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his nostrils; for wherein is he to be accounted of?" Isa. ii. 22; which is to say, that man is mortal. "And the idols he shall utterly abolish." Isaiah xi. 8. And in that day will be fulfilled, "And the Lord alone shall be exalted in that day," ver. 17; which is to say, that at that time all the earth shall know that there never was another god, but only the God of Israel.-We also learn from the words of the apostle Paul, "When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him; that God may be all in all." 1 Cor. xv. 28. The question here is, what does Paul mean by this sentence, All in all? why did he not explain it? What can now be learned from it? Is it as much as to say, that only God, the God of Israel, will be then known, that he is the only God, and that is all in all; and that all other gods will come to nothing, but God will remain for ever? And this sense only can be the construction of it; for he says, that Christ shall be subject, and shall deliver up the kingdom to God, and then God will be all in all and indeed this is true, for he shall deliver up the kingdom to God, but that will not take place till the restoration of Israel.-*The last verse of the Song of Moses ought to strike the mind of every man; for we may ask the question, why this verse is not the first in the song, as indeed it ought to be; but we find it not so, for it is the last; "The Lord shall reign for ever and ever:" by this we may learn that it is the last, because it will take place in the last days.

The gentiles perhaps will say, We also believe

that there is only one God, and yet there are three, as it is written: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." John v. 7. This is not true, and there is no truth in it; and this we shall prove as clear as possible.

First, these three ought to be equal in every degree, that is in power, glory, honour, wisdom, and life; but it is not so. The first is power; *" My Father is greater than I." John xiv. 28. The second glory; at last he shall have no kingdom and be subjected. 1 Cor. xv. 28. In this passage may be included glory and honour. The third wisdom; *"But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." Mark xii. 32. The fourth life; Christ lost his life, and shall be subjected in due time but God is life everlasting, never to be subjected, but to be Lord over all that is in heaven and earth for evermore. Now these statements are a clear proof that these three are not one, because the one has the power, glory, honour, wisdom, life: but the other has nothing, and is to be nothing at last.

Next we shall come to examine the difference between the Holy Ghost and Christ. Christ says, "Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Matt. xii. 32; Mark iii. 28. Luke xii. 10.; 1 John v. 16. Here also it may be seen * that the difference is uncommonly great; because whatsoever you speak against Christ it is forgiven,

but if you speak against the Holy Ghost it is never to be forgiven.-* Secondly, Christ says, “Not that which goeth into the mouth defileth a man," Matt. xv. 11. Again, "But rather give alms of such things as ye have; and behold all things are clean unto you." Luke xi. 41. But let us see what the Holy Ghost says: "For it seemed good to the Holy Ghost, and to us, that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well." Acts xv. 28. These are commandments in opposition to that of Christ; and, if one differs from the other, then they are divided amongst themselves, they certainly never can be called one. And again; " Ye men of Israel, hear these words; Jesus of Nazareth, *a man approved of God, whom God hath raised up." Acts ii. 22. You may learn from this passage that he was no more than a man; as the text says, "a man approved of God."

Thus far we have proved that these three cannot be one, because each differs from the other, and they are divided among themselves; and wherever there is a division there is no Unity; * and if there is no Unity there can be no Trinity; and if there is no Trinity then it must remain that there is but one living God, and the rest is nothing. I will not lie, but will speak the truth, that I feel very much for the world at large; for the danger is tremendous, * to take the glory due to God alone, and give it to a mortal man, * Observe what Moses says; "See now that I, even I, am he, and there is no God with me; I kill, and I

make alive; I wound, and I heal; neither is there any that can deliver out of my hand." Deut. xxxii. 39. It ought to be known, that, according to the original, this verse is translated improperly; and here I shall give the proper sense of it. "See now that I, even I, am he, and is no God with me; I shall cause them to die that shall say there is another God." Observe the term—I shall cause them to die. We all know, every man that is born of a woman must die; therefore here it must be understood, I shall cause them to die a second death; and that will be in the day of judgment.

* O how wonderful it is, that a great world of people should not see and understand, that the one is called the Father and the other Son: and who knows not that a father is always above the son; and, if so, what connexion has the one with the other? A man is called mortal, but why is he called so? the reason is because he is born to die. The very thing should be considered in the present case; Christ stands to be "subjected," and he that stands to be subjected, is subjected already.—And last of all, it ought to be remarked, that the very names will shew that there is no connexion between them. A Father is one thing, a Son is another thing, and a Holy Ghost is also another thing; three names must be three distinct persons: and how can they be one? Yet, after all, it is not surprising; because it was told before hand by all the prophets, that so it would be, and so it would continue until the day of the Lord; and then he would say to the gentiles, See now that I am the only God, and there is no



"And the

other God with me. And at that time will be fulfilled the words of the prophet; Lord shall be king over all the earth in that day shall there be one Lord, and his name one." Zech. xiv. 9. From this we learn, that until the day of the Lord his kingdom is considered as if he had not the dominion over the kingdom of this world, neither will his name be one, but more than one; but, when the day of the Lord shall come, then will he make it known that he is the only king over all the earth, and at the same time will he also cause the gentiles to know that his name is not three, but ONE.

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