This being understood, I ask what chapter of St. John or St. Paul is not full of the Three Divine Names, introduced in one or other of the above nine propositions, expressed or implied, or in their parallels, or in parts or equivalents of them? What lesson is there given us by these two chief writers of the New Testament, which does not grow out of Their Persons and Their Offices? At one time we read of the grace of the Second Person, the love of the First, and the communication of the Third; at another we are told by the Son, “I will pray the Father, and He will send you another Paraclete;” and then, “All that the Father hath are Mine; the Paraclete shall receive of Mine.” Then again we read of “the foreknowledge of the Father, the sanctification of the Spirit, the Blood of Jesus Christ;” and again we are to “pray in the Holy Ghost, abide in the love of God, and look for the mercy of Jesus.” And so, in like manner, to Each, in one passage or another, are ascribed the same titles and works: Each is acknowledged as Lord; Each is eternal; Each is Truth; Each is Holiness; Each is all in all; Each is Creator; Each wills with a Supreme Will; Each is the Author of the new birth; Each speaks in His ministers; Each is the Revealer; Each is the Lawgiver; Each is the Teacher of the elect; in Each the elect have fellowship; Each leads them on; Each raises them from the dead. What is all this, but “the Father Eternal, the Son Eternal, and the Holy Ghost Eternal; the Father, Son, and Holy Ghost Omnipotent; the Father, Son, and Holy Ghost God,” of the Athanasian Creed? And if the New Testament be, as it confessedly is, so real in its teaching, so luminous, so impressive, so constraining, so full of images, so sparing in mere notions, whence is this but because, in its references to the Object of our supreme worship, it is ever ringing the changes (so to say) on the nine propositions which I have set down, and on the particular statements into which they may be severally resolved?