a higher being, and bestowed as a reward for obedience, not to underived excellence, that submission is to be yielded; and the principal glory does not rest with the Son thus exalted, but centres in the Father who honoured him." That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." As the reward of Christ's official labours and sacrifices on earth, he is exalted to be the head of the Church, and all its members owe him allegiance and homage.

The invocation of Stephen to Christ, is thought to be an instance of supreme worship. Acts vii. 59, 60-" And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge." It pleased God to support Stephen, the first Christian martyr, by a vision of our Saviour, as we learn from the previous verses. Having Jesus in his immediate view, to him he commended his departing spirit. This extraordinary instance, I believe, is not set as an example for the supreme worship of Christ, who to us is invisible.

Before I close, I shall review one text, which is supposed to ascribe to Jesus Christ the attributes of the Supreme Divinity.

The following passage from the Revelation of St. John, is produced as proof of the omniscience of Jesus Christ. Chapter 2d, verse 23d.—“ All the Churches shall know that I am he, who searcheth the reins and hearts; and I will give unto every one of you according to your works." The evidence from this passage is thought to receive strength, when

connected with the ascription of Solomon to the one true God. "Thou only knowest the hearts of men." Solomon, in the most explicit manner, testifies that God only knows the hearts of men. St. John, speaking in the name of his ascended Lord, declares-" All the Churches shall know that I am he, who searcheth the reins and the hearts, and will render to every one of you according to your works;" therefore, it is inferred, Christ is very God. But few comments, I think, are necessary to show the true meaning of these passages, and make it apparent that they furnish no proof that Christ possesses omniscience which is the attribute of Deity. God possesses knowledge and all other perfections in a manner peculiar to himself. Jesus Christ does not assume to himself knowledge, or any other attribute, in that high and underived sense in which he attributes them to God. On the contrary, with the greatest solemnity he declares his dependence." Verily, verily, I say unto you, the Son can do nothing of himself." In this address to the Churches, we are guarded against misapprehending the knowledge and power exercised by Jesus Christ, in searching the hearts and passing judgment on the characters of men, by an express declaration that he received these from God-"even as I received of my Father."-(27th verse.) I try the characters of men, and reward them according to their works, "even as I received of my Father."

The inspired penmen say, that God only has immortality. No other being is possessed of independent and immortal existence; but God grants eternal life to his dutiful children. God alone

knows the secrets of the heart, as an underived and essential attribute of his nature; Christ possesses the knowledge of men's hearts by a derived capacity. God, who breathed into us the breath of life, has by his inspiration imbued an apostle with pow er to know the thoughts of the heart. St. Peter knew the hearts of Ananias and Sapphira. Acts v. The advocates for the doctrine of the Trinity produce other passages from scripture, to prove that Christ is possessed of divine attributes, and is very God. But if authority be not found in the texts recited, few, I believe, will contend that this article of faith is found in the New Testament.

SERMON V.

THE SCRIPTURAL MEANING OF THE TERMS, HOLY GHOST, HOLY SPIRIT, AND SPIRIT of God.

JOHN xiv. 26.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

THE advocates for the doctrine of the Trinity, both in ancient and modern times, greatly differ in their attempts to explain it. The earlier polemick writers on this subject, represent that the Son and the Holy Ghost derived their attributes from the Father, and are subordinate to him. Some of the English Divines describe the three persons of the Trinity as three modes or relations, which Deity bears towards men. One eminent theologian of that nation, says, that the Father, the Son, and the Holy Ghost, are as really distinct persons, as the apostles Peter, James, and John; and another observes, respecting the doctrine of the Trinity, "Were it not adored as a mystery, it would be exploded as a contradiction." A professor of our

own country tells us, that the term person, when applied to the Trinity, should not be understood in its common acceptation; and informs us that it means a distinction in the Godhead which cannot be explained; but he ascribes personal attributes to the Son, and in every part of his publication speaks of him as a person; and unless the word be taken in its usual sense, his arguments will not easily be comprehended.

It is worthy of remark, that Trinitarian writers take slight notice of the proof from scripture of the independent existence, and of the equality of the Holy Ghost with the Father. Few will assert, I believe, that the bible contains the record of divine worship being offered by inspired men to the Holy Ghost, or that the Holy Spirit is presented by the sacred writers as the object of our worship. In the revelation of the New Testament, no duty to the Holy Ghost is enjoined which men are to perform. We are neither commanded to love or to fear, to honour or obey him; nor to exercise towards him any devout affection. The attentive reader of scripture will perceive the different language of evangelists and apostles respecting religious obligations towards our God, our Saviour, and the Holy Ghost. The texts, which by any method of construction can be adduced to prove that the Holy Ghost is possessed of underived existence, and of the essential attributes of Divinity, are so few in number, and of such doubtful meaning, that no one, I believe, would be willing to rest the truth of the doctrine on these exclusively. The usual course is to state the Trinitarian dogma as a revealed truth, to,