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others, alone in our disappointment. The title of the work though striking, is ctatainly adapted to mislead. General principles are more or less implied, but the chief expenditure of the Essay is on India and the Baptist mission there. But this, though worthy—for we certainly would not detract from the mag. nitude or nobleness of the enterprise so far achieved—who would pronounce the glory of the age? That it is one item of that glory we cheerfully admit, but that glory as a whole is altogether, too widely diffused and shared in, to be spoken of with propriety as denominationally or topically appropriated. The author certainly had a right, if he chose, to limit himself to the particular view he has taken; nor would we be offended at his exclusiveness in this respect; only, when from the title of the work we had anticipated the pleasure of sitting down to the perusal of the thoughts of one of the most gifted sanctified minds of the present age, and had thought we should have our own minds expanded and fired with new zeal in relation to the entire enterprise of the whole evangelical Christian world; we could not but feel disappointed in being confined to India.
But the mention of even this slight exception to the work, or rather, to its title, and of our own disappointment at its limitation and exclusiveness, might almost have been spared; so rich is it in thought, and so forcible, and often beautiful in expression. Its intrinsic excellence stamps it with great value, and is in some respects, nearly incomparable. The Essay is founded, like that on Popular Ignorance, on a passage of Scripture, and like that too, was originally presented in the form of a popular discourse. Among the topics discussed, we were most interested in that styled by the author “ Re. ligious Fatalism,” in which he shows the inconsistency and want of benevolence there is in indifference and negligence in reference to missions.
To the Essay is added a few pages, first published in another form, and entitled, “ God Invisible.” It contains some striking thoughts, but is in no respect very remarkable.
3. Essays in a series of Letters on the following subjects: On a man's writing memoirs of himself, on decision of character, on the application of the epithet romantic, on some of the causes by which evangelical religion has been rendered less acceptable to persons of cultivated taste. By John FOSTER. Fifth American from the Eighth London Edition. Boston: James Loring. 1833. 12mo. pp. 311.
This, so far as we are informed was Mr. Foster's first work; at least, it was, we believe, the first published in this country; and though whatever has come from his pen has been uncommonly deserving, nothing of his that we bave seen, has rivalled, or indeed equalled these Essays. We are glad to see them in so convenient a form. What the additions and improvements are, we have not had opportunity to examine, except that we observe that each letter has a summary view of the contents of the same, which we regard as an improvement. The book is worthy almost beyond all praise, as every man of reading very well knows.
We have long been of the opinion that the doctrine of the Trinity, considered simply as a revealed fact, adınits of as clear and indubitable proof from Scripture, as any doctrine whatever, which rests solely on divine revelation. In the following article, we shall aim to present this proof in a concise form, both to confirm the faith of the Churches, who already admit the doctrine in their creed, and to convince, if possible, those who reject it, while they profess to receive the Scriptures as the infallible standard of truth.
STATEMENT OF THE DOCTRINE.
IS MY GIVE TO ANOTHER.
Our argument will be based on the two following passages of Scripture: Isa. 42: 8. I AM THE LORD; THAT NAME, AND MY GLORY WILL I not Matt. 28: 19. TEACH ALL NATIONS, BAPTIZING THEM IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST. The first passage, teaches the openess or unity of God. His name alone is Jehovah ; and his glory, -i. e. the peculiar attributes or perfections by which he is known, he will not give, impart to, or share with, another. The second passage, expresses, in our view, a Trinity, or threefold distinction in the nature of that one Supreme Being, Jehovah, whose glory cannot be given to another. In other words, we believe, on the authority of these and other passages of Scripture.-1. That there is in the universe one, and but one Supreme Being, or Divine Nature; 2. That in this Divine Nature, there is a real three-fold distinction, which is designated VOL. VI-NO. XII.
by the personal names Father, Son and Holy Ghost; 3. And that these three have equally, and in common with one another, the perfections of Supreme Divinity, and are the one God revealed to us in the Bible.*
In support of this belief, we rest our argument on the Bible alone, as the inspired and infallible standard of truth. Thence we shall briefly show-). What are the marks or characteristics, which, by common consent, belong to the one God. 2. That these marks belong equally, and are common to the Father, the Son and the Holy Ghost; and 3. Hence the conclusion must follow that these constitute the one God of the Bible.
I. First, then, what are the marks or characteristics of Supreme Divinity, as made known in the Scriptures? To which we answer,
1. Certain names with qualifying or descriptive adjuncts. As "the Almighty God," Gen. 17:1. Ex. 6:3. "The true God.” “The living God and an everlasting King." “ The living God and, steadfast forever.”_" Which made heaven, the earth, and the sea, and all things that are therein." Ps. 115:5. Jer. 10 : 10. Dan. 6 : 26. Acts 14 : 15. John 17 : 3. 1 Thes. 1:9. Heb. 9 : 14 and 10:31. These adjuncts distinguish the Supreme Being from all the deities and idols of the heathen-who are sometimes called God or gods simply—as are also in a few cases, rulers and princes. Ps. 82: 6. Ex. 7:1. Besides these, are the incommunicable names. “I am that I am.” Ex.3: 14. “ Jehovah—that is my name," -a name which means the same as “I am that I am," or "he is as he shall be," self-existent, eternal, unchangeable. Ex. 6:3. Isa. 42:8, etc.
