or soul. Neither was this doctrine invented by Plato, as we are told by Plotinus, who asserts that it had been in ancient time uttered before his days, though not distinctly; having been delivered by Parmenides. But Parmenides followed the Pythagorean system, and therefore the doctrine may be carried up to Pythagoras; and indeed it is by various ancient authors asserted to have been the doctrine of his School. Now Pythagoras, as they declare, was instructed in the Orphic mysteries relating to the gods, from whence all the Grecian theology was derived; from whence also Plato afterwards learned it;

z See Cudworth's Intel. Syst. 546.

Απασα γαρ ή παρ' Έλληνων σοφία της Ορφικης εςι μυςαγωγιας εκγονος" πρωτο μεν Πυθαγορα παρα Αγλαοφημε τα περι Θεων όργια διδαχθεντος, δεύτερο δε Πλάτωνος ὑποδεξαμενε την παντελη περί τέτων επισήμην, εκ τε των Πυθαγορειων και ΟρPixar pappatov. Theol. Platonis, 1. i. c. v. φικών γραμμάτων.

a A Trinity of Persons for the purpose of creation was taught by the Pythagoreans, and by Xenocrates. Αυτό το αριθμό σοιχεια το Εν, και ἡ Δυας ή αοριςος, ἣν ὑπετίθεσαν τῳ Ενι προς γενεσιν το πλήθος των αριθμων. Themistius, lib. i. de Anima.

των

b Procli Comment. in Timæum Platonis, I. ii. 94.

and a Trinity was a part of those Orphic mysteries. It is known that all these three persons, Orpheus, Pythagoras, and Plato, had travelled into Egypt, and had been initiated into the secrets of the Egyptian theology; and therefore it seems most probable, that a Trinity was one part of their Hermaïcal doctrine, as it was called ".

Thus then a Trinity in the Godhead may be traced on the one hand to the Egyptians, a people much conversant with Israel from very early times; and on the other hand, to the island of Samothracia, within eight hundred years from the de

ο Φάνης, έρανος, κρονος. See Cudworth's Intel. Syst. 547.

dIt is not to be disputed that the existence of the Platonic Triad or Trinity, as deities, has been, and may well be called in question. Nor is much weight rested upon it here. The present argument only brings it forward, if it may be admitted, collaterally, as some additional confirmation to that which is more decidedly proved by the other evidence here adduced, viz. that some idea of a Trinity in the Godhead did exist among the heathens. That it was taught by Plato himself is not here asserted, but that it was the doctrine of his School after, as it had been of other philosophers before him.

luge. Whether it came from Japheth, or from the Israelites, it is still the most ancient doctrine of theology in the world, after that of the simple existence of a God. It ought not to excite wonder that the doctrine of the Trinity was corrupted by Platonists and others, so that three gods were often substituted for three hypostases, or persons, in one God. It is far more wonderful that a doctrine so mysterious should have continued to exist at all: and it may not be too much for Christians to conclude, that if it had been of men, it must have come to nought; but since it was of God, nothing could overthrow it.

The proofs of this doctrine are, as might be expected, far more explicit and precise in the New, than in the Old Testament. The names of the three persons are mentioned, indifferently, as performing acts of sovereignty and divine power; and they are used without distinction as to order and precedence; a circumstance which plainly intimates the perfect equality which exists between them, and which is essential to their Unity in the Godhead.

The first and most important proof of this nature, is the use of all the three names in the sacrament of baptism, and that by our Saviour's own express command; for it is impossible, that in the very rite by which he appointed the initiation of converts into the Christian faith, any thing should be introduced by him which could be injurious to that faith. His words are these: "Go therefore and teach all na"tions;" or, as in the margin of our translation, ❝f Make disciples of all nations,

baptizing them in the name of the Fa"ther, and of the Son, and of the Holy "Ghost." How distinctly are all the three Persons here named, as equally essential to that rite which was to be the seal of Christians for ever! And yet Christianity came to supersede among the heathens their polytheism; and it always teaches, that there is but One God. If therefore, in the rite by which converts are to be initiated into that faith, it be necessary to specify three Persons in the Godhead, it follows, that a

e Matt. xxviii. 19.

† Μαθητεύσατε.

Trinity must be reconcileable with the Unity of God.

The Apostolic blessing is another powerful evidence to the same purpose. It shews both the distinction of the Persons, and their equality in the Godhead; for being in respect of Godhead One, it signifies not which Person is first named. Here the Son stands first, "gThe grace of our "Lord Jesus Christ, and the love of God, " and the communion of the Holy Ghost."

I shall, for the present, satisfy myself with these two passages, because they relate to most solemn occasions; on which it is not to be imagined without impiety, that our Lord and his Apostle could have used any other language, than that which it was proper for them to deliver, and for their converts to receive. If we can imagine any thing of error or inadvertency in the very initiatory rite ordained by Christ himself; by our Lord, or even as the Unitarians call him, by a prophet of the highest order;" if we can conceive him

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€ 2 Cor. xiii. 14.