co-equal: and eternity is not capable of being before or after; greater or less; but is an indivisible and invariable perfection or attribute.

، When it is said, ، none is afore or after other,' we are not to understand it of order, neither of office."

“ Not of order : for the Father is first ; the Son, second; the Holy Ghost, third in order."

Neither of office: "for the Father is supreme in office, while the Son and the Holy Ghost condescend to inferior offices, to accomplish the salvation of mankind. (see John x. 18. xiv. 20.)

"But we are to understand these words, as the Creed has already explained them, of Duration, Divinity, Dignity, Omnipotence, &c.; in which respect none is afore or after, none greater or less; but the whole Three Persons co-eternal and co-equal."Waterland.

So that in all things, as is aforesaid, the Unity in TRINITY, and the Trinity in:

UNITY, or the one eternal God in Three Divine Persons; and the Three Divine Persons in one eternal God, is to be worshipped: for "the Father, the Son, and the Holy Ghost, Three Persons in the Unity of the Godhead, the God of our salvation, constitute the object of our worship, which person soever we immediately address."

"The indispensable necessity of divine worship (says an excellent theologian) will appear from the consideration, that to his Creator man is indebted for his existence; and is therefore His property; rightly governed by His will; rightfully subjected to His law; and therefore wholly bound to coincide voluntarily with all His design in creation. From his Creator also, man derives all his blessings; and is therefore under the highest obligations to exercise towards Him unceasing gratitude, and to perform all the actions which gratitude can inspire. Finally, the Creator of mankind is a Being infinitely great and glorious; and in this Divine character claims from

them, as intelligent creatures, their highest adoration, love, and praise.'

Therefore, in all things, God is to be worshipped.

That God is to be worshipped in the Three Persons of the blessed Trinity, we again affirm from Divine authority.

The blessing of St. Paul is a prayer addressed to the Three Persons of the Holy Trinity; in which we pray, that--

"The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost," may "be with us all."-2 Cor. xiii. 14.

"God is a Spirit; and they that worship Him, must worship Him in spirit and in truth."-John iv. 24. Stephen, full of the Holy Ghost, prayed, “ Lord Jesus, receive my spirit!"-Acts. vii. 59.

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"At the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."-Phil. ii. 10, 11; see 1 Thess. iii. 11. John v. 23.

Compare Acts iv. 24, 25. with Acts i.

16. where the apostles pray to the Holy Ghost, thus:

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Lord, thou art God." For it was God the Holy Ghost, who spake by the mouth of David, concerning Judas.

So likewise are we authorized to worship the Trinity in Unity: for Christ said,

"It is written, thou shalt worship the Lord thy God; and him only shalt thou serve:" "for the Lord thy God is one God."-Compare Matt. iv. 10. Deut. vi. 1-14, and 1 Sam. vii. 3.

Therefore we repeat in the words of the Creed, That the Unity in Trinity, and Trinity in Unity, is to be worshipped.

He, therefore, that will be saved, must thus think of the Trinity.

He that will be saved by the Faith of the Gospel of Christ, must so think and believe of the Trinity, as that Gospel hath revealed the eternal Godhead to him, viz., "as consisting of Three Persons, co-eternal and co-equal, and all one God. So distinct as to be Three Persons; so united as to be one God. Distinct

without division; united without confusion."

When we consider these sacred evidences and assurances of the blessed Trinity, Three Persons and one God; and remember that they are "written by the finger of God:" though we acknowledge that such wisdom is past man's understanding; yet we are bound by the solemn obligations of the Christian Faith, to believe this holy mystery. "In the Divine Being there is a union, and there is a distinction; but of the manner of that union, and of that distinction, we are all ignorant." It is enough that we have the unerring authority of Scripture, to sanction this mysterious truth. The same Divine authority tells us, that "now we see through a glass darkly;" but the time will come, when we shall see "face to face." That "now we know in part;" but then "we shall know, even as we are known;"" when that which is perfect shall come, and that which is in part shall be done away." If the complete discovery