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of the foregoing words is, that they are appli cable to the divine persons respectively, in the order we have treated of them, and clearly teach the doctrine of the Trinity; but not to the exclusion of other names or terms which the Divine Being may have applied to itself, whether as significant of the Divine Essence, the divine persons, the divine perfections, or the divine procedure in the church or in the world.

Arguments taken from some of the names ascribed to the Divine Being in the New Testament.

13. Having said so much upon the words taken from the Old Testament, as significant of the doctrine of the Trinity, we now proceed briefly to consider those in the New Testament, which teach the same doctrine. These are very plain, and quite familiar to every reader of the Greek Testament. They are larg, Father, Tros, Son, and Пveμa'ayiov, Holy Spirit. These names or terms signify and express, respectively, the three distinct persons in the self-existent Essence, as taught in the Old Testament. That these words are applicable in the sense now mentioned, is perfectly evident from the following quotations. Our Lord, in his divine nature, the second person in the Divine Essence, addresses the first person in prayer thus: Mat. xi. 25. "I thank thee, (are) Father, Lord of heaven and earth, because thou hast hid these things from the wise

and prudent, and hast revealed them unto babes. 26. Even so (Пlarve) Father, for so it seemed good in thy sight." That the first person in the Divine Essence is intended here, is as plain as words can express it: and that the first and second persons are signified in the following verse, is equally evident. "27. All things are delivered unto me (UTо T8 Пar μe) of my Father: and no man knoweth (rov Tov) the Son, but (o Ilang) the Father; neither knoweth any man (TOV IIarepa) the Father, save (o ) the Son, and he to whomsoever (o ) the Son will reveal him." No language can express the divine persons more clearly than these words: the Son, in our nature, in prayer addressing the Father. The thought is both sublime and devotional, and leads the mind directly to the doctrine of the Trinity by the fair train of thought. We may also quote another passage, which represents the Father, or first person, addressing the Son, or second person.-Luke iii. 21. "Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened: 22. And (To Пvsuμa ayo) the Holy Ghost descended in a bodily shape, like a dove, upon him; and a voice came from heaven, which said, Thou art (o FG μs o ayя) my beloved Son in thee I am well pleased." The same declaration is also expressed, Mark i. 10, 11., and also at our Lord's transfiguration, Mat. xvii. 14.

That the first and second divine persons are expressed in these verses, admits of no doubt. And that the third person in the Divine Essence is intended by the last of these names under consideration, is no less evident. John xiv. 26. "But the Comforter, which is (TO ПIVEμα To α10) the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." No words can express more clearly than these do, the third person in the Divine Essence.

It will not be necessary to enter into a more detailed explanation of these three names, expressive of the divine persons found in the New Testament. The subject has been ably handled, strongly supported, and satisfactorily proved, in many works already in the hands of the public. In these works, the names, titles, attributes, and perfections, which are ascribed to each of the divine persons signified by these three foregoing words or terms, will be found ably illustrated, and will give great satisfaction to the reader.

Having so far traced the doctrine of the Trinity by the names or terms found in the sacred records, we do not mean to exclude the other names or terms applied to the Divine Being, in different parts of Scripture. They are numerous; but we plead that those already treated of are fairly explained and clearly illustrative of the doctrine of the Trinity.

PROPOSITION XXIII.

PROVING THE DOCTRINE FROM THE

NAMES OR

TERMS IN THE OLD TESTAMENT, ALREADY EXPLAINED.

[Exemplified in the first chapter of Genesis-In the creation of light of the firmament—of the waters-of the two great lights-of the living creatures in the sea, and fouls of the air of the living creatures in the earth of the creation of man-Exemplified in the second chapter of Genesis-in the third—in the fourth -in the fifth-in the sixth-in the seventh---in other chapters-Exemplified in the prophetic writings---The offices of the Redeemer pointed out---Explanation of Isa. ix. 6.]

We now proceed to show, that wherever any of the foregoing names or terms, which signify and express, the Divine Essence, or the divine persons distinctly subsisting in that Essence, or the divine perfections and attributes, or any of these, every where through the whole of the inspired volume, occur, they instruct us in the doctrine of the Trinity, when fully understood; so that we shall find this doctrine beginning at the first of Genesis, and running through the whole Bible, and ending at the last of the book of Revelation. And it is very natural to suppose this; for if the doctrine can be explored by the light of nature, or if reason and demonstra

tion can be applied to it, as has been attempted in the Propositions in the foregoing part of this Essay; then it may well be expected to run through every page of the book of revelation.

Arguments founded on the names already explained out of the Old Testament.

1. Let us examine the first chapter of Genesis by the rules already laid down. It is said, "In the beginning (*) God" (the Divine Essence subsisting in personality,) "created the heaven and the earth." Here the Divine Being is revealed in personality, as the Creator of all things; and that personality, we have already proved, consists of three distinct modes of subsistence in the Divine Essence, and neither more nor less than three.-Ver. 2. "And the earth was without form, and void; and darkness was upon the face of the deep; and (b) the Spirit of God moved upon the face of the waters." It is perfectly plain to the weakest capacity, that the third person in the Divine Essence is expressed, according to the meaning of ready given.-Ver. 3." And (7) God said, There shall be light, and light was." This is an account of the creation of light by the united counsel, wisdom, and power of the three blessed persons in the Divine Essence. In what follows, the particular part performed by each of the di

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