378 THE ARIAN INVITED TO ORTHODOX FAITH. as they are usually called ; thus theFather Son, and Spirit, are described by some as a threefold repetition of the self-same . divine essence, with some inconceivableinternal relations to each other which are called paternity, filiation, and spiration. 3. A distinction ofmodes, or properties, as-when the dif- ferent attributes of the divine nature, viz. power, wisdom and goodness, are representedas a sacred Trinity. Note, Those who suppose the sacred doctrine of the Tri- nity to be sufficiently explained by either of these three distinc- tions, are called modal Trinitarians. 4. Another distinction is that of divine powers, as when the divine essence, with its two different powers of mind and will, or principles of knowledge and efficiency, are represented as the blessed three, the Father, the Word, and the Spirit. May I not call this real in some sense, since there is a plain reality in the distinction, though it arise not to distinct substances ? 5. A real and substantial distinction ; as when the Father, Son and Spirit, are supposed literally to be three proper, dis. tinct, consciòus agents, o4 three real, intelligent natures, which some have called three substances, three infinite minds, united to compose one godhead. And, indeed, if they are three distinct conscious principles, or have a different consciousness, I know not how to form any other idea of them than as of three conscious minds, though some writers are not so free in their expressions as to speak what the notion plainly intends. Those who explain the Trinity in this manner are called real Trinitarians. If I might be permitted to speak with freedom,my senti- ments of these several opinions, I would say, that the three first of these distinctions do scarce seem to afford a sufficient differ- ence for the various ascriptions which are given to the Father, the Word, and Spirit, in scripture ; and as for the second dis- tinction, it has this further inconvenience, that it seems to be made up of words rather than ideas. The fifth distinction, so far as my ideas of it reach, repre- sents the godhead as containing in it three real, proper, distinct, intelligent agents; three natures, or three conscious minds. The fear of approaching to the doctrine of tritheism, or three Gods, withholds my assent, at present, from that scheme. Among all these distinctions, and differences, therefore, in my opinion, the fourth seems to come nearest to the scriptural representation of things, which describes God and his nature to us by an analogy to our own intellectual natures, or our own. souls. This distinction of the divine essence, with its two eter- nal powers of mind and will, is the greatest real distinction, and the rnost solid difference that we can conceive in one Spirit: And therefore I rather incline to it, because the doctrine of the sacred
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