JEHOVAH-JESUS.

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I.

WHAT IS GOD?

T is an interesting and important inquiry, What do the Scriptures teach in regard to the mode of existence of the Divine Being? or in brief, What is God?

We are told, by good men whose opinions we have been taught to respect, that "There is but one only living and true God, who is infinite in being and perfection;" but we are also told, by the same authority, that, "In unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceedeth from the Father and the Son." 1

To this statement of doctrine, the standards of the Protestant Epíscopal, Methodist Episcopal,

1 "Constitution of the Presbyterian Church in the United States of America," chap. ii. sec. 1, 3.

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Reformed, and other evangelical churches, substantially agree.

Now it is believed, that the true teaching of the Scriptures is this; that there is but

ONE İNDIVISIBLE AND UNDIVIDED GOD,

of absolute, unqualified Unity; existing or subsisting not as three persons, but as one only: revealed and described by various names, referring to different attributes, different relations, different operations, not in any sense to different divine personalities: as, Jehovah, Lord, King, Father, Creator, Redeemer, Comforter.

It is proposed to establish this position from the Word of God. It is claimed that this view of the subject is in accordance with the entire teachings of the Scriptures, and that it commends itself to the dictates of common sense; that it is more honorable to God than the view commonly held; and that it is more satisfactory to the heart of the Christian, as presenting to him in his Redeemer and Savior, in his Sanctifier and Comforter, all the fullness of an indivisible undivided God.

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.. We are under obligation to accept whatever the Bible teaches, on this subject as well as on every other, whether it is in accordance with our previous opinions or not.

The Bible is believed by Christians to be a revelation from God - a revelation of truths in regard to his character and man's relations to him, and of the

way of salvation he has provided: truths which could not be fully discovered by the light of nature - by reason alone. A revelation is an uncovering of what was hidden. If the Bible is what it is claimed. and believed to be, its language must be plain, so that men of ordinary ability and intelligence can easily understand its teachings on important points: and this is what it claims for itself. It must then be interpreted according to its plain and obvious meaning. Its language must be taken in its ordinary acceptation; unless the nature of the subject, or the connection, or the unmistakable import of other passages relating to the subject under consideration, clearly require it to be understood otherwise.

The word of God is its own interpreter; and therefore, in our search after the truths taught therein, we have no right to take an isolated text here and there, perhaps out of its connection, that seems to sustain a theory previously formed, and insist that such and such must be the meaning; when a different interpretation is allowable, and when there are other passages whose statements are clear and positive, which cannot fairly be interpreted in consistency with such assumed meaning; but we must examine the general teachings of the Bible upon the subject before us, comparing Scripture with Scripture, and adopt that interpretation which is consistent with the whole. If the language in any case will bear two interpretations, - one consistent with the general tenor of the whole and with common sense, and the other contrary thereto, - we are under obligation to accept the former. We have no right needlessly to multiply mysteries; nor to compel the Scripture to contradict itself.

Let us thus study the word of God with reference to the subject now before us, receiving its statements in their plain and obvious meaning, as their Author must have intended they should be received.

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II.

ONE GOD, ONLY.

LL Christians, of whatever name, agree in the belief that there is but ONE GOD.

This belief is in accordance with reason. One God, of infinite attributes, is sufficient to bring into existence all things created, and to govern them when created; and it is unreasonable to suppose that two causes exist where one is sufficient.

The Old Testament teaches that there is but one God: teaches it unqualifiedly, abundantly.

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"The Lord, he is God; there is none else beside him." "The Lord, he is God in heaven above, and upon the earth beneath: there is none else." 2 "The Lord our God is one Lord." "I, even I, am he, and there is no God with me."4 "Thus saith the Lord the King of Israel, and his Redeemer the Lord of hosts: I am the first, and I am the last, and beside me there is no God. Is there a God beside me? Yea, there is no God: I know not any." s "I am the Lord, and there is none else: there is no God beside me." 6

The unity of God is as distinctly and positively

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