ing as they have obeyed and loved him or disobeyed ed him ; and that the acts of men shall be judged of as they had a personal bearing towards Christ, and Father. In short, this whole matter of the judgment i in the record we have quoted, as though it were the 1 business of the Son, by the concurrence of the Father, by any commission which he has received as Nor can we understand how any being who was inferio supreme Governor of the universe, could represe self, and be represented by others, as acting such a the world's eternal destinies, without robbing God of hi But he "thought it not robbery to be equal with God.”

a sub

The Holy Spirit was sent into the world by Christ. portance of this doctrine is at once seen by consideri important is the Holy Spirit to the benefit of the world. 1. The Saviour was begotten by the Holy Ghost.

2. The Saviour deemed the presence of the Holy Gho important than his own personal presence with his di 3. Those who are regenerated are said to be born Spirit, and sealed by the Spirit.

4. Those who should blaspheme against the Holy should never have forgiveness, though blasphemy again Father and the Son should be forgiven and Ananias and S ra were struck dead for lying to him.

*John 14: 3.

† Rev. 3:21.

Rev. 21: 27.

5. So important was the Holy Spirit to the success of the apostles that they were required to remain at Jerusalem till he should come upon them which they did. Yet in John 15: 26, and in 16: 7, Christ says he will send him if he shall go away, and Peter in Acts 2: 33 says that Christ did send him. And in a few instances the Holy Spirit is called the Spirit of Christ. How Christ if any other than a being of infinite power could send the Holy Spirit is a marvel not easy to understand. Christ's name is used in the formula of baptism. "Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to obey all things whatsoever I command you. And lo, I am with you always even to the end of the world.”*

These were among the last words if not the very last spoken by the Saviour to his disciples. By these we learn that the work of the apostles was to be to make disciples to Christ and to induce men to obey his word. And the seal of discipleship to be put on them was their baptism in the name of the Father, Son and Holy Spirit as though these three names were of equal authority and importance. That the disciples did make converts to Christ and not to themselves and did teach the duty of obeying Christ has already been made evident. That they baptized in the name of Christ may be seen in numerous passages. Three thousand were baptized in his name on the day of Pentecost at Jerusalem; the converts at Samaria were baptized in his name; the Ethiopian Eunuch; the household of Cornelius; the converts whom Paul baptized at Ephesus and at Corinth,† &c., &c. Besides those mentioned in the New Testament, we may mention all who have received Christian baptism from the days of the apostles until now, administered ever in the name of the Father and the Son and the Holy Spirit. But how do those Unitarians who deny the divinity of Christ and even his pre-existence and superhumanity justify themselves in using such a formula? And what possible excuse have they for so great an inconsistency, except that they cannot justify

*Matt. 28: 19, 20.

† Acts 2: 38-47; 8: 16; 10: 48; 19: 5; 1Cor. 1: 13-15.

that the mention of the Father before the Son is su which we are not disposed to admit. In eight inst name of the Father alone occurs; and in fourteen case the Son alone. In short, if benedictions and doxolog anything on this subject, it is that as much praise is due as the Father, and that the blessing of Christ is as es that of the Father. All needful blessings for time and are represented as flowing from Christ. All thanks an all power and dominion and glory, for all time and wo out end, are ascribed to Christ, sometimes in common w the Father, sometimes with God and the Father, someti out the mention of the Father at all, and sometimes with less frequency, to the Father or to God without t tion of the Son. These passages are found in Romans thians, Galatians, Ephesians, Philippians, Colossians, Titus, Philemon, Hebrews, Peter, John, Jude and Re

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Will Dr. P., with all his candor and ingenuousness, argument at this point, and inform us whether these bene and doxologies mean any thing; and if so, what they Would any Unitarian writer have used such language? proper that all praise, all dominion, all power, for all should be offered and ascribed to the son of Joseph and or even to any being inferior to God? Did these writer whereof they affirmed? If not, are they not wholly un religious guides? If they did know that Christ was a and finite being, were they not sacrilegious and blasph

*2Cor. 13: 14.

Besides these forms of blessings and praise, there are several other passages which are of similar import, so that not less than about fifty must be explained away, as we understand them, in order to avoid the conclusion that Christ is equal with the FathHow do these passages compare with the following remark of Dr. P.? “I next remark that the whole phraseology of the New Testament with regard to our Saviour, implies his created existence and subordinate rank."

er.

Our next position is that Christ is God. Not that his body, intellect or soul was God, but that his human nature and divine, were so blended that he was properly God incarnated.

1. We think this is substantiated from the fact that Christ possesses all the attributes of deity. He is immutable, or "The same yesterday to-day and forever."* We have shown from plain Scriptures that he is omniscient, omnipresent, omnipotent, and eternal. Can there be in the universe two beings, separate and distinct, who possess all these attributes? They constitute their possessor infinite, and it may be laid down as an axiom that two infinite beings, exercising all the prerogatives of infinity, cannot exist. We think too, that it may be regarded as an axiom that neither infinity itself nor the attributes which constitute infinity can be delegated. Infinity implies omnipotence and self-existence, neither of which can be derived. According to our previous showing, Christ possessed these and is therefore God.

2. The same works and offices as are in some instances ascribed to God, are in others ascribed to Christ. We have shown by abundant proofs that Christ made the worlds, or is the Creator, and that he made the worlds not for another but for himself.

So also did God.

"Of old hast thou laid the fouudation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no

*Heb. 13: 8.

† Col. 1: 16.

spreadeth abroad the earth by myself."+ The texts already quoted by which it is proved that Christ created and earth and all that is in them, are too plain to admit of a interpretation. Unitarians therefore usually suggest tha was employed by God to manufacture the worlds. T quoted above effectually dispose of that conjecture, by that God made the worlds by himself alone, and with fingers. Besides it is a very sorry shift for a people w that Christ was any thing more or less than a man, t for the purpose of avoiding disastrous conclusions, that ated all the thrones, powers, dominions and beings in and earth, and made heaven and earth besides, and them all—even though it were by a delegated power, hope the Dr. will pardon us for asking what, accordin Unitarian theory, there is left for God to do, if a "creat subordinate being" performs all that is attributed to Chri foregoing texts are only mere samples of the many that be quoted.

God is often represented as the Saviour, and even decla be the only Saviour. "I am the Lord thy God, the Hol of Israel, thy Saviour. . . I, even I, am the Lord, and me there is no Saviour." "Paul an apostle of Jesus Chr the commandment of God our Saviour, and Lord Jesus who is our hope." "To the only wise God our Saviour, be

*Psal. 102: 25-27.

† Psal. 8: 3. Isa. 44: 24; 45: 18.