of his moral attributes and relations, it follows that we are to honor the Son on similar grounds. But the relations of the Father and the Son are, in some respects, different. The Father gave and sent his Son, but the Son did not give and send the Father. The Son sustains the relations of Lord and Christ; of Prince and Saviour; of Prophet, Priest, and King. But all these relations demonstrate his dependence. on God the Father. For God made him both Lord and Christ; exalted him to be a Prince and Saviour; and ordained him Prophet, Priest, and King. Therefore all men honor the Son, even as they honor the Father, when they render to him that homage only which comports with his moral character and relations. Consequently it cannot be supreme worship; that being due to the FATHER, the fountain of all that love, and mercy, and grace in the Son, for which we are required to honor him. Yet we are required to worship the Son, as the Son, and to honor him in all his character. With the angels of God, we are to wor ship him as the first begotten. We are to worship him as the brightness of the FATHER's glory, and the express image of his person--as the Christ of God, in whom dwelleth all the fulness of the Godhead-as the Lamb that was slain for us-as the resurrection and the life-as the author and finisher of our faith-and our intercessor at the right hand of God.

But he that honoreth the Son, honoreth the Father also. If we honor the Son on the ground of derived dignity, as God's own Son," then we honor the Father. If we honor the Son because the Father dwells in him, then we honor the Father. If we honor the Son on account of his official character, and the divine authority the Father gave him, as the appointed Saviour, and constituted judge of the world, then we honor the Father.

I know of no passage of Scripture that ascribes worship.

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to the Son, where the connection and circumstances furnish the least intimation that he was worshiped as GoD. Even in the most splendid description of the glory of Christ found in the Bible, the distinction between God and him is suf ficiently clear. Rev. iv. 2, we read, “Behold, a throne was set in heaven, and ONE (not three) sat on the throne." Verses 10 and 11, this ONE is worshiped, as the Being who liveth forever and ever, and who had created all things. Ch. v. 6, 7, 9, we read, " And in the midst of the elders stood a Lamb, as it had been slain.....And he came and took the book out of the right hand of HIM that sat upon the throne;.....and they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.' There is not in the Bible a clearer distinction between the only true God, and his only Son our Saviour, than is here expressed. GoD sat on the throne; the Son stood amidst the elders. God had in his right hand a book; the Son came and took the book out of his hand. GOD was worshiped as the Being who created all things; and who liveth forever and ever. The Son was honored as the Lamb that was slain, and redeemed us unto God by his blood. And as the whole congregation of Israel bowed down their heads, and worshiped the LORD and the king, who was but a type of this Lamb; so, in verse 13, the whole universe is represented as ascribing Blessing, and honor, and glory, and power, unto HIM that sitteth upon the throne, and unto the Lamb, forever and ever.

It is maintained by Trinitarians, that, since God and Jesus Christ in this instance receive the same tribute of praise, they must be equal in eternity, power, and glory.' Indeed those who believe that Christ is God, commonly

represent it as a circumstance of great importance, when

ever he is mentioned in connection with God, and in the same or similar terms. The following passages will show what inferences ought to follow from the application of the same language in the same connection to God and to some other being. Ex. xiv. 31-" And the people feared the LORD, and believed the LORD, and his servant Moses.” 1 Sam. xii. 18-"And all the people greatly feared the LORD and Samuel." 1 Chron. xxix. 20-" And all the congregation blessed the LORD GOD of their fathers, and bowed down their heads, and worshiped the Lord and the king." 2 Chron. xxxi. viii-" And when Hezekiah and the princes came and saw the heaps, they blest the Lord and his people Israel." Acts, xv. 28—" It seemed good to the Holy Spirit (that is, to God) and to us. 1 Thess. ii. 10-" Ye are witnesses and God also." In these passages the only True God is associated with his creatures, as the object of faith, fear, worship, and blessing: and as giving counsel and bearing witness. As we are here taught to apply the terms to God and to men in a different sense, with different modifications of meaning, so we ought to do when God in the same sentence is conjoined with Jesus Christ his Son. 1 Tim. v. 21-"I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things.." Let us suppose that, instead of the "elect angels," the Apostle had written "the Holy Spirit," and that the verse read thus-" I charge thee before God, and the Lord Jesus Christ, and the Holy Spirit, that thou observe these things." Would it not have been regarded as an unanswerable argument for the doctrine of the Trinity? Would it not have been insisted upon that the three persons in the Godhead are appealed to in exactly the same terms, and called upon by a solemn adjuration to bear testimony to the injunction delivered by the Apostle to Timothy ? 1 Sam. xxv. 32, 33-" And David said unto

