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the same inference. Thus in the first chapter of Genesis he says— Let us make man in

our image, after our likeness !'-, and in the eleventh-'Let us go down, and confound 'their language !?-, speaking, of himself, as more than one person, though still maintaining his unity of essence and action. The first of these passages in particular is decisive of a plurality in the godhead: for if it be objected, that he used the plural number, as kings now use it in speaking of themselves to their subjects, it is answered, that such was not the regal style in the time of Moses, nor can any trace be found of it in any part of the old testament; if it be alleged, that he associated the holy angels with himself in the creation of man, it is answered, , that man was not made in the image or after the likeness of angels : and this answer will serve still further to clear off all doubt from that other declaration in the third chapter of Genesis, where the lord, God, said—Behold!

The man, is become like one of us, to know 'good and evil!'-; for undoubtedly it is a very different thing to know good and evil, as

God knows them, and to possess a knowledge of them, like that of created angels.

But this plurality is also limited to a trinity in various parts of the old testament. The sixth verse of the thirty-third psalm, for instance, is, as follows. By the word of the lord were “the heavens made, and all the host of them by the breath of his mouth.' Here the father is expressed under the name of the lord, as is universally allowed, the son under that of the word, as appears from the declaration of saint John in the first and fourteenth verses of his gospel, where he says—The word was God, and the word was made flesh'—, and the holy ghost by the breath of his mouth, as may appear from the twenty-second verse of the twentieth chapter of the same gospel, where our saviour breathes on his apostles, and saith unto them Receive ye the holy ghost ! Thus too the solemn blessing at the close of the sixth chapter of Numbers is pronounced three times in the name of the lord; and the cherubic vision in the sixth chapter of Isaiah address the throne of glory with that thrice repeated invocation' Holy, holy, holy is the lord of hosts.'

It is to the new testament however, that we look for the substantial proofs of this doctrine, naines and offices being there assigned to the three persons, who were before only shadowed out or partially revealed. The word, trinity, indeed is not found in it; nor would the word ever have been wanted, if the doctrine had not been denied. But the names of the three divine persons, who constitute that trinity, are mentioned in order, and in such a connexion as infallibly leads to the conclusion, at which we are aiming. First the Apostles are commanded in the last chapter of saint Matthew to baptize in the name of the father and of the son and of the holy ghost. Now the name of the father implies his authority: and consequently with the authority of the father we have here united the authority of the son and of the holy ghost. Can we then suppose, that the authority of God alone was insufficient for their warrant in this office, or that the authority of any created being is associated with that of the eternal father? Much less can we imagine, that any, but a person, was intended, in whose name this commission was to be discharged. The word,

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name, implies personality; and the association of the name of the son and the name of the holy ghost with the name of the father imports the essential divinity of each.

The same remark will apply to the apostolical benediction at the end of the second epistle to the Corinthians—The grace of the lord, Jesus Christ, and the love of God, and the communion

of the holy ghost be with you all!!--: from which text moreover, besides the essential deity of each person, we may infer their equality, the name of the lord, Jesus, being here put before that of the father, as though the order were a thing of indifference. From these passages it results, that either there are three Gods, an idea, which has been abundantly refuted already, or else, what is the only remaining alternative, in the only true God there are three persons.

It might also be shewn, that every incommunicable attribute of the deity, as eternity, omnipresence, self-existence, omnipotenee, is indiscriminately attributed to each of the three persons, the same actions are ascribed to each, and all are supposed to concur in one united operation. Thus in the sixth verse of the twelfth chapter of the first epistle to the Corinthians it is stated God worketh all in all’in the eleventh verse of the third chapter of that to the Colossians-Christ is all and in all'; and yet in the eleventh verse of the first-mentioned chapter to the Corinthians it is expressly statedAll these worketh that one and the 'self-same spirit.' The creation of the world (we have seen) was the concurrent work of all; and in the redemption of it they are all equally united. We must believe therefore, however difficult we may find it to apprehend the mystery, that in the unity of the Godhead there are three persons of one substance, power, and eternity

On one memorable occasion indeed the whole three persons were revealed together to the senses of mankind : for, when Jesus was baptized, the heaven was opened, and, as we are told in the twenty-second verse of the third chapter of saint Luke's gospel, the holy ghost descended in a bodily shape, like a dove, upon him, and a voice came from heaven, which said Thou art my beloved son. In

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