the "way and the truth." This is one of the glorious and consoling mysteries which has been revealed, not to Jews only, but to Gentiles alsó; and as Paul contends that a knowledge of this mystery was known, "which is Christ in you, the hope of glory."

And this is one of the golden privileges which is not confined to the apostolic age, but a common privilege of all God's children, under the full dispensation of the gospel, is to know Christ in us, "the hope of glory." In order to give additional light and knowledge into the union that exists of the Father and the Son, and the holy and divine spirit, which dwells in some degree in every child of God. Our Lord expresses it, when the Comforter is come, "he will guide you into all truth." Take this expression in the most limited sense, we may conclude our Lord would have us understand, that the divine spirit would guide them so far into these sublime truths, which they did not fully understand, as was strictly necessary for their edification, comfort, and salvation.

If the foregoing statements are just, we may draw the following conclusions. That the Father is never separated from the Son, nor the Son from the Father. And the Son ever dwells in the bosom of the Father, and the Father dwells in the Son, and the Holy Ghost flowing from the Father and the Son, in one eternal union. In all this, a clear and distinct personality of the Father is never swallowed up or lost in the person of the Son; nor the person of the Son is never merged, or lost, in the Father; neither are they ever so united as to make but one person: Therefore we think it would be very inconsis

tent, irrational and unscriptural to call the Father by the name Son, or Son by the name Father; or to suppose that the Father sustains the character or office of the Son, or the Son sustains the character and office of Father. Should it be objected, that the Son is never called Father, nor sustains the office of father, and the objector, should appeal to Isaiah, 9th chapter, verse 6, for one proof that the Son is called the "Everlasting Father." We answer, we are willing to give our own comment, which corresponds with the judgment of some of the greatest divines of the last century, on the text cited in Isaiah, which reads as follows-" For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace."This text suggests to our view, eight leading ideas.

"Unto us a child is born," refers to the human nature of our Lord, assumed in the womb of the virgin, and born of her. "Unto us a Son is given," refers to the divine nature of our Lord, as the only begotten of the Father, and the first born of every creature, and the heir of all things, as the Apostle calls him, in the 1st. of Colossians, and the 1st of Hebrews. "The government shall be upon his shoulder"-this refers in a particular manner, to his Mediatorial government, which he fills for our Salvation, as saith our Lord, “all power is given unto me in heaven and earth."

And his name shall be called Wonderful," referring to the mystery of the union of the human and divine natures wonderfully joined together in one person. Counsellor," as he is the "true

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light which lighteth every man that cometh into the world;" and hath been the leader, and instructor of his people, as prophet and counsellor, since man apostatized from God. "Mighty God," as we have contended he really and absolutely is; inherently God, in his divine nature. "Everlasting Father," of the universe, this relates to him, as real Creator of the universe, or Logos, by which all things were created."Prince of Peace," as the Apostles frequently call him, on the account of his ministry of reconciliation, and of his reconciling us unto God, by the atoning blood, as saith the Apostle, "God was in Christ reconciling the world unto him."

In all this we cannot see any propriety of calling the Father, Son, or the Son, Father, in reference to the doctrine of the Trinity. Neither do we see in this text, where the Son hath sustained the office of Father, or Father hath sustained the office of Son. We find ourselves supported in this by the Rev. Mr. Fletcher, as to Jesus Christ's being called the Everlasting Father in this text, he states, that it has reference to Creation, and not to Father in the Trinity. And Bishop Pearson, Bishop Bull, Bishop Beveridge, Mr. Stevens, and Doctor Horseley, and Mr. Whitefield, and Mr. Wesley, we think all perfectly agree in the statement I have made, respecting the personality of the Father and Son, and the union that exists in respect of them.

PART II.

Remarks on Mr. Millard's works, and shall open this subject, by taking from his last publication, the contents of Section 4, Page 51.

CHAPTER I.

"Trinitarian Doctrine of Incarnation examined.”

"By the Trinitarian doctrine of incarnation, we are taught, that Jesus Christ is composed of two whole distinct natures, human and divine. That in his human nature, he is truly and properly, a man. And, that in his Divine nature, he is the very and Eternal God.

"This Doctrine, to me, is as difficult to understand, as the assertion, that God is three persons. Not content with asserting God to be three persons, Trinitarians would also teach us, that the Son, one of the three, is two persons; I am, however, aware, that they will be unwilling to admit this statement, but if their doctrine does not plainly imply it, I am at an entire loss to know the meaning of the terms they use.

"As a man, they tell us, that Christ possessed a human body and a reasonable soul, and every

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