2. Certain attributes and works, are marks of Supreme Di. vinity-such are the following: “ He is the King eternal, immortal.”_"From everlasting to everlasting, thou art God." The “First and the Last ; the Alpha and Omega.” 1 Tim. 1:17. Deut. 33 : 27. Ps. 90 : 2. Isa. 44:6. Rev. 1:8. “ With God all things are possible.” “The Lord God omnipotent reigneth.” “Thou hast laid the foundations of the earth -and the heavens are the work of thy hands.” See Ps. 102: 25. Jer. 10:12. Ps. 33: 9. Eph. 1:11, etc. “The Lord is perfect in knowledge—his understanding is infinite-he searcheth the hearts and trieth the reins of the children of men, to give every one according to his ways.” “Behold the
* See Knapp's Theol. Vol. I. Art. 4, Ø 33, 2.
heaven of heavens cannot contain thee." Ps. 139: 1–4; 147: 5. Job 37 : 16. Acts 15 : 18. Jer. 32 : 19. 1 Kings 8: 27, etc.
3. Being possessed of these attributes, eternal existence, omnipotent creative power, intinite knowledge and omnipresence -exclusive worship is claimed by him and for him.--" Thou shalt have no other gods before me." " Thou shalt worship the Lord thy God and him only shalt thou serve."
" If thou do at all forsake the Lord thy God and walk after other gods and serve them and worship them-ye shall surely perish.” Ex. 20 : 3. Deut. 8 : 19; 4:15. Matt. 4: 10, etc.
Here observe that the several marks of Supreme Divinity which have been mentioned, are admitted by all who believe in one God, to belong appropriately to him. No other marks stronger than these, either revealed or unrevealed, make him known. What can possibly be more definite. The true, living, Almighty God--who made all things-Jehovah, eternal, all powerful, creating and upholding all things-every where present, infinite in knowledge, and the only proper object of religious worship.
II. Let us then, proceed to the second step in our argumentviz. that these marks of true Divinity belong equally and in common to the Father, the Son and the Holy Ghost.
1. It is universally conceded, by those who admit and those who deny the doctrine of the Trinity, that the marks of Di. vinity which have been named, do belong to God—the Father. The Supreme Being is often called Father, on account of his being the Creator and Preserver of all things. Isa. 63 : 16 ; 64 : 8. Rom. 9 : 25. Eph. 4:6. Also the Father of our Lord Jesus Christ, because Christ, as Mediator, was delegated and sent into the world to accomplish our redemption. Rom. 1:3, 4; 8:32. 2 Cor. 11:31, etc. The title of Father likewise denotes, as we believe, a peculiar, divine union and distinction in the Godhead—“The Father, the Son and the Ho
Ghost.” John 5:18; 10: 36; 19: 7. Matt. 28: 19. Since, therefore, it is conceded by all without debate, that true Divinity belongs to God, the Father, the main point to be establisheit is, that the same marks belong also equally and in common to the Son and to the Holy Ghost. To this point, then, we would direct your undivided attention a few moments.
2. Do these marks of Divinity belong to Christ-or to him who is called Son? Do these titles of Supreme Divinity—the true, great, mighty God, who made all things, belong to him? Hear the Scripture answer. "In the beginning was the Word, the Logos-and the Logos was God--all things were made by Him—the world was made by Him." “ Christ, who is over all, God blessed forever.” “Looking for that blessed hope, the appearing of the great God and, or even our Saviour Jesus Christ." “ His Son Jesus Christ- this is the true God and the Eternal Life.” The apostle Thomas convinced of the resurrection of Christ, and probably calling to mind what Christ bad before said, addressed him reverently, and in faith—“My Lord and my God!” John 1:1–3. Rom. 9: 5. Titus 2: 13. Heb. 1:8. 1 John 5 : 20. John 20 : 28.
But further. The very passages in the Old Testament, in which that peculiar, incominunicable name, Jehovah, is used, are applied in the New Testament to Christ.
Isaiah had a vision of Jehovah, God of Hosts, and heard his voice--saying, “Go tell this people,” &c., 6: 5–10. But St. John informs us—“these things said Isaiah when he saw his [Christ's) glory and spake of him." John 12 : 37–41. By the prophet Malachi, Jehovah speaks—“Behold I will send my messenger and he shall prepare my way before me." But in Mark, this very text is applied to Christ-before whom John Baptist was sent to prepare his way. The Psalmist, addressing Jehovah, 69 : 18 says, “ Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men :"> but turn to Eph. 4:7, 8, and you find that this very passage belongs to Christ, who ascended up on high and received gifts for men. And the apostle Paul, in Heb. 1 : 10, as if to place the Divinity of the Son beyond all doubt, at least so far as could be done by the use of any name, applies the strong passage in Ps. 102 : 25 to him, " And thou, LORD, Jehovah, in the beginning hast laid the foundation of the earth.”
Again. Do those attributes and works which we found to be marks of true Divinity, belong to Christ? Listen to the Scripture testimony. As to his eternity-it is declared in the same language in which that of Jehovah is expressed. "I am Alpha and Omega, the beginning and the end, the first and the last." Rev. 22 : 13. Isa. 44 : 6. When Christ said “beCore Abraham was I am," the Jews understood him to assert for himself a divine attribute--inasmuch as that word I am describes the unchangeableness of the Divine nature; and hence they accused him of blasphemy, and took up stones to cast at him. “Glorify thou me with the glory which I had with thee before the world was," i. e. before time, or eternally. “ He is before all things "__"the same yesterday, to day and forever.” John 8:58; 17: 5. Coll. 1 : 17. Heb. 131 8.
As' to his creative, omnipotent power—" By him were all things created, that are in heaven and that are on earth, visible