distinct, albeit co-inherent, persons of the Holy Trinity received witness by Jesus' baptism. Many modalists do not use this form as the Lord's Name. It is also suggested by some modern Oneness Pentecostal critics, that Matthew 28:19 is not part of the original text, because Eusebius of Caesarea quoted it by saying "In my name", and in that source there was no mention of baptism in the verse. Eusebius did, however, quote the "trinitarian" formula in his later writings. (Conybeare (Hibbert Journal i (1902-3), page 102). Matthew 28:19 is quoted also in the Didache (Didache 7:1), which dates to the late 1st Century or early 2nd Century) and in the Diatesseron (Diatesseron 55:5-7), which dates to the mid 2nd Century harmony of the Synoptic Gospels. The Shem-Tob's Hebrew Gospel of Matthew (George Howard), written during the 14th century, also has no reference of baptism or a "trinitarian" formula in Matthew 28:19. However, it is also true that no Greek manuscript of the Gospel of Matthew has ever been found which does not contain Matthew 28:19. The earliest extant copies of Matthew's Gospel date to the 3rd Century, and they contain Matthew 28:19. Therefore, scholars generally agree that Matthew 28:19 is likely part of the original Gospel of Matthew, though a minority disputes this. In passages of scripture such as Matthew 3:16-17 where the Father, Son, and Holy Spirit are separated in the text and witness, modalists view this phenomenon as confirming God's omnipresence, and His ability to manifest himself as he pleases. Oneness Pentecostals and Modalists attempt to dispute the traditional doctrine of eternal co-existent union, while affirming the Christian doctrine of God taking on flesh as Jesus Christ. Like Trinitarians, Oneness adherents attest that Jesus Christ is fully God and fully man. However, Trinitarians believe that the "Word of God," the eternal second Person of the Trinity, was manifest as the Son of God by taking humanity to Himself and by glorifying that Humanity to equality with God through His resurrection, in eternal union with His own Divinity. In contrast, Oneness adherents hold that the One and Only true God—Who manifests Himself in any way He chooses, including as Father, Son and Holy Spirit (though not choosing to do so in an eternally simultaneous manner)—became man in the temporary role of Son. Many Oneness Pentecostals have also placed a strongly Nestorian distinction between Jesus' humanity and Divinity as in