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“ consult the following passages, where they will find “ it joined with Adjectives, Pronouns, and Verbs

plural.” P. 22. Ed. 1792. Hebrew and English Lexicon, by Parkhurst, who refers to twenty-five texts, in the Old Testament, on this occasion. The same expositor thus explains Jehovah — “ the peculiar and “ incommunicable name of the Divine Essence (see “ Is. xliii. 8. Hos. xii. 4, 5.) subsisting in a Plurality, “ i.e. Trinity of Persons.” See Deut. vi. 4. xxviii. 58. Lexicon, p. 173.

No. XXVII. “ Holy Gods.”] Allix's “ • Judgment " of the Jewish Church,” p. 118.

Ibid. thy Creators.”] Allix, p. 118. Kidder's Demonstration of the Messias.” Part III. p. 82. .

Ibid. “the Holies.”] Dr. Randolph's “ Prælectiones Theologicæ,” Præl. I. p. 347. Vol. II. • View of our Blessed Saviour's Ministry.”

No. XXVIII. “ ancient and general.”] Ridley's

Eight Sermons on the Divinity and Operations of “ the Holy Ghost.” p. 52. Ed. 1742.

“ This doctrine was neither the invention of Pythagoras, nor Plato, nor any other philosopher in the “ ancient world ; but a SUBLIME MYSTERIOUS “ TRUTH, one of those stupendous arcana of the in“ visible World, which through the condescending

goodness of Divine Providence, was revealed to the “ ancient Patriarchs of the faithful line of SHEM; by “ them propagated to their Hebrew Posterity ; and

through that Posterity, during their various mi“grations and dispersion over the East, diffused

through the Gentile Nations among which they so* journed.” Indian Antiquities, by Thomas Maurice ; Vol. IV. p. 426. Ed. 1794.

“ If we extend our eye through the remote region of “ Antiquity, we shall find this very doctrine (i. e. of “the Trinity) which the primitive Christians are said “ to have borrowed from the Platonic School, univer

sally and immemorially fourishing in all those “ Countries, where History and Tradition have united “ to fix those virtuous Ancestors of the human race, “ who for their distinguished attainments in piety, were « admitted to a familiar intercourse with JEHOVAH “ and the Angels.” Ibid. p. 430.

Ibid. “ that Moses applies to the Deity a term of

Plurality ;”] As Porchet, in his “ Victoria ad“ versus Judæos,” professedly copied the “ Pugio Fidei” of Raymond MARTIN: so Galatin, without any acknowledgment, copied the “ Victoria adversus Judæos” of Porchet. In such concealment Galatin was very culpable. His plagiarism however does not weaken the force of arguments, used not by himself only, but also by the two preceding Writers, Porchet and Raymond Martin.

In confirmation of our general doctrine, and more particularly with the view of illustrating Sections XXVI. XXVII. XXVIII. Extracts from the Work of Galatin, entitled “ De Arcanis Catholicæ Fidei,” shall now be introduced. They will be quoted from the Folio Edition, published at Frankfort in 1612.

The sentiments are expressed in the form of Dialogue. The Interlocutors are, Galatin, Capnio, Hogostratus. The latter occasionally suggests difficulties. They are solved by Galatin.

Lib. 2. Cap. 1. “ Unum quidem esse Deum, substantiæ ac naturæ “ simplicitate, Christiana credit Religio. Tres verò “ Personas, quæ sunt Pater, et Filius, et Spiritus “ Sanctus ; quarum proprietates sunt Paternitas, Gene“ ratio, atque Processio : non Essentiâ, neque Naturâ Author says.

“ in Personis quidem Trinus est; in Essentià verò • Unus." P. 39. Column. 1. litter. B. In accounting for the error of the modern Jews, the

“ Ratio igitur super quam hujusce erroris “jaciunt (i.e. Judæi juniores) fundamentum, ea potis“sima est, quod malè intelligant, ac falsò exponant illud “ Deuter. vi. cap. scriptum 778 7777 1397587 5587019 yow. Hoc est, « Audi Israel, Deus, Deus “ noster, Deus Unus est.' Quæ licèt verba ex se clara “ sint, ob dictionem tamen Unus,' quæ ibi ponitur, “ Judæi nostri sæculi mentis cæcitate perculsi, inde

potissimùm erroris causam sumunt, ut Divinæ Trini“ tatis mysterium negent, unde maxime ipsius notionem 6 nancisci deberent. Ex hoc enim ita Deum unum “ esse putant, ut ab eo Personarum pluralitatem omninò o excludant."

Here, one of the Interlocutors named Hogostratus, interrupts Galatin by remarking, “ Hæc quidem verba, “ secùs quàm Tu transtuleris, Textus Noster habet. “ Sic enim dicit ; ' Audi Israel, Dominus Deus tuus, « Deus Unus est.” Galatin replies: “ Fateor equidem ita esse.

Sic “ enim et Græcus, quem noster in omnibus penè sequi“tur, textus habet. Ait enim sic, Ακουε Ισραηλ, Κυριος ο Θεος σου Κυριος είς εστιν.

