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the Son quickeneth whom he will; that all men should honour the Son, even as they honour the Father; for he that honoureth not the Son, honoureth not the Father," John v, 17-23.

To “ redeem us to God by his blood, the Son, by the eternal Spirit, offered himself without spot to God," Heb. ix, 14, thus making “himself an offering and a sacrifice to God for a sweet-smelling savour," Eph. iv, 2; and the Father by the Spirit, Rom. v, 24 ; viii, 11, “raised the Son from the dead, for our justification.

The Father “ exalted the Son to his own right hand," and “ glorified him with his own self, with the glory which he had with him before the world was,” John xvii, 5. * The Son ever liveth to make intercession, and is able to save to the uttermost all that come to God by him,” Heb. vii, 26. He “ prays the Father that he may give us another Comforter, even the Spirit of truth,” John xiv, 17. He has ascended up on high, and received gifts for men, that the Lord God (by the Spirit) may dwell among them, Psalm Ixviii, 18; Eph. iv, 7, 8. “Behold I (says the Son) send (the Spirit) the promise of my Father upon

Luke xxiv, 49. “ This Jesus hath God raised up. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this,” Acts ii, 33.

“The Father judgeth no man, but hath committed all judgment unto the Son. For, as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also,” John v, 22, 27. « God shall judge the secrets of men by Jesus Christ,” Rom. ii, 16. When, therefore, the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God,” 1 Thess. i, 8, and shall have pronounced the sentence of final acquittal, “ Come, ye blessed of my Father, inherit the kingdom prepared for you ;" when the offering up of the nations shall be accepted, being sanctified by the Holy Ghost ; " when he shall have put all enemies under his feet :--be shall deliver up the kingdom to God, even the Father, and the Son also himself shall be subject unto him that put all things under him, that God may be all in all," 1 Cor. xv, 24-28.



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From the various combinations of this mysterious economy, all our blessings, but especially the blessings of our redemption and salvation, fow.

1. Mankind are ignorant of their Maker. “Verily he is a God who hideth himself,” Isa. xlv, 15.

• No man hath seen God at any time; but the only begotten Son, which is in the bosom of the Father, he hath declared him,” John i, 18. “No man knoweth the Son but the Father ; neither knoweth any man the Father save the Son; and he to whomsoever the Son will reveal him," John xi, 27. Again, on the other hand : “ The things of God knoweth no man but the Spirit of God," 1 Cor. ii, 14. “ No man can say that Jesus is the Lord, but by the Holy Ghost,” i Cor. xii, 3. “ But when the Comforter is come,” says the Son of God, “ whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me,” John xv, 26. I will pray the Father, and he shall give you an. other Comforter, even the Spirit of truth.

At that day ye shall know that I am in my Father, and ye in me, and I in you,” John xiv, 16, 20. When “ the God of our Lord Jesus Christ, the Father of glory, gives unto them the Spirit of wisdom and revelation in the knowledge of him, so that the eyes of their understanding may be enlightened,” Eph. i, 18 : then they see the Son, who is the express image of the Father's person ; and “ seeing the Son, they see the Father,” John xiv, 9 : then they “know the Son, and know the Father also," John xiv, 7. Thus “God who commanded the light to shine out of darkness, shineth in their hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ,” 2 Cor. iv, 6. And thus “ with open face beholding as in a glass the glory of the Lord, they are changed into the same image, from glory to glory, as by the Spirit of the Lord," 2 Cor. iii, 18.

2. “ All have sinned and come short of the glory of God,” Rom. iii, 23; and “are by nature the children of wrath,” Eph. ii, 3. But the Son has, “ by the grace of God, tasted death for every man,” Heb. ii, 9. delivered (to death) for our offences, and raised again from the dead by the glory of the Father for our justification," Rom. iv, 25; vi, 4. 66 God was in Christ recon.

6 He was

ciling the world to himself," 2 Cor. v, 19.

“ By him we believe in God, who raised him up from the dead, that our faith and hope might be in God," 1 Pet. i, 21. “There. fore, being justified by faith, we have peace with God through our Lord Jesus Christ, and the love of God is shed abroad in our hearts by the Holy Ghost, which is given to us,” Rom. v, 1, 5. They “are to the praise of his (the Father's) glory, who trust in Christ; in whom, after having believed, they are sealed with that Holy Spirit of promise," Eph. i, 12, 13. They are “all the children of God by faith in Christ Jesus; and because they are sons, God hath sent forth the Spirit of his Son into their hearts, crying Abba, Father.

