord and my God." Rev. xix. 16, “King of kings, and Lord of Lords." These various titles ascribed to Christ, prove beyond a doubt his divinity, and if it is said that Christ is God, but not the supreme God,

it reduces the advocates of such belief to the necessity of admitting that there are two distinct Gods, a superior and inferior one, which admission would contradict other passages of Holy Writ which declare that there is but "ONE GOD."

2. Divine attributes are ascribed to Christ. (1) Eternity. Isa. ix. 6, "The everlasting Father." Rev. i. 11, "Alpha and Omega, the first and the last." (2) Omnipotence. Rev. i. 8, "Almighty." Col. i. 17, "By him all things consist." (3) Omnipresence. Matt. xxviii. 20, “Lo, I am with you alway, even unto the end of the world." Matt. xviii. 20, “For where two or three are gathered together in my name, there am I in the midst."

3. Divine acts are ascribed to Christ. "All things were made by him and without him was not anything made that was made. For by him were all things created that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him." The latter clause of this passage is fatal to the opinion that Christ acted as the Creator in a delegated capacity, or that he made the things that are made, as the agent of the Supreme Being. These things were not only "created by him," but " FOR him," "and he is before all things, and by him all things consist." 4. Divine worship was paid to Christ, not only voluntarily, but by express command. "Thou shalt worship the Lord thy God, and him only shalt thou serve," is the command of Jehovah; yet Christ teaches his disciples that, " All men should honor the Son, EVEN AS they honor the Father." Hence Stephen prayed, saying, "Lord Jesus receive my spirit," and on the ascension of Christ the disciples "worshipped him." Not only did Christ on numerous occasions while on earth receive divine worship, but in heaven the angels are represented as worshipping the "first begotten" of the Father.

5. Jesus Christ forgave sins; an act which can only be exercised by God himself, for, "Who can forgive sins but God

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only?" Yet Christ in many instances forgave sins, not as a delegated agent, or proxy, but as God; and unless he was the

very God," he must have usurped the power which belongs to God alone, a supposition at once blasphemous and destructive of Christianity.

The Article under consideration refers to the manhood of Christ; but as this is denied by few, if any, at the present day, we pass to notice the nature and design of Christ's sufferings and death, which are in the Article declared to be for the purpose of reconciling the Father to us, and to be a sacrifice not only for original guilt, but for actual sins. Two opinions have. been embraced by men in reference to the nature of Christ's sufferings, &c. One opinion is, that Christ died merely a martyr's death; and the other, that his sufferings and death were sacrificial in their nature and design. In the former case, Christ appears simply as a man of exalted virtue, suffering persecution and death from his merciless foes, that he might evince the sincerity of his professions, and leave an example for his followers of patience and resignation. In the latter case we see him "bearing our sins in his own body on the tree;" as dying, the just for the unjust, that he might bring us to God: as "laying down his life for the sheep"-as being “wounded for our transgressions, bruised for our iniquities, &c.". as having "died for our sins". as being "made sin (a sin-offering) for us"

as tasting "death for every man." Now, in what sense Christ was a Saviour, we may safely leave to the unbiassed judgment of the reader after he shall have examined the above quotations, and we may simply affirm that if the sacrificial nature of Christ's sufferings and death are not taught in the Scriptures, then is nothing taught, and language is without a meaning.

But the article asserts that the object of Christ's death was to "reconcile the Father to us." An objection has been raised to the use of this expression on the ground that it is man, and not God that is reconciled. Let it be understood, however,

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that the reconciliation is mutual between the parties, and the objection vanishes. That there is reciprocal hostility between offended Deity and offending man is clearly susceptible of proof. Rom. v. 10, "For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life." Here the reader will observe that the act of reconciling is ascribed to God and not to man; for the reconciliation is effected while men are mies” to God; that is, while man is in a state of enmity and hostility to God, the latter is reconciled to man by the death of his Son, and man is subsequently reconciled to his Maker by the same means. But to show the propriety of the expression still farther, we may quote the language of the prophet, "God is angry with the wicked every day," and also all those Scriptures which speak of the "wrath of God resting on the children of disobedience," which plainly show that God the Father is reconciled to the sinner as a sinner, while he can be "just and yet the justifier of them that believe." As the extent of the atonement is not clearly expressed in the Article, we will leave this point for future reference in our remarks on Article XX.

ARTICLE III.

OF THE RESURRECTION OF CHRIST.

"Christ did truly rise again from the dead, and took again his body with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day."

In regard to the resurrection and ascension of Jesus Christ there is no difference of opinion among professed Christians; but the doctrine of the latter part of the Article, which refers to the day of general judgment is denied by some claiming the title of Christians. In support then of the latter doctrine we offer a few scriptural arguments.