Sed clarum pro“ fectò est, Hebraicum Textum longè melius, quàm “ Noster, sive Græcus, sive Latinus exprimat, contra “ Hebræos ipsos veritatem exprimere. Ratio autem,

quare ubi nostra tam Græca quàm Latina Editio, hoc “ in loco · Dominus' habet, (* Deus' ego traduxi) ea

quidem est, quòd ibidem Hebraicus Textus habet " 7717° quod est nomen Dei illud tetragrammaton, quod “ Deum non per Effectum, sed per Essentiam designat. “ Sed quoniam Divina Essentia, secundùm · Proprium

ejus Esse,' mente nullatenus excogitari potest, idcircò apud Judæos nefas esse censetur, nomen ipsum ore

pronunciari, uti literæ ipsæ sonant, ex quibus “componitur. Quare, ubicunque hoc nomen compe“ riunt, illud haudquaquàm proferre audent, sed loco

ejus hoc nomen '78 Adonai proferunt, quod idem “ est quod • Dominus :' literæ verò ipsius nominis non “ • Dominum,' sed • Deum per Essentiam' significant. “ Autor igitur, tàm Græcæ, quàm Latinæ Editionis, “ Nomen ipsum juxta prolationis significatum transtulit, “ scripturæ verò significatum, quod potius est, omisit.

Ego autem, cui vel maximè cordi est, veritatem quam “ Judæi negant, per eorum scripturas patefacere, illud “ secundùm proprium ejus significatum traduxi, ut “ Deum Trinuin et Unum in supradictis verbis designari “ clariùs ostenderem.” P. 39, 40, 41. B.C. D.

“ Quocircà ita quoque eos concedere necesse est, ipsam Divinitatem (etsi Una tantùm Numero existat) “ totam simul in pluribus esse posse Personis.

Ubicunque in sacris Veteris Instrumenti literis, “ Unius Dei essentia insinuatur, sempèr ferè ibidem et 6. Trium Personarum Pluralitas innuitur. Et è contra,

quocunque in loco Personarum Trinitas exprimitur, “ sempèr penè eodem quoque in loco et Divinæ Sub“ stantiæ Unitas explicatur; ne aut propter singularis “ Dei Unitatem, Personarum Trinitas a Divinâ Natura “ excludatur ; aut propter Personarum Trinitatem, “plures Dii esse credantur.” P. 44. A. B. C.

In the same page, Galatin quotes and translates a passage from Gregory Nazianzen :

Εις εστιν ο Θεος, ο Πατηρ, εξ ουτα παντα, και ο Υιος, δι' ου τα παντα, και το Πνευμα το Αγιον, εν ω τα παντα. Αυται

уар αι προθεσεις, το εξ ου, και δι' ού, και εν ω, ου μεν την φυσιν τεμνουσιν, αλλα τας της μιας και ασυγχυτου φυσεως ιδιοτητας χαρακτηριζουσιν. .

Hoc est,

quem omnia ; et Spiritus Sanctus, in quo omnia. “ Hæ enim propositiones a quo, per quem, et in quo, “ non naturam quidem dividunt, sed Unius atque in“ confusæ Naturæ proprietates characterizant.” P.44. G.

“Dinbx Elohim (ut ipse nôsti) plurale est nomen, “ et id, quod · Dii' apud nos, significat. Cujus sin“gulare est 5 El, id est, « Deus ; ' vel potiùs robe

Eloah, quod etiam idem est quod Deus. · Hoc igitur “ nomen D758 Elohim, etsi pluralitatem designet, cum “ verbo tamen singularis numeri jungi solet, quoties “ in Scripturâ Sacrâ pro Deo Vero accipitur : ut est “ “78 Dinbx 800 miunt ; hoc est, • In principio “ creavit “ Dii” cælum et terram.' Ubi igitur nostra, tàm

Græca, quàm Latina, Editio • Deus’ habet, Hebraica “ Veritas Dii'dicit. Quod quidem absque grandi mysterio “ factum non est. Quia enim juxta D. Augustini senten“ tiam, Opera Trinitatis indivisa sunt ad extra, idcircò. “ Moses ille magnus, ad insinuandum omnes Tres Personas

Divinas, Patrem, Filium, et Spiritum Sanctum simul “ ad Mundi Creationem concurrisse, Diabo Elohim “ i. e.Dii’ in plurali dixit ; et non 7058 Eloah sive

5 El i. e. • Deus in singulari : ad ostendendum “ autem Tres illas Personas Essentialiter non distingui, “ sed Idem omnino esse, hoc est, Unum Deum esse et “ Non Tres Deos, na bara i.e. Creavit in singulari “ dixit, et non 1873 bareu i. e. Creaverunt in plurali. “ Constat igitur per nomen Db8, Elohim' cum “ verbo singularis numeri junctum, et Personarum Tri“ nitatem et Essentiæ Divinæ Unitatem designari.” “ P. 70. A. B. C. D.

“ In primo Capite Genes. scribitur, Dinka 1989; “, , « “Dbx Elohim i. e. “ Dii,” Faciamus hominem ad “ imaginem nostram, tanquam similitudinem nostram.

id_est, • Et dixit נעשה אדם בצלמנו כדמותינו *

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