Wherefore they are no more servants, but sons; and if sons, then heirs of God through Christ,” Gal. iii, 26 ; iv, 6, 7. “The God and Father of our Lord Jesus Christ, according to his abun. dant mercy, hath now begotten them again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away,” 1 Pet. i, 3, 4. 6 The God of hope fills them with all joy and peace in believing that they may abound in hope, through the power of the Holy Ghost," Rom. xv, 13.

3. “ Without Christ," mankind are “ without God in the world,” Eph. ii, 12. If we “ draw nigh unto God, he will draw nigh to us,” James iv, 8. Now “no man cometh unto the Father, but by the Son,” John xiv, 6. " Whosoever denieth the Son, the same hath not the Father,” 1 John ii, 23. “No man, however, can come to the Son, except the Father, who hath sent him, draw him," John vi, 44 ; but drawn by the Father to the Son, “through him (the Son) we have an access by the Spirit unto the Father,” Eph. ii, 18. The Father communicates himself to us through the Son, and by the Holy Spirit. “By one Spirit we are all baptized into one body, and have been all made to drink into one Spirit,” 1 Cor. xii, 13. Then are we the mystical “ body of Christ, and members in parti. cular," i Cor. xii, 27. “The Father of glory hath made him (the Son) the head over all to the church, which is the body of him (who is) the fulness of him that filleth all in all,” Eph. i, 17, 22, 23. Mystically united with this glorious head, in whom as his " dear Son, it pleased the

Father that all fulness should dwell," Col. i, 10 : “ Of his fulness all we receive, and grace for grace,” John i, 16. Now, therefore, “ there is one body, and one Spirit, even as we are called in one hope of our calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in you all,” Eph. iv, 4-6. “ Other foundation can no man lay than that is laid, which is Jesus Christ," 1 Cor. iii, 11 ; " to whom coming, as unto a living stone, ye also, as lively stones, are built up a spiritual house," 1 Pet. i, 4, 5. “Jesus Christ himself being the chief corner stone, on whom ye are builded together for a habitation of God, through the Spirit," Eph. ii, 20, 22. “ For this cause," says St. Paul, “ I bow my knees unto the Father of our Lord Jesus Christ, that he would grant you to be strengthened with might by the Spirit in the inner man, that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God,” Eph. iii, 14-19. “Our fellowship is with the Father, and with his Son Jesus Christ,” 1 John i, 3, by the communion of that Spirit. “ I will pray the Father," says the Son, “and he shall give you the Spirit of truth; for he dwelleth with you, and shall be in you. At that day, ye shall know that I am in my father, and you in me, and I in you,” John xiv, 16–20. Thus “the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, are with us,” 2 Cor. xiii, 14.

Such is the manner in which the sacred writers have delivered to us the doctrine of the trinity. That doctrine is never abstracted from the plan of human redemption, but inextricably interwoven with it. As the foundation cannot be destroyed without the ruin of the whole superstructure, it is consistent enough in the Socinians to attempt at once the destruction of the whole fabric.


Of the Propitiatory Sacrifice of the Death of Jesus


To place this important subject on its proper basis, and to exhibit it in that light in which it appears in the book of revelation, we must consider the Old and the New Testament as the history of human redemption. The Old Testament was designed to suggest those ideas, and to establish those principles, which should prepare the minds of God's people for the reception of that method of salvation which was to be more perfectly developed by the gospel of Jesus Christ. For this purpose its insti. tutions were a shadow of good things to come, but not the very image of the things," Heb. x, 1.

That the legal institutions might answer this great and necessary end, the government erected in Israel was a theocracy. Jehovah was their chief magistrate. “The Lord was their king; the Lord was their lawgiver ; the Lord was their judge.” Hence, when " the elders of Israel came to Samuel, and said, Make us a king to judge us like all the nations, the Lord said unto Samuel

, They have not rejected thee, but they have rejected me, that I should not reign over them,” 1 Sam. viii, 4, 7.

As God was to them in the place of a secular king, he dwelt in the midst of them.

6 The Lord his God was with him, and the shout of a king was among them,” Num. xxiii, 21. The tabernacle was the place where he held his court, and the holy of holies was his pavilion. There the king of Israel resided, and manifested his royal presence by the shechinah.

There, as their lawgiver, he was consulted'; and as their judge, he administered justice.

He not only gave them political and civil laws, but also instituted a ceremonial, by which in consideration of his dwelling among them, and to habituate them to a profound reverence for the presence of his truly gracious Majesty, he enforced on them an extraordinary degree of external purity. To preserve the honour of the Jewish ritual, and to promote the reverence which was due to Israel's King,

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