intercourse; for mutual contract, and for mutual fulfilment. One proposes, another accepts. One supplicates, another hears and answers. One sends, another is sent; and the whole is done with unity of design, unity of pursuit, and unity of nature.

In the scheme of redemption there are three distinct offices; and they are filled by three of distinct and characteristic names. The Father sends the Son; the Son sends the Spirit. The Spirit purifies the heart. The Son makes expiation for sin, and intercession for sinners. The Father accepts what both have done. There is no foundation for saying that God may be one in all respects, and at the same time may fill three separate offices. It appears to be inconsistent that God in simple unity should act in different offices at one and the same time. It is inconsistent that one should negotiate with himself; that he should supplicate himself; mediate between an offending party and himself; and in a formal manner accept his own transactions. To avoid this inconsistency it appears to be necessary to admit a plurality in the Deity. It is equally absurd to account for the different offices in the scheme of redemption, filled by different ones of different names, by personifying particular attributes of the Deity. It is hard to conceive how the faculties of the human mind could hold intercourse with each other, and be distinct parties in any transaction. It is equally hard to conceive how individual divine attributes could separate themselves into different parties; negotiate with each other, and each fulfil its appointment. Wisdom could form a plan of salvation; but, without power, it could not carry it into operation. Power could effect any proposed design, but it could not project the method of its accomplishment. Benevolence could effectuate nothing without wisdom to devise, and power to execute. A single divine attribute, therefore, cannot fill any office in the work of redemption, nor perform the duties of such office. This hypothesis, then, does

not account for the appearance of plurality in the divine nature.

The opinion and practice of the people in India, and in other parts of the East, serve to corroborate this sentiment. "The Hindoos believe in one god Brahma, the creator of all things; and yet they represent him as subsisting in three persons; and they worship one or other of these persons throughout every part of India. And what proves that they hold this doctrine distinctly is, that their most ancient representation of the Deity is formed of one body and three faces. Nor are these representations confined to India alone; but they are to be found in other parts of the East."*

In this quarter of the world God created man, and made the first communications of his will. Here Christ was born; and nature, men and angels bore testimony to his birth. The Hindoo history bears some striking features of the history of the gospel. In India there have been discovered vernacular writings, which contain testimonies of Christ. They mention a Prince, who reigned about the time of the Christian era. His history relates events, which bear a striking resemblance to the advent, birth, miracles, death and resurrection of the Savior. In this part of the world Christ published the gospel. Here the apostles propagated the glad tidings of salvation. But before their decease many of the churches of Asia, became exceedingly corrupt in sentiment and practice. Religion declined by degrees. People fell into idolatry. After a lapse of ages the same people, who were distinguished for Christian knowledge, became grossly ignorant and superstitious; and practised idolatry, which was marked with indecency and cruelty. But in the midst of their ignorance and idolatrous practice there were found some vestiges of Christianity. Some events, which occurred when Christ was upon earth stood recorded; and some

*Buchanan.

doctrines of the gospel were strikingly represented. Doctrines relating to the true God, they applied to their false gods. The doctrine of the atonement they used in their idolatry. Whence originated these rays of Christianity in this benighted quarter of the world? Whence originated among them the doctrine of the Trinity and the doctrine of the atonement? These were not human inventions. These were undoubtedly relics of revealed truth, which had long been preserved amidst the rubbish of heathenish ignorance and superstition. These fundamental doctrines of Christianity, like the pillars of nature, have remained where they were first established. The ignorance, the wickedness, the imaginations of men have perverted these doctrines; but they never have destroyed them. How did these fundamental principles of Christianity find existence; how have they been preserved in the heart of heathenish Asia, if they were not planted there by their Author, and supported by his power? Let people, who have ever lived under the sunshine of the Gospel, and have so refined it, that they have robbed it of almost every divine feature, go to India, and from the three-faced idol of the poor Hindoo, learn the doctrine of the Trinity.

Plurality in the divine nature is a mystery. Some pretend to discover mystery in every part of scripture. Others attempt to explain mystery; and consequently they explode it. In treating this subject it is necessary only to shew that the doctrine of divine plurality is contained in the scriptures; and that it does not contradict the dictates of reason. Mystery signifies "something above human intelligence; something awfully obscure." It is not surprising that the subject under consideration should be above human apprehension. It cannot be expected that a finite mind can comprehend the infinite Spirit. We do not understand the mode of our own existence. We do not understand the operations of our own minds. We do not understand the union of soul and body; and

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how one affects the other. It is not within the limits of our understandings to know how two distinct substances, matter and spirit, constitute unity of person. But we know that we have existence, that we have mental exercises; that our bodies and souls are united; and that they constitute but one person. If we cannot comprehend our own existence, it cannot be expected that we can comprehend "the degrees or forms of the Deity."

The divine plurality is not a plurality of nature. If there were a plurality of divine natures, there would be distinct divine beings; there would be a multiplicity of deities. It would be a contradiction to say that several divine natures make but one divine nature; that several Gods make but one God. But it is not a contradiction to say the Father is God; the Son is God; the Holy Spirit is God; and these three

are one.

The Creator, by the communication of reason made a partial revelation of himself. All his other revelations are coincident with this; or, at least, they do not militate against it. In his sacred word he makes known truths, which the utmost efforts of reason could never discover. But he discloses nothing, which contradicts the dictates of this power of the mind. In the works of nature there is mystery. In ourselves there is mystery. It is not surprising then that there should be mystery in the mode of the divine existence. A Trinity in Unity is this mystery.

But this is not the only mystery in the divine nature. God's eternity is above our comprehension While we believe the existence of this attribute, we form no adequate idea of it. We believe the selfexistence of the divine nature. But as we are acquainted with only a series of dependencies, we have no just conception of absolute independence. God hears our supplications. But we understand not how he perceives the voice of prayer without the organ of hearing. He perceives the operations of our

minds. But we understand not how a Spirit is acquainted with the exercises, motives and feelings of other spirits. These are mysteries, and they are probably as far beyond our reach, as the doctrine of Trinity in Unity.

We have not an adequate idea of the plurality in the divine nature. We do not understand that ground of distinction in the Deity, by which one addresses others of the same nature; and all compose but one essence. The scriptures authorize us to believe this ground of distinction, and this bond of Union. But how this is without division and separation of nature, and without confusion of individuality is far beyond our deepest research. Omnipresence is an acknowledged attribute of the Deity. God is in every place. In every part of creation he displays the infinitude of his attributes; and he does this without division or separation of himself. If it be rationally admitted that God is in every place, it is not contrary to rationality that he was in the man Christ Jesus.

Many, by attempting to explain and illustrate the doctrine of divine plurality, have rendered it more obscure; and have given it the appearance of absurdity. Because the divine Being speaks in the three persons, I, thou, he; because distinct offices, works and attributes are attributed to the Father, Son and Holy Spirit, it is concluded there is ground in the divine nature for distinct personalities. As we have not distinct ideas of divine plurality, it is impossible to give distinct and appropriate names, which will justly designate the individuality. It is probable, however, that no term in our language would better mark the distinction in the divine nature, than the term person. In our English Testament the word person is once applied to the Father; and several times it is applied to the Son. But in the original they are different words, and of different significations. But neither of them appears primarily to signify person. The original of the word person, applied to the Father signifies