Yet do the Scriptures repeatedly restrict this title to the Father so positively, that no more emphatic language remains, by which it would be possible to exclude all other persons from the Godhead. If the texts we shall adduce of this class _do not_ teach the personal unity of God, let it be stated what terms _would_ teach it; or whether we are to consider it as a doctrine incapable of being revealed at all, however true in itself. Meanwhile, I would ask, whether the most skilful logician could propose a form of speech, closing the Godhead against all but the Father, more absolutely than these passages; “There is but One God, the FATHER.”[240] “FATHER! ... this is life eternal, to know THEE THE ONLY TRUE GOD, and Jesus Christ whom thou hast sent.”[241] “The _true worshippers_ shall worship THE FATHER in spirit and in truth; the Father seeketh such to worship him; GOD is a spirit, and they that worship him must worship him in spirit and in truth.”[242] “There is ONE GOD AND FATHER OF ALL.”[243] If such passages as these do not deny the Deity of all persons but One, it must be because the word “Father” is used in them to denote the whole Trinity; and if this be so, then this name ceases to be distinctive of the first person in the Godhead; no discriminative title of that person remains; it becomes impossible for language to characterize him; and the whole mechanism of speech, by which alone a verbal revelation could disclose the distinctions in the divine nature, vanishes away. You must either confess absence of the distinctions themselves, or show the presence of distinctive names. (4.) Our next demand from a Trinitarian Bible would be this; that when the _persons_ are named, by their distinctive Divine titles, their equality will be recognized, nor any one of them be represented as subordinate to another.