The principal charge which the malice of the Jews brought against our blessed Lord was blasphemy. In what did they say this blasphemy consisted? In declaring himself to be the Son of God, and equal to his Father. Had the Jews misunderstood him, would he not have undeceived them? Undoubtedly he would. But he owned his eternal divinity to the last. I am not rash when I say that a denial of this doctrine tends to overturn the gospel system. It proves Christ to have been a deceiver, and his disciples and followers idolaters, and thus confirms the accusations of his enemies.

V. Heb. ix. 14. "How much more shall the blood of Christ, who through the eternal Spirit offered himself to God, purge your consciences from dead works, to serve the living God."

If there were not an infinite merit in the blood of Jesus Christ, how could it purge or cleanse the conscience of a filthy dead sinner? Why does the apostle say ETERNAL SPIRIT? In this text we see the whole Trinity engaged for the redemption of man? The holy Trinity were engaged in the formation of man. Gen. i. 26. "Let us make man in our image, after our likeness." When man fell, the Trinity was engaged in his redemption and salvation; and Jesus Christ, through the eternal Spirit offered himself up to God?

In paradise all the attributes harmonized in man's felicity; but to be a rational being, capable of rewardable virtue, he must of necessity be liable to fall from his native purity and happiness. Man did transgress, and he fell under the curse of the broken law of his God. Gal. iii, 10. No finite being could. rescue him. In this text you see the ever blessed Trinity engaged in the redemption of man. "Without the shedding of blood there could be no remission of sin." The Father freely gives up the mediatorial kingdom to his Son, who cordially accepts it, and the Holy Ghost becomes the gift of the Son. God uses a language suited to the comprehension of man. So we see in scripture, that the Father sent the Son, and the Son saith I will send the Comforter.

From the time the promise was given "The seed of the woman shall bruise the serpent's head," the Son became a mediator, the Holy Ghost a comforter, and the Father is represented to the understanding of man as directing the great work of redemption and salvation.

On account of such expressions in the sacred word, the foolishness of man would form an unscriptural creed, in which they would force a belief that the Son, and the Holy Ghost, are either created beings, or emanations from the Father, and the strongest reason they give for this creed is, that a son cannot be as old as his father. Can they comprehend eternity? Could not the eternal deity exist in a triune, as well as in a simple form? The persons in the Trinity are equal, and absolutely perfect; the

Doctrine of the Trinity scriptural.

mind and will of one, is the mind and will of the other: and I seem to have a glimpse of the grandeur and perfection of such an infinite society in one incomprehensible Jehovah.

The plan of man's redemption is laid in infinite wisdom. The Holy Spirit begins his work of teaching. He points men to an infinite sacrifice, that will in future be offered up. He shows man the nature of the new covenant, "believe on the Lord Jesus It is a covenant of faith. He directs man to set Christ," &c. up a new mode of worship, and to shed the blood of animals as typical of the blood of the Son of God, which was hereafter to be shed to atone for sin. He inspired men to teach and to prophecy through the antediluvian, patriarchal, and Jewish ages, all pointing to the great mediator.

The Holy Spirit taught all, but absolutely compelled none. Grace has made man a free agent, under all the dispensations, since the promise of a Saviour.

man.

About four thousand years after the creation, the Son of God manifested himself in the flesh, and he did it through the eternal Spirit. By the power of the Holy Ghost, he was united to human nature, in the womb of the virgin; a perfect soul, and a perfect body. Deity can unite with the work of his own hands, and fill all in all, and though the divine and human natures of Jesus Christ were united, yet he was perfect God and perfect "He was manifested in the flesh, justified in the spirit, seen of angels, preached to the Gentiles, believed on in the world, received up into heaven." It is through this offering that we have access to a throne of grace, and through this offering our "consciences are purged from dead works, to serve the living God;" and it is through this offering that God perfected for ever, them that are sanctified. Jesus Christ is now our mediator, and he will be such until the general judgment, when he will give up his mediatorial kingdom and be our judge; and awful will it be for those, who have hypocritically, designedly, or ignorantly, (I say ignorantly, although such as live under the light of the gospel might have known better,) laboured to prove him to be an impostor. 7. "There are three that bear record in heaVI. 1 John v, ven, the Father, the Word, and the Holy Ghost, and these three are one." I am aware that there have been some learned disquisitions, touching the authenticity of this text; and though its conformity to the style and doctrine of its reputed author, its beauty, its necessary connexion with the preceding verse, and the general reception it has met with, (a reception not confined to later ages) compel my belief in its authority: yet as others eminent for their theological attainments, have doubted its genuineness, I shall not insist upon it here, but referring my readers to Coke and Wesley's commentaries, for a vindication of the

