partakes of His Nature, to be His [Greek: angelos].

This sending of our Lord on the part of His Father is one of the chief
characteristics of the Fourth Gospel, and the reader, if he cannot
examine this Gospel for himself, comparing it with the others, has only
to turn to any concordance, Greek or English, to satisfy himself
respecting this matter.

Jesus Christ is said to be "sent of God," _i.e._ to be His [Greek:
angelos], only once in St. Matthew's Gospel (Matthew x. 40: "He that
receiveth me receiveth Him that sent me"), only once in St. Mark (ix.
37), only twice in St. Luke (ix. 48; xx. 13), but in the Fourth Gospel
He is said to be sent of God about forty times. [84:1] In one discourse
alone, that in John vi., Jesus asserts no less than six times that He is
sent of God, or that God sent Him; so that the dictum, "This
representation of the Logos as angel is not only foreign to, but opposed
to, the spirit of the Fourth Gospel," is absolutely contrary to the
truth.

SECTION XIV.

THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE TRINITY.

The author of "Supernatural Religion" asserts:--

"The Fourth Gospel proclaims the doctrine of an hypostatic Trinity
in a more advanced form than any other writing of the New
Testament." [85:1]

This is hardly true if we consider what is meant by the proclamation of
the doctrine of a Trinity.

Such a doctrine can be set forth by inference, or it can be distinctly
and broadly stated, as it is, for instance, in the First Article of the
Church of England, or in the Creed of St. Athanasius.

The doctrine of the Trinity is set forth by implication in every place
in Scripture where the attributes or works of God are ascribed to two
other Persons besides The Father. But it is still more directly set
forth in those places where the Three Persons are mentioned together
as acting conjointly in some Divine Work, or receiving conjointly
some divine honour. In this sense the most explicit declarations of
the doctrine of the Trinity are the Baptismal formula at the end of
St. Matthew's Gospel, and the "grace," as it is called, at the end of
St. Paul's Second Epistle to the Corinthians.

St. John, by asserting in different places the Godhead of the Word, and
the Divine Works of the Holy Ghost, implicitly proves the doctrine of
the Trinity, but, as far as I can remember, he but twice mentions the
Three adorable Persons together: Once in the words, "I will pray the
Fathe