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according to the Doctor's scheme, can be individually one

God, that is, three Persons one Person.

If therefore one God necessarily signifies but one Person, the

conséquence is irresistible ; either that the Father is that

one Person, and none else, which is downright Sabel-

lianism ; or that the three Persons are three Gods.

Thus the Doctor's scheme is liable to the same difficulties

with the other.

There is indeed one easy way of coming off, and that is, by

saying that the Son and Holy Spirit are neither of them

God, in the Scripture-sense of the word. But this is

cutting the knot, instead of untying it; and is in effect

to say, they are not set forth as divine Persons in Scrip-


Does the communication of divine powers and attributes

from Father to Son and Holy Spirit, make them one

God, the divinity of the two latter being the Father's

divinity ? Yet the same difficulty recurs; for either the

Son and Holy Ghost have distinct attributes, and a dis-

tinct divinity of their own, or they have not : if they

have, they are (upon the Doctor's principle) distinct Gods

from the Father, and as much as finite from infinite,

creature from Creator; and then how are they one? If

they have not, then, since they have no other divinity, but

that individual divinity, and those attributes which are

inseparable from the Father's essence, they can have no

distinct essence from the Father's; and so (according to

the Doctor) will be one and the same Person, that is, will

be names only.

Q. Whether this be not as unintelligible as the orthodox

notion of the Trinity, and liable to the like difficulties : a

communication of divine powers and attributes, without

the substance, being as hard to conceive, nay, much harder,

than a communication of both together?


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