text, wherein our Saviour declares, without any such distinction as men choose to adopt, that the "Father is greater" than he. When our Lord makes this unqualified declaration, I find no difficulty in understanding him, according to the plain meaning of his words, and in conformity with the general tenor of scripture. But men, by their groundless hypothesis, create difficulties for themselves. And they have found it so perplexing and impossible to reconcile these plain words of Christ with the Athanasian doctrine, that some of the ablest and most judicious defenders of that doctrine have felt themselves obliged to allow some sort of pre-eminence to the Father above the Son: thus virtually giving up the very point in question.

Trinity none is

Now, in what

The short way to ascertain whether the words of Christ, and those of the Athanasian creed, be reconcileable, is to place them side by side. Our Lord says, "the Father is greater than I;" but the creed says, "in this greater or less than another." sense could our Lord's declaration be true, if the creed be right? Or what comes of the creed, if our Lord have spoken truth? There remains to you but the alternative-to adopt the presumptuous decrees of fallible, erring men, or to embrace the infallible declaration of the Son of God. If you embrace the latter, as you will, you subscribe to the truth of Christ; you sub

T

scribe to the truth of the gospel; you subscribe to the doctrine which I have been endeavouring to establish the doctrine of our Lord's subordination to the Father Almighty.

I have now done what seemed necessary on this part of my subject, by the production of scripture testimony, chiefly in the words of our Lord Jesus Christ himself.

But I am aware that the whole force of this testimony is attempted to be turned aside by a very simple contrivance, a nice distinction, which demands our particular notice. The distinction, the contrivance, is this-to allege, and endeavour to have it believed, that in all cases where Christ acknowledges a subordination to the Father, he is to be understood as speaking only in his human nature. If this were any where taught us, either by our Lord himself, or any of his inspired Apostles, it would materially alter the state of the case. But is this really so? Nothing can be farther from the truth. Have we been taught any thing about such a distinction in scripture? Nothing whatsoever. And I shall here, once for all, overturn this plea, by the testimony of scripture itself-the only testimony that is worthy of a moment's consideration; and by both species of scripture testimony, negative and positive.

I observe, first, that in all affirmation, the proof of the affirmative rests with, and should be

produced by, the affirmer. I here call upon those who maintain the interpretation in question, to produce the slightest scripture authority for it and I assert, without danger of contradiction, that there is no such key of interpretation; that there is not so much as a hint or shadow of any such interpretation in the Bible, as that our Saviour is, in such cases, speaking only in his human nature. If there be any such support for this allegation in scripture, let it be produced; and we shall all receive it with the utmost reverence.

But I observe farther, that this allegation is not only destitute of any positive support from scripture-but there is, what I take to be of the nature of positive scripture testimony against it, and that from the mouth of our Lord Jesus Christ himself. Our Lord tells us, for example, in John's gospel, xii, 49, “For I have not spoken of myself; but the Father, which sent me, he gave me a commandment what I should say, and what I should speak, Whatsoever I speak, therefore, even as the Father said unto me, so I speak." This, then, is one of those instances, wherein Christ is supposed, by the Trinitarian hypothesis, to speak in his human nature. Well, now, turn to the 16th chapter of the same gospel, and attend to what our Lord says (at the 13th verse) of the Holy Ghost, whom he promised that the Father should send in his name, to be the guide

and comforter of his disciples, and who, you know, is one of the co-equal persons of the Athanasian Trinity : "Howbeit, (saith Christ) when he, the Spirit of Truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come." Now it is not pretended that the Holy Ghost ever assumed the human nature; and therefore, it cannot be alleged that he ever speaks or acts in that nature. Yet our Lord uses the very same language with respect to him, as he does, in similar cases, in reference to himself. He plainly declares that neither of them "speaks of himself;" that both of them speak as they heard, and were taught; and thereby as plainly upsets the Athanasian interpretation, and along with it, the doctrine which it was intended to support.

In good truth, that interpretation is nothing more or less than a human contrivance, to bolster up a human error. Divine revelation is a stranger to both of them.

I might occupy your time through a separate and lengthened discourse, in laying before you, in a similar manner, those scripture testimonies which equally declare the subordination of the Holy Ghost. But I am sure you will not deem this necessary; and a very few observations, before I close, will be sufficient. The single quotation which I have already given you, from the

lips of Christ himself, in reference to the dignity and office of the Comforter, might be amply sufficient. I shall just give you one or two more, from the same high authority, and leave you to form your own judgment.

In John's gospel, xv. 26, our Lord saith to the disciples," But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." John xvi. 7, "Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” I here refer it to yourselves to determine, whether this holy person, "the Spirit of Truth, who proceedeth from the Father;" who is sent by the Son; and who speaketh not of himself, but according to the instructions he has received;whether this being is to be understood as the supreme God, or equal to the supreme God ;or whether it could have been the intention of our Lord Jesus Christ, who declares these things of him, to leave any such impression on the minds of his followers.

There is but one passage of scripture, which presents any difficulty on this subject; and which has been greedily laid hold of, for the purpose of setting aside the plain and positive declarations of Christ. It may be as well to obviate