passage, I will conclude with the following quotation, from Dr. A. Clarke :-"Socinians need not glory, if Trinitarians should give up that text, for the sacred doctrine of the Trinity, which it appears to express, is diffused through every part of the scriptures, and is as inexpugnable as a rock of adamant, and will live and prevail in the church of Christ while sun and moon endure, and until time shall be swallowed up in eternity."

When I began, I only intended to produce a few passages of scripture, with a few remarks upon them, to show that a distinct mention is made by the inspired writers, of three persons in the Godhead, and many, many more might I bring to prove that divine worship and homage was rendered to each of these glorious personages, and may therefore with propriety be rendered again. If I am zealous on this head, it is, I believe, in the cause of truth, and as a lover of truth, I now subscribe myself, a sincere friend of the human family. F. GARRETTSON.

WILLIAM BEAUCHAMP was a man of common stature, about five feet ten inches in height, light form, dark, or auburn hair, rather of a sallow complexion and thin visage. His features were remarkably regular and round, his head, forehead and face were well proportioned: there was nothing striking in the appearance either of his nose or mouth, both exhibiting a quite common appearance, nor, at first view, was there any thing remarkable in the cast of his eye; like that of most genuises it seemed to slumber in thought, till roused to action. But a strict observer, particularly a discerning stranger, would discover an indication therefrom of deep thought, and a reflecting mind; and yet a reserve bordering on austerity. Whilst his eye was watchful and vigilant, a strict and a rigid observer of passing events, it was apparently hid and retired where caution and prudence were deemed necessary. This was its cast to a stranger; but to an acquaintance or a friend he was free and open. His gait was generally slow, but when in health his motions were more rapid. He was very uniform in his conduct, and systematic in his deportment; yet no man was ever a more pleasant and agreeable member of society, adapting his language and

conversation to the state and capacities of each, being perfectly at home among the high or the low, the rich or the poor. Though apparently pensive and reserved, yet there was no man more pleasant, communicative, and cheerful. In a company of select friends he was in his element, and his soul then appeared expanded as at a mental feast. His dark hazel eye would rise from its apparent languor, and sparkle with beams of light. His countenance, like the sun breaking forth from a parting cloud, would assume a lovely sprightliness, as if to cheer the spirits of those with whom he delighted to be associated; for he took great pleasure in the society of his friends.

Mr. B. in his friendship was steady and uniform, on no occasion yielding his regard for one, until he was well satisfied that his confidence was misplaced. He had a little stoop of the shoulders, and when speaking in public his gestures were natural and easy. His voice was very uniform, remarkably soft in social conversation, but in argument energetic. In his preaching, when holding out the promises and the invitations of the gospel, there was a soft tenderness, a sweetness in his voice, produced frequently by gentle breaks, as if the rising sympathies of his soul obstructed in some degree his utterance: when a gentle thrilling sensation appeared to move a listening multitude, all bending forward to catch every sentence or word as it fell from his lips. This circumstance has frequently been admired. But when he became argumentative, and discussed doctrinal points, or when false doctrines were attacked, the tone of his voice was elevated, his whole system became nerved, and his voice assumed a deep hollow tone, and then soon became elevated to its highest key, and fell like peals of thunder on the ears of a listening assembly. On one occasion the force of his powerful eloquence was fully demonstrated: it was on a subject of controversy. His antagonist, who had sat and listened for some length of time, to arguments too powerful for him to answer, began to look as if the voice which he now heard came from another world, through the shadow of a man; he rose, apparently with a view to leave the house, but being so overcome, he staggered, caught by the railing, reeled, and fell to his seat, and there sat, overwhelmed and confounded, until the discourse was concluded, when he quietly stept from the house. His manner of preaching was plain, seldom dividing his subject into different heads, but took the natural division of the text. He would indeed branch out on his subject, but it was so natural and easy, and done in such a way as appeared to unfold new beauties in the gospel. His sermons were deep, and made a lasting impression upon the mind, because they were both practical and doctrinal. Holiness was his theme; there was seldom a shout raised in the assembly under his preaching,

