were the most important objects which the gospel presented to the faith of the disciples. The gospel originated with the Father, was revealed through the Son, and confirmed by the miraculous influences of the Spirit. To be baptized to Christ, was to profess faith in the gospel, the most important doctrines of which relate to the Father, Son, and Spirit. Hence, when the eunuch was baptized, he expressed his faith by saying, "I believe that Jesus Christ is the Son of God." By this confession he avowed his belief in all that Jesus taught-consequently in every doctrine relative to the Father, the Son, and the Holy Spirit.

3. It is taken for granted that three persons, each of whom is God, are but one God. This assumption is as incapable of proof as the following. whom is man, are but one man. cannot be proved, the Apostolic gument for the doctrine of the Trinity.

Three persons, each of Without assuming what Commission offers no ar

The last passage on the list, is St. Paul's benediction at the conclusion of his second Epistle to the Corinthians.

"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all."

1. To press this text into an argument for the Trinity, it is taken for granted, that, because Jesus Christ, God, and the Holy Spirit, are mentioned together, each one of them must be the only true God. But the absurdity of this assumption has already been shown.

2. It is taken for granted that the words are a prayer, equally addressed to God, to Christ, and the Holy Spirit— consequently each one must be the only true God. This is incapable of proof. The words were not addressed to God, to Christ, or the Spirit; but to the Corinthians. Con sequently they are not a prayer, but a pious and devout wish, that the Corinthians might enjoy the favor of Christ, the

love of God, and the communion of the Spirit. If Paul prayed to Christ and the Spirit, in this benediction, he prayed to himself in his benediction at the conclusion of his first Epistle to the Corinthians, thus-"The grace of our Lord Jesus Christ be with you; my love be with you all in Christ Jesus." Here we find the grace of our Lord Jesus Christ," and the love of Paul, coupled together in the same manner. If the grace of Christ, the love of God, and the communion of the Spirit, being thus joined together, prove Christ and the Spirit to be God, the grace of Christ. and the love of Paul being thus joined together, proves Paul to be God. This pious and devout wish of the Apostle was doubtless accompanied with a silent petition, addressed, not to Christ and the Spirit, but "unto the Father of our Lord Jesus Christ," to whom he says, (Eph. iii. 14) "I bow my knees;" though his prayer related both to Christ and the Spirit.

Instead of favoring the doctrine of the Trinity, this passage bears strongly against it. Three objects are distinctly mentioned-God, Christ, and the Spirit. If Christ and the Spirit were persons in the Trinity, the distinct mention of them would be superfluous, they being included in God. But as one of the objects mentioned is called "God," it follows that neither of the other two can be God; for we know that there is none other God but one." If the three objects were the three persons in the Trinity, why is the name "God" given to one of them only?

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That the third object mentioned in this passage, called "the Holy Spirit," is not God, nor a person, is certain from its being joined with the word "communion." A wish that the Corinthians might enjoy the communion of a person in the Trinity, or the communion of God, would be both senseless and impious. It would imply that that person is divided, or that God is divided. The Apostle prg

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perly speaks of "the communion of the blocd of Christ," and "the communion of the body of Christ;" because his blood was shed or poured out, and his body was broken, that is, divided. One may have communion with a person, by a participation of what they mutually enjoy or suffer; but the communion of a person, is an idea incompatible with common sense. As the communion of the sufferings of Christ, means a participation in his sufferings, so the communion of the Spirit means a participation in the gifts, and graces, and influences of the Spirit.

See Vindication, &c. by Yates, p. 163-66. Norton's Statement of Reasons, p. 152-54.

On the subject of Section XI. see Wright's Examination of the supposed Scripture proof of the doctrine of the Trinity, &c. Vindication, &c. by Yates, Part III. Ch. 11. Kindade's Bible Doctrine, Part II. Ch. III. and IV.

SECTION XIII.

EXPLANATION OF PASSAGES WHICH HAVE BEEN QUOTED TO PROVE THAT CHRIST IS GOD.

In the Scriptures, the word 'God' does not necessarily denote the Supreme Being; but is frequently applied to men and angels. Moses is called God: Ex. vii. 1. The judges of Israel are called Gods: Ps. lxxxii. 6. They to whom the word of God came are called Gods: John x. 35. St. Paul says there are many that are called Gods, both in heaven and on earth: 1 Cor. viii. 5. Thus the term 'God' is sometimes used in an inferior sense. When used to denote the Supreme Being, some other word is often connected with it to describe the Divine perfections and character. He is called the Invisible God, the Almighty God, the Only Wise God, the Only True God, the Most High God, Jehovah God; titles not once given to Christ in the whole Bible. If the term 'God' necessarily denoted the Supreme Being, such epithets would be superfluous. Jesus being called God, ever so frequently in the Scriptures, is no proof that he is the Supreme Being, any more than Moses being called God, is proof that he is the Supreme Being. The term 'God' does not designate the nature, but the office, of him to whom it is applied. • God made Jesus both Lord and Christ' by the unction of his Spirit, so by the same unction he made him God; that is, his authorized ambassador to men. It was in this sense

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only that Jesus justified the application of the term 'God' to himself, when the unbelieving Jews accused him of making himself God. John x. 35.

CLASS I.

PASSAGES IN WHICH CHRIST IS CALLED GOD.

Isa. ix. 6. "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace."

This passage, I believe, is never quoted, or particularly alluded to, by any writer in the New Testament. Yet because the terms 'Mighty God,' and 'Everlasting Father,' are found in it, those who build their faith on the mere sound of words regard it as a decisive proof that Christ is God. The learned Grotius, and some other eminent critics, have understood this passage as referring to Hezekiah the son of Ahaz. But it is generally regarded, and I think justly, as a prediction of the birth of our Saviour. The style of the writer is that of royalty; and the establishment of Christianity is described as the setting up of a kingdom.

If this translation is correct, the term 'God' is applied to Christ in the sense described on the preceding page. All that is here affirmed is predicted of one that was a child born, and a son given, But God was never a child, nor a son; neither was ever born or given to us. No one could give him to us; for he belonged to no one. But all this is true of Jesus. He was a child born, and a son given to us.

Can any one believe that the prophet would assert that at some future period God's name shall be called God? Or that the time will come when the government shall be upon