or his works; or as if (in strict propriety of expression) existing in finite periods of duration, or occupying various localities. In short, no finite or divisible duration or locality, can be philosophically attributed to him: and hence we employ these terms as distinguished from certain popular notions respecting his duration and omnipresence.

DEFINITION VII.

Respecting the Trinity.

The Father, the Word, and the Holy Ghost, are the three persons of the eternal Trinity. Nor shall we attempt to determine whether the two latter-mentioned only may be more properly considered as inseparable emanations of the former. It is sufficient for us to know that, by reason of an eternal and indissoluble union, each of these three persons equally participates in all the divine perfections; and, from this ground of perfect equality, we shall denominate the entire three persons as inseparable emanations of the divine nature. And here let us not presume to form any similitude whatever, as these inseparable emanations are purely spiritual.

PRELIMINARY OBSERVATIONS

In reference to the Trinity.

In a treatise where the divine energies are contemplated, the Trinity may be justly expected to claim some comment. And although it must ever prove vastly elevated above all human conception, it yields us great consolation to reflect that its cause can be advocated on rational grounds. The nature of the divine union, it is true, must ever remain incomprehensible to finite capacities: but as reason discerns that there can be only one self-existent and eternally indivisible Being, it may not perhaps be unadvisable to evince the compatibility of such an opinion with the doctrine of the Trinity. Revelation itself maintains that only one self-existent and indivisible (or eternally undivided) fountain of being exists, whereof the three inseparable persons or emanations are co-eval and co-eternal.

Our first object, then, is to place this doctrine on its only legitimate foundation, that is, on a scriptural basis. And, notwithstanding objections made by adversaries of the Christian system, we have reason to consider the Word and the Holy Ghost to be of eternal duration, even

on the authority of the first verse in the Hebrew Bible, which admits of being translated thus; "In the beginning the triune God created the heavens and the earth." And since the entire creation was the work thereof, that triune God must have been pre-existent to everything created, and hence must be altogether uncreated as to any of the persons, or inseparable emanations thereof, and therefore eternal.

A still more accurate translation of this passage is given in the Dissertation on the Mosaic Account, where also it will appear that we have not taken too enlarged a view of "the heavens and the earth," as both combined fully comprehend the whole creation. For, exclusive of the reasons there advanced, it cannot but occur to every reflecting mind, that to have made any omission in such a revelation, would seem as if the Creator claimed only a part of his works. However briefly, then, the universe in general might be alluded to, (as not requiring to be more particularly mentioned in a record relating chiefly to our globe,) there could be no conceivable motive for not including the entire, even under the most concise mode of expression that could be adopted.

SECTION I.

The Doctrine of the Trinity in Unity may be fully supported by the evidence of sacred scripture.

The eternal Trinity in Unity (as we have just intimated) seems not obscurely revealed in the first verse of the Hebrew Bible, where the word Elohim, a noun in the plural number, is used as a nominative case to ¬ bara, a verb in the singular number; and that, too, in a language wherein nouns have three numbers.

At all events we may thence infer that a divine unity in plurality (however we may estimate this plural number itself) is thus remarkably evidenced.

In verse 26 (Genesis, chap. i.) it is still more fully developed where x Elohim is the nominative case to the singular verb " yōmer, at the same time that Elohim is represented, saying, "let us complete man in our image;"

уa nahaseh, ("let us complete," or we shall complete,) a plural verb being here used. The word Betzalmainoo, compounded of Y tselem (image) and 1 noo (our) with the prefixed

be (in) and signifying "in our image,” is also plural. (See Disser. parag. 21, on the verb

gnasah.) In Genesis, chap. iii. ver. 22,

Jehovah Elohim, though likewise the nominative to that singular verbs yōmer, "said, behold! the man is become as one of us." The pronoun mimmennoo, indeed, may signify either "from him" or "from us:" but here it cannot be taken in the singular number, as it would be totally ungrammatical and void of sense to say, "behold! the man is become as one from him." Here, then, is another instance of the plurality, as well as unity, of Elohim.

It is further observable, that although the words Elohim, when used to designate the divine plurality, is generally the nominative case to a singular verb; yet it is not invariably so. For instance, in Genesis, chap. xxxi. ver. 53,

אלהים Elohay (which is the regiminal form of אלהי

Elohim) is the nominative case to wo

yishephpetoo, a verb in the plural number. And here there cannot be the slightest evasion or subterfuge, for the term in this passage is called the Elohay (or triune God) of Abraham. Various instances of this kind occur in the Hebrew Bible, insomuch as to excite our unfeigned admiration of providence. Without doubt, it seems most wisely ordained that this remarkable noun should have been used in common with plural, as well as singular verbs, to obviate (by anticipation) certain objections that have since been advanced without that mature consideration which