but always strict attention paid to his discourses, and every eye fixed upon the speaker; and, frequently, the people all bathed in tears.*

William Beauchamp, from a very early period of life, manifested a disposition to acquire knowledge. His father was in moderate circumstances, and when he most needed tuition, he was deprived of the opportunity by his father's becoming a frontier settler on the Monongahela. But previously to this, his chief delight was in books, and such was his disposition to learn, that he prepared for his nightly study, by procuring his torches, and after the family had gone to bed, he would spread himself on the floor before the hearth, and there by the light of his torch would read and study the greater part of the night. Before he commenced travelling as a preacher, I am told, that he had become a eritic in the English grammar. He afterward applied himself so assiduously, that he acquired a more thorough knowledge of the Latin; made some proficiency in the Greek, and after the writer became acquainted with him, he found means to learn the Hebrew language, and previous to his death had become a critic in that language. The sciences he had studied,

*The Rev. Samuel Parker, whose name was mentioned in a former number, was somewhat of a different cast. He was about the same size and formation, but rather more erect in his stature, brown hair of a dark shade, high round forehead, his temples a little compressed; a large prominent blue eye, lank cheeks, a fine aquiline nose, a tolerably large mouth, and his features of a sharper turn than those of brother B. He was pleasant and sociable in company, a constant, and an agreeable friend and companion, a devout Christian, a good scholar, and an ornament to the ministry. He was regular and uniform in his deportment, active and zealous in his employment, and his whole soul absorbed, as it were, with the doctrines of grace. His method of preaching was persuasive. Whilst brother Beauchamp appeared to march directly up to his subject, Parker appeared in his introduction always to reconnoitre his ground; to take different views of his premises; examine the bulwarks of his adversary; until he was prepared for one general assault, with strong argument, to overturn all before him. At first he would appear to be negligent and eareless in the prosecution of his subject, but as he progressed, his large prominent blue eye would roll over the assembly, his countenance assume a placid smile, and his voice as sweet as music itself; for his whole frame appeared to be as a fine stringed instrument of music, upon which his voice vibrated, until there would be an indescribable charm thrown over the assembly. Having gained his point, he would take a faithful range through the pastures of grace, and pass, with his hearers, from gate to gate, from fold to fold, unfolding at the same time the beauties of gospel grace; and after taking a view of the church militant from every hill and dale, he would wind them up, until the beauty, and excellence, and glory of the heavenly world appeared to be displayed to full view; whilst a sweet soothing sensation was left to rest on the believer's soul, and an impression made upon the assembly, lasting in its effects, of the beauty and blessings of holiness!

Such were Beauchamp and Parker. "They were lovely and pleasant in their lives, and in their death they were not divided! They were swifter than eagles, they were stronger than lions." "Ye daughters of Israel, weep over them who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel." "How are the mighty fallen in the midst of the battle." "Oh (Beauchamp) thou wast slain in thine high places." "I am distressed for thee, (O Parker !) my brother, very pleasant hast thou been unto me, thy love to me was wonderful, passing the love of women." "How are the mighty fallen and the weapons of war perished !"* * The reader will I hope, pardon this rhapsody, they were both the warm friends of the writer.