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From everlasting also Jehovah the Word undertook our cause, became our Surety and federal head, and covenanted to perform all the conditions requisite to our complete salvation in our room and stead; as he saith, “I will redeem them from death; I will ransom them from the power of the grave,” Hosea xiii. 14. Jehovah the Holy Ghost also undertook to make known unto those objects of eternal love these secret and wonderful designs, .by quickening their dead souls, and sealing thereon the electing love of the Father and the complete salvation of the Son.' Thus the Spirit, speaking by David, saith, “I will declare the decree;" and again, “I will be as the dew unto Israel; he shall grow as the lily.” And it was this Spirit who, at sundry times, and in divers manners spake by the prophets unto the elect, who testified and foretold beforehand of the sufferings of Jesus, and of the glory which should afterwards be revealed. Thus these three bear each his record in heaven, by the which an everlasting covenant is ratified and made sure to all the chosen seed; • for out of the mouth of these three infallible witnesses is every word thereof established.'

In this eternal counsel, purpose, and decree, of God the Father, Son, and Holy Ghost, is manifested his discriminating love to poor sinners, which is spoken of distinctly, in reference to each personality in the Godhead.' Thus the Father's love is spoken of on this wise; “God so loved the world that he gave his only begotten Son,” &c. Again, the love of Jehovah the Word, who was made flesh, is distinctly spoken of thus ; “To him [Christ] that hath loved us, and washed us from our sins in his own blood,” &c. Also the love of God the Holy Ghost in condescending to dwell in the bodies of the elect, as the Spirit of love, of power, and of a sound mind, is as distinctly spoken of in these words. "Now I beseech you, brethren, for the Lord Jesus Christ's sake.” ..... This free and unchangeable love of our triune God is the threefold cord which can never be broken, and that binds every elect vessel with himself together in the bundle of life.

Now, from what has been last hinted at, the following inferences may be drawn. It would be very erroneous and absurd to bind together into one these three distinct personalities in the Godhead, because the very nature of a covenant carries in it this idea, that more than one :! must be engaged in the making thereof; and that each one concerned therein must necessarily execute his different office assigned him, agreeable to the conditions thereof: even so also it would be equally erroneous and absurd to imagine that three essences or deities individually sat in council, to agree upon these weighty concerns of our redemption,' the same as three individuals presiding over a nation might convene together in order to enter into certain agreements relative to the welfare of their subjects; as this would be launching into Tritheism on the one hand, whilst the

former would be launching into Sabellianism, or Antitrinitarianism, on the other; 'both which ought to be carefully avoided, as it is affecting to be wise above what is written, which is a snare of the devil, by which many are entrapped. Therefore the unity, or oneness of essence, of the sacred Three, respecting their purpose of love and grace towards the elect, is clearly pointed out in the following scriptures, “The Lord [Father, Word, and Spirit,] hath appeared of old [from eternity) unto me, saying, Yea, I have loved thee with an everlasting love, therefore with lovingkindness have I[Jehovah the Holy Ghost] drawn thee,” Jer. xxxi. 3. Again, “Having made known unto us the mystery of his will,” viz. the secret purpose of the undivided Three touching the salvation of the elect, "according to his good pleasure, which he purposed in himself,” Eph. i. 9. Furthermore, when the apostle of us Gentiles is treating concerning the unsearchable depths of Jehovah's councils respecting election and reprobation, he speaketh on this wise, “O! the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgments, &c.” Rom. xi. 33. Here he sheweth the oneness of the mysterious three; but in touching upon the selfsame point in another place, he speaks of the three distinct persons in the mysterious one; thus, “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge.” “ Hear, O Israel, The Lord our God is one Lord.”

Lastly, 'with respect to the work performed in the hearts of the elect; the scriptures every where speak of this as wholly the work and office of Jehovah in the person of the Holy Ghost, as we read,” “When he [the Comforter] is come, he shall reprove (or convince] the world of sin, of righteousness, and of judgment,” John xvi. 8. 'Hence observe, that in this, and every other part of the scriptures, the work of conviction is attributed to the Holy Ghost: therefore to say that God in the person of the Father, or of the Word, executeth this office, would be repugnant to the plain testimony thereof; yet, nevertheless, in setting forth the indivisible unity of the divine essence in this respect, as in every other, it is clear they do not operate individually or separately from each other; but that whatsoever the Father doth, even that doth the Word, and the Holy Ghost; and that whatsoever the Word doth, even that doth the Father and the Holy Ghost; and also, that whatsoever the Holy Ghost doth, even that doth the Father and the Word ;' all conjointly as respecting their essence, though not their persons. Hence it is the office of the Holy Ghost to lead or draw sinners to Christ. “As many as are led by the Spirit of God, they are the sons of God.” The Father is also said to perform this work. “No man can come unto me, except the Father which hath sent me draw him.” This is also attributed to the Son; as he saith, “And I, if I be lifted up from the earth, will draw all men unto me.” “Furthermore, faith, which worketh by love, is wrought in the elect by the conjoint operations of the triune God in the person of the Holy Ghost.' Hence he is emphatically styled The Spirit of faith, and, as considered personally, is the giver thereof; as we read, “For to one is given, by the same Spirit, the word of wisdom,” &c. “ to another faith by the same Spirit.” This is also spoken of respecting the Father and the Son. When Peter confessed his faith in and concerning the Lord Jesus, he receives this reply, “Blessed art thou, Simon Barjonah, for flesh and blood hath not revealed this [mystery of faith unto thee; but my Father which is in heaven.” We are also exhorted to look unto Jesus, the author and finisher of our faith. Lastly, the bodies of the elect are said to be the temples of the Holy Ghost: and where this heavenly guest resides there is no less than the whole Trinity. Hence we are said to be an habitation of God through the Spirit. For God, the Father, Son, and Holy Ghost, hath said, “I will dwell in them , and walk in them.” Again, “Jesus answered and said unto him, If a man love me, he will keep my words, and my Father will love him, and we will. come unto him and make our abode with him." I shall now conclude with a few remarks upon the whole.

It is plain, from what has been already hinted,

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