the sameness of Quality, we should preserve the Unity of divine Attributes, and thus also preserve the unity of Godhead.

XIV.

To say that three Intelligences are one Intelligence, would be contradiction; but to say that three divine Intelligences are one God, would not be contradiction. They would be one God, by possessing the attributes, and acting with the energies, of one Godhead.

XV.

As all human conceptions of Deity must be imperfect, all illustrations of the doctrine in question must be inadequate. Let it however be observed, that in human cases, unity and multiplicity may be combined. Thus we read; "All the rest also of Israel were of "one heart to make David king." (1 Chron. xii. 38.) "Also in Judah, the hand of God was to give them "one heart to do the commandments of the king and "of the princes." (2 Chron. xxx. 12.) "And the "multitude of them that believed were of one heart "and of one soul." (Acts iv. 32.) If, without contradiction, Unity of Mental Attribute may be ascribed to many human Beings, it will follow, that without contradiction, Unity of Divine Attribute might be ascribed to Three Divine Intelligences.

XVI.

However much through fanciful additions they may have deviated from their primitive correctness, yet it is reasonable to suppose that opinions, of high antiquity and general reception, must have been founded originally in truth. For, had the case been otherwise, they probably would long ago have been entirely rejected from the human mind. The idea and doctrine of a

Triad, have indeed undergone very strange modifications: but, as the histories of ancient Egypt and of modern India demonstrate, that idea and that doctrine have existed for ages in oriental nations. The fact is extraordinary; and the most obvious method, by which we can account for it, is this; to conclude, that the doctrine was communicated by the Progenitor of Mankind, as a notice which he had received from his Maker, and therefore of importance to be preserved among his immediate descendants; and from them it was delivered down through succeeding generations, from the first to that which is now in being. Taken then by itself, the doctrine of a Trinity is entitled to our regard and veneration, because so ancient and so universal.

As Christians however, we must reject the conceptions of Mythology, and the language of heathen Philosophy, when we speak of a Trinity, as deducible from the Old and New Testament.

XVII.

By "person,"

From the inability of the human mind to comprehend Deity, has arisen, even to Christians, imperfection of language, with which to discourse on that subject. For want of other terms, we use "person; subsistence; sub"stance; consubstantial," corresponding with Пpor wлOY, οι Ὑποστασις ; Ουσία; Ομοούσιος; expressions frequent among the Christian Greek writers. we mean "one that has actual being." "ence," we mean "real existence." we mean "essential nature." By we mean "having the same essential nature." By "sameness of essential nature," we mean such identity of nature, as when we say, the essential nature of a fountain and of a river is the same; the essential nature of the sun and of a sun-beam is the same. This accept

By "subsistBy "substance," 66 consubstantial,"

ation of quoovios, "consubstantial," and this mode of illustration, are of very high antiquity and most allowed authority among Christian Writers; as in that satisfactory Work, the Defensio Fidei Nicænæ, has been copiously and ably proved.

XVIII.

The word "Man" sometimes implies all Mankind; and sometimes" that which possesses the properties of "Mankind." The word "God" sometimes comprehends all Deity; and sometimes it means to express "that which has attributes characteristic of Deity." Ουσίας το Θεος δηλωτικόν, « The word Gop indicates "the essential nature," says Justin Martyr, or rather, "The Exposition of Faith," which goes under his

name.

XIX.

That which has all the properties of a human Being, is Man. That which has all the qualities of a spiritual Being, is Spirit. That which has the essential nature, the mode of existence, the power, the wisdom, the goodness, the holiness attributed to Godhead, must be God. The consequence seems to be inevitable.

XX.

He that would decide on what are the mathematical propositions of Euclid, must refer to the Books of Euclid. He that would decide on what are the philosophical tenets of Plato, must refer to the Dialogues of Plato. He that would decide on what are the Scriptural passages, from which is deducible the doctrine of a Trinity, must refer to the holy Scriptures. And in each case respectively, he must determine according to what he finds in the Books consulted; for, the very nature of the inquiry and terms of the question imply,

that such Books are the standards of information, and their contents the grounds for decision.

"Whether those Works are genuine?" and "whether "the Writers were competent judges of the subjects on "which they wrote?" may be questions very proper in themselves but they are neither pertinent nor seasonable when the sole point to be discussed is, "What are "the actual contents of a Work, received and admitted, "in the first instance, as authority on which to deter"mine in that particular case?"

This remark is occasioned by the too frequent usage of Controversialists; who, when they have entered on the question, "Is the doctrine of a Trinity supported, "or not supported by the Canonical Scriptures ?" and have proceeded in the argument on the negative side; imperceptibly lose sight of the subject expressly proposed, and digress into Matter, which should form a distinct article either of antecedent or subsequent inquiry.

A consistent reasoner will not deny, that for knowledge of doctrines communicated to Mankind by Revelation, we must appeal to those Writings which are allowed to contain what Revelation has imparted and taught.

XXI.

By Revelation we mean divine communication. Doctrines so communicated are doctrines of Revelation. Thus, the doctrines imparted through Moses, and the doctrines taught by Christ, are respectively doctrines of Revelation.

XXII.

The divine Legation of Moses is demonstrated by the certainty of the Miracles, which God empowered him to work; and by the fulfilment of the predictions which God enabled him to deliver. But of Moses, in

the Scriptures it was never said, that he pre-existed before he appeared on earth; that he was supernaturally born into this world; that after death he did not experience corruption, but previously to any such corruption rose from the grave. Moses gave not laws either promulgated in his own name, or intended for all mankind, or applicable to all conditions, situations, places, times. Moses never was represented as impeccable; nor as knowing the most secret thoughts, words, and actions of Man; nor as possessing inherent efficacy for giving agility to the lame, hearing to the deaf, speech to the dumb, sight to the blind, life to the dead, and this spontaneously and on all occasions which to himself might seem proper. Moses never on his own authority pronounced pardon and forgiveness of sin. He never asserts of himself, that he should lay down his life for his true disciples; that his true disciples should not perish, but have everlasting life; that he had power to lay down and then to resume life; that he was the author of the resurrection and life; that he would call forth the dead from their graves; that he should judge all mankind, and assign to every one his just and final retribution; that he was to be honoured even as God the Father is honoured; that he was in divine glory with God the Father before he came upon earth; that to such glory he should return; that God was his Father, and himself was the Son of God, in the most lofty and adorable sense which those terms could bear according to the apprehension of the Jews. Moses never spoke explicitly of heavenly things; promised not future rewards; sent not Apostles to teach all nations, and admit disciples by a form of words which profess the worship of himself, no less than that of the Father, and of the Holy Spirit. Moses received no testimony by voice from heaven that