in Christian theology, and even to a disbelief of the existence of the material universe and of intellectual existence. For no man can fully understand the essence and laws of the physical creation, or the primitive and original causes of his own existence. This assertion may appear somewhat startling to the reader, but I will try to make it manifest. A serious and philosophical investigation of matter, and the laws which give existence, form, and action to the innumerable material bodies which are found in the physical universe, would inevitably lead to the above conclusion. Natural philosophers generally satisfy themselves, in their investigations of nature, with attributing the various phenomena which come under their consideration, to the laws of adhesion, chemical affinity, magnetism, electricity, gravitation, &c. But what, I ask, do we know of these laws? We witness their operations and manifestations, and the important and beneficial results of their agency; hence we know that such laws or powers exist; but as to their essence and existence, apart from their active operations, these are things we cannot comprehend. Again, we know that we possess a physical, animated, and intelligent nature or existence; but the original causes of our peculiar organisation, the essence in which our intellectual faculties inhere, and the principles of animal and intellectual life, are subjects which lie beyond the range of human observation. No wonder, then, that we cannot understand the essence of God, and the peculiar modes of the Divine existence, as set forth in the doctrine of the Trinity in Unity.

What we have to consider is, whether this is a doctrine of the Bible, and how it is there expressed and set forth.

It may be proper to remark, in the first place, that the word Trinity, or the phrase Trinity in Unity, does not occur in the Bible; and it must be further admitted that it is nowhere said, in the Scriptures, in one phrase or sentence, that "God the Father, God the Son, and God the Holy Ghost, are one." But there are several passages in the inspired writings in which this doctrine is implied. And taking the Word of God for our guide, we shall see that the doctrine of the Trinity-of the Trinity in Unityis consistent in the highest degree with deductive evidence. In proceeding to make manifest the mysterious doctrine of the Trinity in Unity, it may be necessary to shew, from Scripture, that there really is a plurality of persons in the Godhead. And it is a remark worthy of our attention, that this great and important truth is expressed in the very first sentence in the inspired volume: "In the beginning God created the heaven and the earth;" on which declaration Dr. A. Clarke remarks: "The original word Elohim, God, is certainly the plural form of El or Eloah, and has long been supposed, by the most eminently learned and pious men, to imply a plurality of persons in the divine nature. As this plurality appears in so many parts of the sacred writings to be confined to three persons, hence the doctrine of the Trinity-which doctrine has formed a part of the creed of all those who have been deemed sound in faith, from the earliest ages of Christianity. Nor are Christians singular in receiving this doctrine, and in deriving it from the first words of divine revelation. An eminent Jewish rabbin, Simion Ben Joachi, in his comment on the sixth section of Leviticus, has these remarkable words: Come and see the mystery

of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other.' He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in Unity, is expressed in the above words. The verb bara, he created, being joined in the singular number with this plural noun, has been considered as pointing out, and not obscurely, the unity of the Divine Persons in this work of creation. In the ever-blessed Trinity, from the infinite and indivisible unity of the persons, there can be but one will, one purpose, and one infinite, incontrollable energy." If the opinion expressed by Dr. Clarke, in reference to the word Elohim, has been disputed by some learned men ; on the other hand it is corroborated by a great number of biblical and classical scholars; consequently we consider that it is entitled to careful attention, at least. And it necessarily follows, that if Elohim in this place is plural, it implies more persons than one; and as the Father, Son, and Holy Ghost are each spoken of as God, the legitimate and only inference is, that in the word Elohim is comprehended a Trinity in Unity.

The next passage which stands on the pages of sacred history in which this doctrine seems to be set forth, is in relation to the creation of man; where, in the divine consultation, the plural pronoun is used: " And God said, Let us make man in our image, after our likeness." (Gen. i. 26.) In this text the divine plurality is distinctly expressed in the use of the plural pronouns us and our; all the persons in the glorious Godhead are represented as being engaged in the work of creating man, who was originally

in the image and likeness of the adorable Trinity, viz. holy, just, and good, wise, glorious, and happy.

Another passage, in which the plurality of persons in the Godhead is implied, occurs in Gen. xi. 6, 7. The passage in question refers to the destruction of Babel, and the confusion and dispersion of the rebellious Cuthites: "And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech." From these passages we may safely conclude, not only that there is a plurality of persons in the Godhead; but that all these persons co-operated in the creation of man, and in the superintendency of the world during the post-deluvian epoch, in the sovereign administration of justice, and in the whole scheme of providence, by which all things are sustained, preserved and governed. And by comparing Scripture with Scripture, it will be found that universal government is the result of their united purpose and eternal and infinitely wise counsel. But on this very important subject we might remark, that the deliberations, discussions, and determinations of the divine counsels, apparent in the consultations between the constituent persons of the indivisible Godhead, are not of such a character as to admit of or to suppose uncertainty or doubt, which, according to our notions, generally exist where there are deliberation and discussion; and, therefore, it seems that the special purpose of these divine records is to establish the verity of the doctrine of the Holy Trinity; and with regard to this subject, the words of the apostle Paul are strikingly ap

plicable: "Whatsoever things were written aforetime, were written for our learning." Rom. xv. 4. The above passages, implying a plurality of persons in the one Eternal Mind, are admirably fitted to prepare our minds for a reception of the great and glorious mystery comprehended in the Trinity in Unity, which was subsequently more clearly and distinctly revealed under the New Testament dispensation, in connection with the distinct offices of these three persons, and manifested in the redemption of the human race. In order that we may view this subject in as clear and profitable a manner as possible, let us consider—

1. That the Father and the Son, though distinct persons, are the same in reference to their divine and eternal essence, i.e. in personality they are distinct, but in essence they are one. In the gospel by St. John it is plainly stated, that "the Word was made flesh," and the Word that was made flesh was "the only begotten of the Father ;" and this word (Logos) the "only begotten of the Father," was, in reference to his divine essence, God: "And the Word was God." John i. 1. Then the Son and the Father are one. On this, Scripture is plain and emphatic, "I and my Father are one"-" He that hath seen me hath seen the Father." John x. 30, and xiv. 9. "He that hath seen me hath seen him that sent me;" xii. 45. Also, in chapter x. 28-30, our Saviour declares the distinction of persons, and yet the unity of the Father and himself, when he says, that his Father gave him his sheep and that no one shall pluck them out of his hands: because no one is able to pluck them out of his Father's handimporting that the Father and himself are one: My Father which gave them me is greater than all; and no

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