similar manner; for in whomsoever the Spirit dwells, that body is declared to be the temple of God,1 and also of the Saviour Christ.

Thus we see that the mysterious doctrine of the Trinity in Unity holds a very conspicuous place in both Testaments. It has been shadowed out, first by Moses, and afterwards by the Evangelists, in the three works of the Creation, Redemption, and the Entrance of Israel into Canaan. And in each Testament, when God is described as the Creator, or the Redeemer, or the Guide of His people, He is in each instance described, not as an Unipersonal God, but as a Triune God. He is represented either as one God, in the unity of which Godhead there are three Persons of one substance, power, and eternity; the Father, the Word, and the Spirit: or else, which is the same thing, three persons are set forth, each of which are pronounced to be very God, and our adoration restricted to one God.

I have now sufficiently pointed out the striking analogy which exists between the revelation which Moses has made of the doctrine of the Trinity, and that which has been made by the Evangelists; and it only remains for me to shew the powerful manner, in which the doctrine which I have endeavoured to deduce from the two Testaments, is attested by other passages of Scripture.

By three Evangelists we are assured, that when

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1 1 Cor. iii. 16, 17; Rom. viii. 9.

2 Matt. iii. 16, 17; Mark i. 10, 11; Luke iii. 21, 22.

our Saviour was standing upon the brink of the river Jordan, "The heavens opened, the Spirit was seen descending and lighting upon the Son of God in a bodily shape like a dove; and a voice (which was neither that of Christ nor of the Spirit) was heard proceeding out of Heaven, saying, thou art my beloved Son, in thee I am well pleased."

When Christ was about to depart from the world He gave commandment to His disciples to " go teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost."1

And when the Apostle of the Gentiles gives his parting benediction to the Church, it is in these words, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all."2

'Matt. xxviii. 19. Vide Appendix, p. 72, note (6).

22 Cor. xiii. 14. The order in which the Sacred Three are placed by the writers of the New Testament is by no means unworthy of attention.

In Matt. xviii. 19, the order is Father-Son-Holy Ghost. In the present instance it is Son-Father-Holy Ghost. In 2 Thess. iii. 5, it is Holy Ghost-Father-Son.

A clear proof that the Apostles and Evangelists considered "the Godhead of the Father, of the Son, and of the Holy Ghost to be all one; the Glory equal, the Majesty co-eternal."

I have not brought forward the celebrated passage in St. John's Epistle―" There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one," 1 John v. 7-because many learned men have differed in opinion respecting its genuineness. Vide "A Selection of Tracts and

It was the pride of Sabellius to deny the doctrine of the Trinity by asserting that the Word and Spirit are not real persons, distinct from the Father, but energies only of God. Arius, running into the opposite extreme, admitted them to be two real and distinct persons, but denied the doctrine by asserting that they are not of one substance with the Father. A slight examination of Scripture will show the necessity of maintaining, in opposition to both these assertions, that the Word and the Spirit are real and distinct persons from the Father, and are of one substance with the Father.

There are many passages in the Old Testament which speak of a Being emphatically called "The Angel of the Lord;" who, in his appearances and promises to the patriarchs, made frequent display

Observations on 1 John v. 7." in two parts, collected and published in London, 1824.-Horne's Introd. Holy Script. vol. iv. p. 448-470.

"The phrase Angel of the Lord," says Horsley," which occurs in the English Bible, is a phrase of an unfortunate structure, and so ill conformed to the original, that it is to be feared it has led many into the error of conceiving of the Lord' as one person, and of the Angel' as another. The word of the Hebrew, ill rendered 'the Lord,' is not, like the English, an appellative, expressing rank or condition, but it is the proper name, 'Jehovah.' And this proper name, 'Jehovah,' is not in the Hebrew a genitive after the noun-substantive, Angel,' as the English represent it; but the words and 78, Jehovah' and Angel," are two substantive nouns in apposition, both speaking of the same person, the one by the appropriate name of the Essence, the other by

of the divine attributes, omniscience,' omnipresence," omnipotence; not only received, but demanded divine worship from the ancient worthies; professed himself to be God; and is pronounced, in the most unequivocal language, both by the persons to whom He appeared and the inspired penmen who have recorded those manifestations to be God."

These circumstances render it conclusive that the Being who, though he appeared as angel, could not be a created being. It was, therefore, an uncreated being. But it could not be the Father, for He has never" manifested Himself; and the answer which was made to Manoah furnishes positive evidence that it was the Word, "Why inquirest thou of my name,' says the angel, "seeing it is Secret, (margin)

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a title of office. Jehovah-Angel' would be a better rendering. The Jehovah-Angel' of the Old Testament is no other than He who in the fulness of time was incarnate, by the Holy Ghost, of the Virgin Mary."-Biblical Crit. vol. iv. p. 314.

1 Gen. xviii. 12. 15.

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2 Gen. xvi. 13.

Gen. xvi. 10; xvii. 19; xviii. 10; xxxv. 9. 11; compare Num. xxii. 35, with xxiii. 4, 5.

4 Ex. iii. 5; Josh. v. 14, 15; Judges xiii. 16.

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Ex. iii. 2; Judges vi. 11, 12.

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Gen. xvi. 13; xxxii. 24. 30. Jacob enquires of the Angel who wrestled with him, "What is thy name ?" Gen. xxxii. 26. The question is answered by Hosea, xii. 3. 5, who says it was "The Lord of Hosts."

7 John i. 18; v. 37; vi. 46; Col. i. 15; 1 Tim. i. 17; vi. 16. * The name assumed by the angel is, in the Hebrew, 55, which properly signifies "wonderful," "extraordinary," "marvellous.”

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Wonderful," which is the very title employed by Isaiah to distinguish the Word. Therefore, since the Word is that Being who manifested Himself as "The Angel of the Lord," we come to the conclusion that the Word is a person distinct from the person of the Father, and yet of one substance with Him. The conversations which he held with the Patriarchs prove that He is a person, i. e., a real intelligent Being. The open manifestations which He made of Himself that He is a person distinct from Him who has never manifested Himself. The divine attributes which he displayed, and the testimonies which were given to Him, that he is of a nature uncreate, and, therefore, of one substance with the Father.

The name, or rather the descriptive term, "Jehovah," which is borne by, and so frequently applied to, the Word, is another powerful proof of His divine nature. No created being can be Jehovah. It is a direct contradiction of terms. It is the same as to call a created being an uncreated being. "Jehovah" signifies "The immutable necessary Self

The same word, is applied to the Messiah, Isai. ix. 5. The Greek interpreters seem to have been fully impressed with the idea that the Messiah was to be the Angel of the Lord. Their translation of Isai. ix. 5, runs thus:- - ὅτι παίδιον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὤμου αὐτοῦ καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ̓Αγγελος.”Vide Allix Judg. Jewish Church, p. 88.

1 Vide Appendix, p. 74, note (y).