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will, and all concur, after an ineffable manner, in the same divine Asts: so that what the Scripture is falsely supposed to have ascribed to God in one Person, will appear to be ascribed by the fame authority to God in three persons. That therefore, these three persons are but one God; they are three distinct agents, yet there is but one and the fame divine agency: or, as the Church has more fully and better expressed it, that “that “ which we believe of the glory of the Father, “ the faine we are to believe of the Son, and of “ the Holy Ghost, without any difference or in“ equality.”
The Trinity in Unity is the one Lord, the Creator of the world.
Pfal. XXXIII.6. By the Word of the Lord were the heavens made, and all the host of them by the breath (Heb. Spirit) of his mouth. The whole Trinity therefore created the world: yet this Trinity is but one Lord: for it is written,
Isa. XLIV. 24. I am the Lord that maketh all things, that stretcheth forth the heavens ALONE, that spreadeth abroad the earth BY MYSELF. It follows therefore, either that the word and spirit a Proper Preface upon the feast of Trinity.
did not make the heavens ; or, that the Fa:ber, with his word and spirit, are the ALONE Lord and Creator of all things.
The Trinity in Unity is the one Supreme Bem ing or Nature, distinguished from all other Beings by the Name Fehovah. For the Scripture gives us the following position,
Deut. VI. 4. The Lord our God is ONE JEHOVAH: and again, Pfal. 83. Thou whose name ALONE is JEHOVAH, art the most bigb over all the earth.
Yet Christ is Fehovah.
Fer. XXIII. 6. This is the name whereby he shall be called, JEHOVAH our righteousness. · So is the Spirit also.
Ezech. VIII. 1. 3. The Lord JEHOVAH put forth the form of an band and took me, and the SPIRIT lift me &c. see also CHAP. 2. Art. 4. and 24.
Therefore, the Father, the Son, and the Holy Ghost are the ONE Jehovah: they are three persons, yet have but one name and one nature. And it is the great advantage of this argument, that the Name Jehovah is not capable of any such equivocal interpretations as that of God; it has
no plural; is incommunicable to any derived or created being; and is peculiar to the divine nature, because it is descriptive of it. The Author of an Esay on Spirit has endeavoured to avoid the force of this proof, by pretending that there are two Jehovahs, one a distinct Being from the other. But in this he has exposed the cause he meant to defend, and left the argument in a worfe state than he found it: for if there be two, then it is false that there is a most high over all the earth, whose name ALONE is Fehovah; and let him try if he can reconcile it. Dr. Clarke also pretends, in the Titles to two of his Sections, wherein the collection of texts is very numerous, to have set down the Pasages wherein it is declared that the Second and Third persons derive their. Being (that is the expression he was not afraid to make use of) from the Father. But he has not produced one such passage ; no such thing being declared in the whole bible; and the contrary to it is plainly revealed under this application of the name Jehovah.
The Trinity in Unity is the Lord absolutely so called ; in Hebrew, Adonai, in Greek o Kupsos.
Rom. X. 12. $ The same LORD over all, is rich unto all that call upon him.
Luke II. 11. A Saviour which is Christ the LORD.
Rom. XI. 34. For who hath known the mind of the LORD, or who hath been bis counsellor ? Which Lord, as we learn from the prophet whence this is quoted, is the Spirit; for it is written Isa.40.13. who hath directed the SPIRIT of the Lord, or being his counsellor hath taught bim? That the person of the Spirit is the Lord, is also plain from 2 Cor. 3. 18. now the Lord is that Spirit —o de xupios to Ilveuja Egy: — we are changed from glory to glory as by the Spirit of the Lord; XAJATE ATO xupis SiveuUOTOS, as by the Lord the Spirit : which is all along to be understood of the personal Spirit, because the apostle begins expressly with that at the 3d verse of this chapter. And it was from the authority of these words - The Lord is the Spirit-added to those of v. 6 - the Spirit giveth life -- that the council of Nice borrowed the following clause of its Creed—“I believe in the Holy Ghost, the LORD “ and GIVER OF LIFE.”
+ The Reader is desired to observe, that as I cannot in all • cases fix upon a text that does precisely distinguish the person of the Father, I shall therefore be frequently obliged, as in this instance, to set a passage down in the first of the three ranks, that does confessedly denote the true God.
The Trinity in Unity is the God of Israel.
Matth. XV.31. The multitude glorified the God of Israel.
Luke I. 16, 17. The children of Israel Mall be turn to the Lord THEIR GOD: and be Mall go before HIM* - that is, before Christ.
2 Sam. XXIII. 2, 3. The SPIRIT of the Lord spake by me — the GOD of ISRAEL said &c. So that unless he who Spake was one being, and he that said was another, the Spirit is the God of Israel.
* Dr. Clarke allows that the word him means Christ, yet denies that he is intended by the Lord their God, which is the antecedent to it: and calls this a manner of Speaking .
The divine Law, and consequently the authority whereupon it is founded, is that of a Trinity in Unity.
Rom. VÍI. 25. 1 myself serve the LAW of GOD.