But we must remember these verses do not stand alone. If they did, they might perhaps be thought unintelligible. But they do not. As just said, they are deductions from the previous statement of the doctrine of the Trinity; and, therefore, they must in all fairness be interpreted so as to agree with that doctrine, not to contradict it. And the previous verses (3-6) show clearly that where _three_ are spoken of, it refers to Persons; and where _one_ is spoken of, it refers to Substance or Nature. It must however be admitted that the _names_ of these Divine Persons imply some closer union between them than that of merely possessing in common one Divine Nature. For they are not independent names like those of different men or of heathen gods, each of whom might exist separately; but they are all _relative_ names, each implying the others. Thus the Father implies the Son, for how can there be a Father, unless there is a Son (or at least a child)? And of course an Eternal Father implies an Eternal Son, so any idea that the Father must have lived first, as in the case of a human father and son, is out of the question. Similarly the Son implies the Father, and the Spirit implies Him whose Spirit He is. And though these names are no doubt very inadequate; they yet show that the three Persons are of the same Nature, which is the important point. We conclude then that the Doctrine of the Trinity means the existence of three Divine Persons, each possessing in its completeness the one Divine Nature; and closely united together; though in a manner, which is to us unknown. (2.) _Its credibility._ Having now discussed the meaning of the Christian doctrine, we have next to consider whether it is credible. It must of course be admitted that the doctrine is very mysterious, and though fairly intelligible as a doctrine, is extremely hard to realise (indeed some might say inconceivable) when we try to picture to ourselves what the doctrine actually means. But we must remember that the nature of God is anyhow almost inconceivable, even as simple Theism. We cannot picture to ourselves a Being Who is omnipresent,--in this room, for instance, as well as on distant stars. Nor can we imagine a Being Who is grieved every time we commit sin, for if so, considering the number of people in the world, He must be grieved many thousands of times _every second_; as well as being glad whenever anyone resists sin, also, let us hope, several thousand times a second. All this may be true, just as the marvels of science--the _ether_, for instance, which is also omnipresent, and has millions of vibrations every second--may be true, but our minds are quite unable to realise any of them.