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C. Human Testimony.
Essential goodness. Athenag. Legat. pro Christ.
p. 593; Clem. Alex. Strom. i. 17, 86, tom. II.
Quæst. i. init.; Aug. de natura boni, iü. init.
vol. vill.; Tertull. adv. Marc. lib. II. cap. iv. b. Confessions.
Augsburg Confession, Art. 1.; 2 Helvetic, Art. II;
Bohemian, cap. iii ; Gallican, Art. I; Belgic,
Art. 11.; Wittemberg, cap. i.
and Presercer of all things, both risible and invisible.
Successive duration is not eternal.
cause and effect, and exists and does not exist at
one and the same time.
Novelty of the world is shewn by its histories.
Gen. i. 1. “In the beginning God created the
heaven and the earth.”
Ps. vii. xxxi. 6, civ. 4, cxxiv. 8, cxxxiv. 3;
Prov. xvi. 4; Eccl. iii. 11; Isa. xl. 28. b. New Testament.
Heb i. 10. “Thou, Lord, in the beginning
hast laid the foundation of the earth; and the
heavens are the works of Thy hands."
Col. i. 16; Heb. i. 14, xi. 3.
C. Human Testimony.
Sir G. Wilkinson shews that the notions of the
ancient Egyptians are remarkably coincident
with Mosaic data.
Virg. Æn. vi. 724. b. Christians.
Irenæus against Heresies, b. i. c. 10. “God hath
no need of anything, inasmuch as He made all things by His Word and Spirit, and still governeth all things, which all receive their
being from Him." See also Tertull. Apol. adv. Gent. c. xvii.; Just.
Mart. Arist. dogm. Evers. p. 577. e. Creeds.
The Apostles', Nicene. d. Confessions.
2 Helvetic, cc. 6, 7; Basil. Art. 1, 2; Gallican,
Art. 2, 7, 8; Belgic, Art. 11. V. XII. XIII.; Scotland, Art. 1, 2.
2. He is the Preserver of all things, both visible and invisible. A. The Testimony of Reason.
As God made all things out of nothing, so the act
of His power is necessary that all things fall not
back into nothing.
Neh. ix. 6. “Thou, even Thou, art LORD
alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, and Thou preservest
them all.” See also Gen. viii. 22, The Seasons. Ps. xxxvi.
6, Man and beast. Job vii. 20, xxviii. 4, 6. Ps. xxii. 9, 10; xciv. 3, 7,9; civ. 27, 28; cxij. 4-6; cxxxvi. 25; cxxxix. 3, 4; cxlviii. 8. Prov. xxi. 1; Isa. xlix. 15; Jer. x. 23; Dan. iv. 35.
b. New Testament.
Acts xvi. 28. “In Him we live and move and
have our being : as certain also of your own
poets have said, For we are also His offspring." See also Matt. vi. 26, x. 29, 30; John v. 17;
Rom. xi. 36 ; Col. i. 17; 1 Tim. iv. 10; Heb.
i. 3, 13.
compared with Acts xxvii, 22, 34, and v. 31;
C. Human Testimony.
Athenag. de Res. Mort. 18; Clem. Alex. Strom.
i. p. 317; Arnob. cont. Gent. i. (2 init.);
vol. 1. p. 138.
2 Helvetic, c. vi.; Basil. Art. 1. S$ 2, 3; Gallican,
Art. II. VII. VIII.; Belgic, Art. II. XII. XIII.
Prop. VIII. In the Unity of this GODHEAD there be Three Persons,
of one substance, pouer, and eternity, the FATHER,
the Son, and the Holy Ghost.
support of the doctrine of the Trinity, the believer
* See Butler's Analogy, Part 11. c. iii.
faculties. It is undeniable but that there are many things, of which by the natural use of our faculties we can have no knowledge, and therefore reason has nothing to do with them. We do not, and cannot, by our senses take cognizance of the natures of spiritual beings, and therefore we are not able to argue on the principles of human reason against such doctrines as the Trinity, Incarnation, &c., which are wholly and altogether beyond the reach of our faculties of sensation and reflection. “ As a blind man has no idea of colours, so we have no idea of the modes by which the All-wise God exercises His universal perception and intelligence: we have ideas of His attributes ; but we are absolutely ignorant what is the intimate essence of anything; by no exercise of either sensation or reflection can we know intimate essences; much less can we have any idea of the intimate essence of God.” (Sir Isaac Newton's Scholium Generale, at the end of his Principia.) We believe the fact of the union of the Three Persons in the Divine Essence, but we do not presume to require an explanation of the mode : human language could not express it, neither could the human intellect comprehend it.
B. Theologians have suggested as illustrations, but not as
arguments, the following natural Trinities.
Sun, beams, heat.
C. Relics of primitive Tradition.
The Trimurti of the Indians, namely Bramah, Vishnu,
See the Bishop of Lincoln's Remarks on Tertullian, p. 534. Irenæus blames those who use illustrations of the above kind, Adv. Hæres. lib. ii. c. xiii.
1 See Athan, Quast, al. tom. 11. p. 336; Just. Mart. Dial.c. Tryph. c. cxxviii. also c. lvi.; Tertull. Adv. Prax. c. viii.; Apol. c. xxi.; Lactant. Inst, iv. c. xxix.
? Ruffin. In Expos. Symb. p. 18; Tertull. Adv. Prax. c. viii.
The Egyptian Triad— Kneph, Neith, and Ptha. Isis,
or Spirit. Word internal (Aoyos évõrd0etoc), Word
external (Aóyoc popopikos), World or Spirit of world. 2. Divine Testimony.
Preliminary remark. The Old Testament was the guide
of man's infancy. Its teaching was, therefore, obscure and imperfect. Still it contains the germs of Christian truths, and we find abundant intimations and suggestions, which become altogether inexplicable as soon as we lose sight of the doctrine of the Trinity. The proofs are indirect which we adduce from the
A. Old Testament.
of the Old Testament, which imply the
Oyb (Eloheem) as the name of
God created (Eloheem, Gods,
ordinarily used with sin-
See Spence's Polymetes, pp. 272, 284 ; Potter's Antiquities, vol. 1. p. 358. • Tho mingular noun ti bo Eloah, is only used in poetry and the later Tlebrew: twice in the lIymn of Moses, several times in the Prophets, forty times in the book of Job, and in the other books sixteen times. The plural DN Klohoom, occurs more than two thousand five hundred times.