Existent ;" and to admit that a being is "Jehovah” is to admit that that being is "The immutable necessary Self-Existent."

It may appear, perhaps, contrary to a pre-conceived opinion, that it is satisfactorily to be proved from Scripture itself, that the Word is the very Being who appeared with such awful majesty upon Mount Sinai.1

In the 4th chapter of the Epistle to the Ephesians, St. Paul interprets the 68th Psalm, and

'The two facts which I have endeavoured to prove from Scripture, viz., "that the Word appeared on Mount Sinai," and was "the God of Abram, Isaac, &c." were facts admitted by all the earliest Fathers. In Bull's Defensio Fidei Nicænæ, cap. i.,-Burton's Testimonies of the Antenicenes to the Divinity of Christ, p. 38. 40,—and Waterland's First Defence, p. 29. 32, the reader will find the currency of this opinion fully attested by copious extracts from Justin Martyr, Irenæus, Clemens Alexandrinus, Tertullian, Origen, Cyprian, Novatian, and others.

Dr. Allix, in his " Judgment of the Jewish Church," says that he will take upon himself to prove, in chapters xiii., xiv., xv. of his work," that all the appearances of God, or of the Angel of the Lord, which are spoken of in the Books of Moses, and in Moses' time, and in the Books of the Old Testament after Moses' time, have been referred to the Word of God by the Jews, before Christ's incarnation.”

I scruple, for the reasons assigned above, p. 11, note (1), to admit that all the Jewish writers which the Dean has quoted, lived before Christ's incarnation; but it is quite certain, from the testimonies which he has brought forward, that the opinion which was so common among the early Christian Church, was universally admitted by the early Jewish Church also.

tells us that David spoke of the Word when he said, "Thou hast led captivity captive." But by comparing the 17th and 18th verses of that Psalm together, it is clear that the same who "led captivity captive" appeared on Mount Sinai. Therefore, if it was the Word who "led captivity captive," it is obvious that it was the Word who appeared on Mount Sinai.

The 9th chapter of Nehemiah challenges a still further investigation, and discovers the Word to be that Being to whom the Israelites were wont to pray, and acknowledge as the Lord God of Israel the Lord alone.

In the prayer which is mentioned in that chapter, after the Levites had enumerated the dealings of the God of Israel in choosing Abram, and bringing him from Ur of the Chaldees; in hearing the cry of his people in Egypt; dividing the red sea before them; and leading them by a cloudy pillar by day, and a pillar of fire by night; there are these words (verse 13),- "Thou camest down also on Mount Sinai.” Now, it was before proved upon the testimony of Paul and David, that the Word appeared on Mount Sinai. It is plain, therefore, that the Word is the Being set forth in the early part of the prayer, who called Abram, took Israel for his portion, rescued them out the hands of the Egyptians, and was worshipped by them as the Lord God of Israel. In short, that the Word is the Jehovah of the Old Testament.

In the New Testament, little of that research is necessary which is required in the Old Testament to trace the divinity of the Word.

We are told in explicit terms, that Christ has "created all things;" that He "upholdeth all things;" and "by Him all things consist." Neither of which expressions would be admissible if the Word Himself had been created, or was dependent upon a Superior Being. He is called "Immanuel," or "God with us;" "I am," or "The necessary Self-Existent."

Many expressions also are to be found, such as the following:-" In Him dwelleth all the fulness of the Godhead bodily;" "God was in Christ reconciling the world to Himself;" "He that hath the Father hath the Son: He that hath seen me hath seen the Father." Proofs such as these are too plain to require any comment.

Other proofs equally demonstrative of our Lord's Divinity may be drawn by comparing passages of the Old Testament with passages of the New; by which it will be seen that the two Testaments would contradict each other upon the Arian hypothesis, that Christ is not of one substance with the Father.

In Isaiah, Jehovah declares, "I am the Lord, and there is none else: there is no God besides me. But St. John writes, "In the beginning

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was the Word, and the Word was with God, and the Word was God."

In the Old Testament it is written, " “ Thou, even Thou only, i. e., Jehovah, knowest the hearts of all the children."" In the New it is written,

He, i. e., Christ, knew all men, and needed not that any should testify of man, for He knew what was in man.'

"3

"Thou shalt worship," says the Saviour, "the Lord thy God, and Him only shalt thou serve.” "Let all the angels of God," says David, " worship Him," i. e., Christ."

"Before me," says Isaiah," there was no God formed, neither shall there be after me. I, even I, am the Lord, and beside me there is no Saviour."6 "Unto you," says the angel, “is born this day, in the city of David, a Saviour, which is Christ the Lord."" We may notice also the following titles by which the Divinity of our Lord has been acknowledged. He is called, our God--our Great God—our Mighty God' the True God-the Lord of Glory"-the King of Kings 12 and Lord of Lords 13-the Alpha and Omega-the Beginning and the End, Which is, and Which was, and Which is to come, the Almighty.14

! I shall now consider those passages of Scripture which relate to the Personality and Divinity of the Holy Spirit.

Much information respecting the Third Person of the Godhead may be gathered from our Lord's address to His disciples, on the eve of His crucifixion. "I will not leave you comfortless,"1 said He to them, as He proceeded to bind up their broken spirit, “I will pray the Father, and He shall give you another comforter."

The distressed disciples, had they been permitted to ask a boon, would probably have begged no more than that their Master would grant them the legacy of future peace and safety. But our Lord bequeathed them a far more precious legacy. He promised them not comfort, but "The Comforter," not security, but a Protector.

Two terms are employed to sketch out the character of the promised Being.

He is called, 1. o пAPAKAHTOƐ, "the Advocate," Ο ΠΑΡΑΚΛΗΤΟΣ, (for His office3 was to advocate the cause of the Son of Man,) a term denoting a living agent, and entirely free from any ambiguous sense of impersonality.

Also, 2. To пNEYMA TO ATION, "the Spirit, the ΤΟ ΠΝΕΥΜΑ Holy." But it deserves particular attention that when our Lord employed this term to designate the third person of the Trinity, He invariably coupled