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dered went, in the original is in the plural; God they went to redeem. Deut. iv. 7; "What nation is there so great, that hath God so nigh unto them?" The adjective here rendered nigh, is plural in the Hebrew. God, who are so near. Josh. xxiv. 19; "He is a holy God." In the Hebrew, the word rendered holy is plural. He is a God, who are holy; or holy ones. Psalm lviii. 11; "Verily he is a God, that judgeth in the earth." In the Hebrew the word rendered judgeth is plural.-A God, who are judging in the earth.

Mal. i. 6; "If I be a Master, where is my fear." In the Hebrew it is, "If I be Masters." Isai. liv. 5; "For thy Maker is thine husband." In the Hebrew both are plural; Makers, and husbands. The Hebrew word for Maker, in Isai. li. 13, is used in the singular; " And forgetest the the Lord thy Maker." Thus sometimes God is our Maker, and sometimes our Maker's. Eccle. xii. 1; "Remember now thy Creator-." In the Hebrew it is plural, Creators. Adjectives denoting some divine attribute, and standing for the name of God, are often found in the plural. Prov. ix. 10; "The knowledge of the Holy, is understanding." The word Holy here is plural in the Hebrew ;-the Holy Ones. The same occurs in Prov. xxx. 3; "I neither learned wisdom, nor have the knowledge of the Holy" Hebrew, Holy Ones. In Eccle. v. 3, where God is called Higher than they;

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(oppressors) the word rendered Higher is in the plural.

In Dan. iv. relative to Nebuchadnezzar's great tree, God is repeatedly spoken of in the plural. "This matter is by the decree of the Watchers, and the demand by the word of the Holy Ones." "They commanded to leave the stump of the tree roots—.” In chapter v. 18, the Most High God gave Nebuchadnezzar a kingdom and glory. And in verse 20, "They took his glory from him ;" they, i. e. the Most High God; or the Persons in the Godhead.

This plurality in God, accounts for that often and abundant changing of persons, in the same sentence, relative to God, which we find through the Old Testament; like the following; "When the Lord hath performed his whole work upon Mount Zion, I (not he) will punish the fruit of the stout heart of the king of Assyria." Here are the third and first persons, in the same sentence, relative to God. "I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts in the day of his (not my fierce anger." "I will drive thee from thy station, and from thy state shall he (not I) pull thee down." "Neither hath the eye seen, O God, beside thee, what he (not thou) hath prepared for him that waiteth for him." Such instances are numerous. And they perfectly accord with a plurality of Persons in God: But would be unaccountable upon any other principle.

It is said by a great writer, that God is spoken of, in the plural number, more than an hundred times, in the Bible. This most clearly favors the doctrine of the Trinity. And pronouns, relatives and verbs being in the singular number, when connected with these plural nouns, forcibly teaches the unity of the Trinity; that while they are personally Three, they are essentially One.

It by no means follows, that if there be Three in one God, the neuter pronoun it may be applied to God; because it is applied to a human triumvirate, or a council. Some have imagined, that because we say of a council, When will it set? or when will it rise? So if God consist of a Trinity of Persons, the same language must be able equally to apply to him; as, It is omniscient; i. e. God is omniscient. And because this neuter pronoun does not apply to God, as it does to a council; therefore God cannot consist of different Persons. But this deduction is incorrect. For the members of a council of three, are not one in the sense, in which the Three in the Godhead are one. Neither are the Persons of the Godhead three, in that full sense, in which the members of such a council are independently three. Such reasoning then, from a council to the Trinity, fails. And it does not follow, that because the neuter pronoun it cannot properly be applied to the Trinity, that therefore there is no Trinity of equal Persons in the Godhead. Such objections are fallacious.

The term Godhead, being repeatedly used, instead of the word God, has with me the weight of an argument, in favor of the doctrine of the Trinity. Why should it be so used, unless to indicate a plurality of Persons in God? Should we not conceive, that the word Theos, God, would be more proper to have been uniformly used, than to have Theiotees, Godhead, introduced, if God consisted of but one Person? It seems the Assembly of Divines at Westminster, conceived there was some weight in this argument. They therefore say, "How many Persons are there in the Godhead? There are three Persons in the Godhead, the Father, Son, and Holy Ghost, and these three are one God, the same in substance, equal in power and in glory."

Very early in the Bible, we find who these Three in the Godhead are; their number; and their names: They are God, the Spirit of the Lord, and the Person predicted to appear as the woman's Seed. These three are found, under different names, through the Bible. In the last chapter of Revelation, they are God, the Lamb, and the Spirit." In innumerable passages they are, the Father, Son, and Holy Ghost; the Father, the Word, and the Holy Ghost; God, Christ, and the Comforter. Thus under different names they are known. They are spoken to, and spoken of, as Three; yet each really God; and each the only God: So that they are not three Gods, but one God.

Read the divine commission of baptism. "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Is not this calculated to evince that there are indeed three divine Persons in the Godhead? Why are the subjects of baptism, in this standing, sealing ordinance of God's kingdom, baptized in the name of the Father, and of the Son, and of the Holy Ghost, if there be not these three divine Persons in the Godhead? This commission of baptism is indeed calculated to confirm this doctrine. The name is one; the Persons possessing it are three; "in the name of the Father, and of the Son, and of the Holy Ghost." Who can say, that here is not a Trinity of equal Persons in one God?

The same Trinity we find in the apostolic benediction. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." Who are the Three here found? Can it be admitted, that one of them, viz. the second mentioned, is the one only Person of the living God; another, viz. the first mentioned, is a totally distinct Being, a derived, and a constituted God; and the third is a Person only in figure? The real God; a real creature; and a nonentity, or the energy of God personified! Is this the Trinity, or the Godhead, of whom the church have read in their Bibles from ancient date? What is there mysterious in such a Trinity? Is it not the easiest idea concerning God im

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