to the Son, where the connection and circumstances furnish the least intimation that he was worshiped as God. Even in the most splendid description of the glory of Christ found in the Bible, the distinction between God and him is suf ficiently clear. Rev. iv. 2, we read, "Behold, a throne was set in heaven, and ONE (not three) sat on the throne." Verses 10 and 11, this ONE is worshiped, as the Being who liveth forever and ever, and who had created all things. Ch. v. 6, 7, 9, we read," And in the midst of the elders stood a Lamb, as it had been slain.....And he came and took the book out of the right hand of HIM that sat upon the throne;.....and they sung a new song, saying, ‘Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.' There is not in the Bible a clearer distinction between the only true God, and his only Son our Saviour, than is here expressed. GoD sat on the throne; the Son stood amidst the elders. God had in his right hand a book; the Son came and took the book out of his hand. GOD was worshiped as the Being who created all things; and who liveth forever and ever. The Son was honored as the Lamb that was slain, and redeemed us unto God by his blood. And as the whole congregation of Israel bowed down their heads, and worshiped the LORD and the king, who was but a type of this Lamb; so, in verse 13, the whole universe is represented as ascribing Blessing, and honor, and glory, and power, unto HIM that sitteth upon the throne, and unto the Lamb, forever and ever.

It is maintained by Trinitarians, that, since God and Jesus Christ in this instance receive the same tribute of praise, they must be equal in eternity, power, and glory.' Indeed those who believe that Christ is God, commonly represent it as a circumstance of great importance, when

ever he is mentioned in connection with God, and in the same or similar terms. The following passages will show what inferences ought to follow from the application of the same language in the same connection to God and to some other being. Ex. xiv. 31-" And the people feared the LORD, and believed the LORD, and his servant Moses." 1 Sam. xii. 18—"And all the people greatly feared the LORD and Samuel." 1 Chron. xxix. 20—“ And all the congregation blessed the LORD GOD of their fathers, and bowed down their heads, and worshiped the Lord and the king." 2 Chron. xxxi. viii-“ And when Hezekiah and the princes came and saw the heaps, they blest the Lord and his people Israel." Acts, xv. 28—" It seemed good to the Holy Spirit (that is, to God) and to us." 1 Thess. ii. 10-" Ye are witnesses and God also." In these passages the only True God is associated with his creatures, as the object of faith, fear, worship, and blessing: and as giving counsel and bearing witness. As we are here taught to apply the terms to God and to men in a different sense, with different modifications of meaning, so we ought to do when God in the same sentence is conjoined with Jesus Christ his Son. 1 Tim. v. 21-"I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things.." Let us suppose that, instead of the "elect angels," the Apostle had written "the Holy Spirit," and that the verse read thus-" I charge thee before God, and the Lord Jesus Christ, and the Holy Spirit, that thou observe these things." Would it not have been regarded as an unanswerable argument for the doctrine of the Trinity? Would it not have been insisted upon that the three persons in the Godhead are appealed to in exactly the same terms, and called upon by a solemn adjuration to bear testimony to the injunction delivered by the Apostle to Timothy ? 1 Sam. xxv. 32, 33-" And David said unto