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in Unity, however it be explained, reason appears not to exhibit the shadow of a proof. But perhaps it may be said, it needs no explanation, it needs no proof from reason; reason is out of the question, it is a mystery. Upon this point, the following argument is often adduced with tones and gestures of the most perfect triumph. You object to the belief of the Trinity ; because it is a mystery, and yet you are compelled to believe many mysteries upon earth. You cannot tell me how the grass grows, how a flower proceeds from a seed, a bird from an egg, yet you believe all these." It is not a little singular that this argument is addressed entirely to reason, in order to shew that we are not to use our reason upon the subject. In this instance however, the appeal to reason is completely sophistical. We do not know how the grass grows, and we do not believe how it grows. We believe the main facts, which we do know and understand. We know that the grass, the flower and the bird exist; we know that they arose from the secondary causes, the seed and the


Of this we have evidence, and this we believe. The mode in which, the how it is done, is mysterious, and for that very reason, we believe nothing about the mode, the how it is done. To apply this to the doctrine in question--to the Trinity. If in inquiring how the thing took place, an explanation is given me which involves in itself a contradiction, I must disbelieve the explanation. If, for instance, I am told that this seed becomes three seeds, and yet all the while continues a single seed, and thus the flower is produced, no power in the universe can make me believe this. But we ask not howo, the precise mode in which three are oné, but what they are? It is replied, three persons in one God. We ask, what is meant by three persons, what by one God, and we can get no answer, no explanation. Are they three Gods ? No. Are they three parts of a God ? No. Are they three of the attributes of God ? No. Are they three names only? No. They are three persons in one God. This you are to believe, these you are to worship, or everlasting perdition is your fate. We ask, then principally, what it is we are to believe? But if it cannot so much as be explained what it is, we ask another question, Why are we to worship we know not what? Here after all, here is the evil, that the doctrine of the Trinity is not a mere speculative article of faith, it is attended with the most serious practical effects.

9th. Neither in the Old Testament, or in the New, can either of these expressions be found, " Trinity in Unity;” or “ Three Persons in one God." Consequently it must be granted, that the phraseology has not a divine, but a human origin.

And lastly Neither in the Old Testament, or in the New, is the word “ Trinity" used at all. Consequently the word forms no part of divine revelation, whatever may be thought of the doctrine which the word is conmonly used to imply. At any rate therefore, a word of human origin, conveying under its auspices, doctrines not amenable to, not cognizable by, reason, naturally brings with it a degree of suspicion.

I now then proceed to bring forward scripture em vidence to prove that there is only one God:

1st. In the Old Testament, when the Deity is represented as speaking of himself, it is always in such language as the following,

I am the Lord that maketh all things ; that strelcheth forth the heavens alone :: that spreadeth abroad the earth by myself..I am the Almighty God, walk before me, and be thou- perfect, and I will make my covenant between me and thee.--Iam the Lord thy God, which have brought thee out of the land of Egypt.-Thou shalt have none other Gods before me. I the Lord thy God am a jealous. God.-- *

2d. When the Deity is spoken to, it is always in the singular personthou, thee, thine, and thyself.-.. Thou art the God, even thou alone. That all the king-doms of the earth may know, that thou art the Lord God even thou only-There is none holy as the Lord, for there · is none besides thee. For thou art great and doest won.. drous things, thou art God alone.--Thous even thou art Lord alone ; thou hast made heaven, the heaven of hea- . vens, with all their host, the earth and all things that are therein, the seas and all that is therein, and thou pre.servest them all, and the host of heaven worshippeth thee.-t.

* Isaiah xliv. 24. Gen. xvij. 1; 2. Exod. IX. 2. Deut. v. 7. Ixodus IX. V.

† 2 Kings xix. 157-19. 1 Sam. ü. 2: Psalms viï, 10. Nehr miah ix. 6.

3d. The passages also are numberless which speak of God by the pronouns, he, him, himself and his. Unto thee it was shewed that thou mightest know that the Lord, he is God, there is none else besides him.-Know therefore this day and consider it in thine heart, that the Lord he is God, in heaven above, and upon the earth beneath ; there is none else. Who hath directed the Spirit of the Lord or being his counsellor hath taught him With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding **This form of expression occurs so repeatedly, that it is wonderful how any one can imagine that the Scriptures inform us of a plurality of persons in the divine



4th. As if to place this matter beyond all possibility of doubt there are added to these affirmative texts, others which positively deny that God is more than one person. I am the first, and I am the last, and besides there is no God.-Is there any God besides me ? Yea there is no God, I know not any.--I even I am he and there is no God with me.--I am the Lord, and there is none else, there is no God besides me. -

-I am God, and there is none like me. Before me there was no God forma ed, neilher shall there be after me. I even I am the Lord, and besides me there is no Saviour.--Have we not all one Father ? Hath not one God created us ?-

Deut. iv. 35,-39. Isaiah xl. 13, 14. + Isaiah xliv. 6. 8. Deut. xxxii. 39. Isaiah xlv. 5. xlvi. 9. xliii. 10, 11. Malachi ij. 10.

Is it possible to conceive of language more exclu. sive of the notion of any more persons in the God. head than one? I even l--none but me--none with mem-none beside me,--none before mem-none after me--none else. When then in the Old Testament, Godhimselfexpressly affirms I even I am God, and then positively denies that any other person is God besides himself, let any serious man declare, whether, if he conceive himself bound to follow the declarations of the Old Testament, he ought not to believe that God is one person, no more than one person, and that no other person beside is God.

5th. The passages in the New Testament in which the Father is styled One or Only God, are in number Seventeen. Those passages wherethe Fatheris styled God by way of eminence and supremacy, are in number Three hundred and twenty. Those passages where the Father is styled God with peculiarly high titles and epi. thets or attributes are in number One hundred and fives Those passages wherein it is declared that all prayers. and praises ought to be offered to the Father, and that every thing ought to be ultimately directed to his honour and glory are in number Ninety. A few of these passages I shall now adduce... One is

Faa ther which is in heaven.--And. Jesus answered him, The first of all the commandments is, Hear O Israel the Lord our God is one Lord. And the scribe said unto him, Well Master thou hast said the truth for there is one God, and there is none other but he. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.--Ye worship yo


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