is expressed in saying, that "three intelligent agents are one intelligent agent."

2, Whatever God be, he must, on that hypothesis, be something in some respects different from the Father; for the Father is not the Son, yet the Son is God.

3d and 4th, By the same mode of argument it may be proved, that the Son and the Holy Spirit are beings in some respects different from God.

5th, If the terms Father and God, be coincident, and also Son and God, and Holy Ghost and God; then it will follow that the Father is the Son, and also the Holy Ghost.

6th, If the Father be God, the Son God, and the Holy Ghost God; and God consists of three persons; then the Father consists of three persons, the Son of three persons, and the Holy Ghost of three per

sons.

7th, An essence is that which distinguishes a thing from every other thing. (Chambers, Bailey). Hence the Father being God entirely, tally, possesses the order to his being God.

completely, and toessence of God, in

But if the entire

essence of the Deity be possessed by the Father, can it be entirely possessed by the Son, and entirely possessed by the Holy Ghost?

8th, If each of the three persons be God only co-essentially with the others; it will follow that each consists of two separate essences, one by which he is God, the other by which he is Father, or Son, or Holy Ghost.

9th, If the Father be that substance which we call God; then he is so either entirely or partially. If partially, he is only partially God; if entirely, he is God to the exclusion of all others.

10th and 11th, The same reasoning applies to the Son, and to the Holy Ghost. 12th, The arguments which prove the self-existence of God, prove that there can be but One self-existent Being.

13th, Whatever being is God must be self-existent; yet was the Son produced and the Holy Ghost proceeded.

14th, Trinitarians say, the Son was created from everlasting. What is eternal cannot have been created; what was created could not have been eternal.

15th, The terms Son and Father imply a priority of time, as well as a priority of rank in the Father, and a subordination of time and rank in the Son.

16th, It is impossible to express in language a stronger contradiction than this, The Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God."

17th, Before the creation of the Son, the Father either was God, or not. If God, then he was God to the exclusion of the Son; if not-!! Chuse ye.

18th, The same applies to the Holy Ghost, before he proceeded.

19th, Creation and procession ill accord with co-equality, as well as with co-eternity.

20th, Creation and procession are inconsistent with perfect independence.

21st, God of God, Light of Light, very God of very God. The terms used are perfectly identical. If this be not a contradiction, what amounts to a contradiction !

22d, It is allowed by Trinitarians, that in the Trinity there are three separate

persons, or distinct, intelligent agents. These persons possess the attributes of the Godhead, either,

or,

1st, In their distinct personal capacity:

2d, In their conjoint capacity: or,
3d, In both.

If in their distinct personal capacity; they are three Gods.

If in their conjoint capacity; then as distinct persons, they are none of them Gods. If in both; then both inferences follow.

23d, The attributes of the Godhead belong, either,

1st, Separately to each of the persons of the Trinity;

2d, Or to some other being besides the persons of the Trinity;

3d, Or they do not exist at all.

The 1st is Tritheism.

The 2d is Polytheism.

The 3d is Atheism.

NOTE EXTRACTED FROM BENJAMIN BEN

MORDECAI'S APOLOGY.

The Christians have never agreed upon the sense of the propositions they disputed about. Cyril and Athanasius define a person to be "an essence with its own certain proprieties, differing in number from those which are of the same kind."

Dr. Waterland allows person and intelligent being to be the same.

Mr. Bennet, in his Irenicum, tells us, the Augustan Confession uses the word person, not for a part or quality, but that which properly exists.

The Wirtemberg Confession says, "three proprieties by themselves subsisting ;" but whether the distinction of persons be real or modal is a question.

A learned controvertist says, the distinction is something less than modal, and greater than real.

Dr. South makes the persons to be internal relations of the one substance of the Deity to itself.

Dr. Wallis makes them external rela