By J. L. Dagg
Chapter 1
The
Trinity
THE FATHER, SON, AND HOLY SPIRIT, ARE THREE PERSONS IN ONE DIVINE ESSENCE.[1]
The unity of God is a fundamental doctrine of religion; and no doctrine can be
true which is inconsistent with it. All admit that the Father is God; and we
have seen that the Son is God, and the Holy Spirit is God, according to the
teachings of the sacred Scriptures. To reconcile the proper deity of these
three, with the strict unity of God, is a matter of great difficulty. All
admit that they cannot be three and one in the same respect; and divines have
usually held that they are three in person, and one in essence.
The doctrine of a three-fold distinction in the Godhead, belongs especially to
the economy of grace, and is therefore more clearly revealed in the New
Testament than in the Old. Some intimations of it, however, may be found in
the Hebrew Scriptures. In the very first verse of the Bible, the name of God
is plural, and the verb "created," with which it is construed, is singular.
This countenances the opinion, that there is plurality as well as unity in the
Godhead. But since words which are plural in form, are sometimes used to
denote objects which are singular, this argument for a plurality in the Godhead
cannot be regarded as in itself conclusive. It derives strength, however, from
two considerations: 1. The Hebrew scriptures guard the doctrine of God's
unity with great care; and if all plurality were inconsistent with it, this
important purpose of the revelation made to the Hebrews, would have been better
subserved if none but singular names for the deity had been admitted, yet
plural names are very commonly employed. And in one remarkable case, the
Hebrew name Elohim, is used in an express declaration of the divine
unity. "Hear, O Israel, Jehovah, our Elohim, is one Jehovah."[2] Why was the plural name here introduced? The declaration
of the divine unity would have been complete without it. If it was introduced
to guard against an improper inference from the use of plural names, it shows
the use of such names to have been dangerous, and therefore difficult to
reconcile with the wisdom of revelation. If the name Jehovah be understood to
refer to the divine essence; and the name Elohim, to the three divine persons;
the passage may be interpreted consistently and beautifully, and it becomes an
explicit declaration of the New Testament doctrine. 2. The Hebrew scriptures
contain other intimations of a plurality in the Godhead. Plural pronouns are
applied to God, and consultation is attributed to him. "Let us make man."[3] "Let us go down and confound their
language."[4] A consultation with created
beings cannot here be supposed. The opinion that God spoke in these cases,
after the pompous manner of eastern monarchs, besides being, on other accounts,
wholly improbable, is completely set aside, by the passage, "Behold, the man is
become as one of us."[5] No eastern monarch
ever spoke of his individual unity, in this style. No consistent
interpretation of this language can be given, without admitting a plurality in
the Godhead; and this admission explains the use of plural names for God.
That the plurality in the Godhead is three-fold, has been inferred from the
three-fold ascription of holiness[6] to God, and
the three-fold benediction of the High Priest.[7] A more satisfactory argument is derived from passages in
which the three divine persons are distinctly brought to view.[8]
This doctrine is more clearly revealed in the New Testament. In the formula
of Christian baptism it is clearly exhibited.[9]
We are baptised into one name, because God is one; but that is the name
of the Father, and of the Son, and of the Holy Ghost, because it belongs alike
to each of these divine persons. Here, this doctrine meets us, at our very
entrance on the profession of the Christian religion. If Christ was not God,
he was justly condemned to death, and his religion is false; and the Holy
Spirit, the Comforter whom he promised, is as little entitled to regard as he
was. If Christ and the Holy Spirit are not God, the form of baptism should be
rejected, as of a piece with the false religion into which it introduces us.
No man can consistently receive Christian baptism, without believing the
doctrine of the Trinity.
We have spoken of this doctrine as belonging especially to the economy of
grace. It is here that it is most clearly unfolded to our view, and without
this doctrine, the covenant of grace, and its developments in the great work of
salvation, cannot be understood. Yet there are fainter exhibitions of the
doctrine in the works of God. This is true of creation. The consultation at
the creation of man has already been noticed, as a proof of plurality in the
Godhead. Moses says, "The Spirit of God moved on the face of the waters." Job
says, "By his Spirit he garnished the heavens." John says, "By him (the Word)
all things were made."[10] All the divine
persons, therefore, were concerned in creation: and other passages teach that
they are also concerned in providence.[11]
The most sober-minded divines admit that there is incomprehensible mystery in
the doctrine of the Trinity. All attempts to explain it have failed. Two
methods which have been proposed to bring it within our comprehension, deserve
special notice.
Some who are called Sabellians, maintain, that the distinction between the
Father, the Son, and the Holy Ghost, is official and not personal. They hold
that God is one in person, as well as in essence; but that he manifests himself
in three different ways, and that the three different names denote these three
modes of manifestation. This simplifies the doctrine; but it does not accord
with the Scriptures. According to this view of the doctrine, we might
paraphrase the words of Christ, in John, xiv. 16, thus: "I who am the same
person with the Father, will pray the Father, who is no other than myself, in a
different office, or mode of manifestation, and he shall give you another
comforter, who is not another, but the same person as my Father and myself."
We see, from this specimen, that this explanation of the doctrine is at
variance with the word of God.
Others admit the distinction of persons in the Godhead, and explain that the
three possess one essence, just as three men, Peter, James, and John, possess
one nature. This is Tritheism. It makes the Father, Son, and Holy Ghost,
three Gods, just as Peter, James, and John, are three men. If we may call the
three persons one God, merely because they are alike in their nature; we may,
with equal reason, call all mankind one man; and we may maintain that Jupiter,
Neptune, Pluto, and all the heathen deities were one God. Paul's distinction,
"There are gods many; but to us there is but one God,"[12] is a distinction without a difference; for the many gods
are one, in the same sense in which the three divine persons are supposed to be
one. This explanation must, therefore, be rejected, as inconsistent with the
proper unity of God.
Attempts have frequently been made, to illustrate the mystery of the Trinity,
by means of material objects. One of these may be cited as a specimen of the
rest. Water, ice, and snow, it is said, are different things, and yet they are
but one. For aught that appears, it would have served quite well, to
illustrate the mystery, by three separate glasses of water, all in the liquid
form. The distinction between them would have been as perfect; and the
identity of nature would have been as real, and more apparent. All such
illustrations darken counsel with words without knowledge. What shall we liken
to the Lord?
These efforts to explain the doctrine, are not simply fruitless, but they lead
to error. If the mind receives satisfaction from them, it is by a false view
of God's mode of existence, and thinking him such an one as ourselves. It is
far wiser to admit, that none by searching can find out God; and to abstain
from unavailing efforts to comprehend what is incomprehensible to our finite
minds. What God tells us on the subject, we ought to believe; and with this
measure of knowledge, we ought to be satisfied; and all beyond this is human
speculation, of which it is our duty and interest to beware. Nor are we justly
liable to the reproach of believing what we do not understand. The teaching of
divine revelation, we may understand, and we should labor to understand; and
the mystery which remains unrevealed to our understanding, is not an object of
our faith. The proposition, God is incomprehensible, is simple and
intelligible, and our faith embraces it. God is the subject of this
proposition; and, if a full understanding of the subject were necessary to
faith, a belief of this proposition would be impossible. Though we do not
comprehend God, we comprehend the meaning of the proposition; and this is what
we believe. So the doctrine of the Trinity, as an object of our faith, may be
expressed in propositions, each one of which is intelligible, notwithstanding
the incomprehensibility of the subject.
The view which has been presented, is important, to strengthen our faith in
the doctrine of the Trinity. So long as we imagine that a full comprehension
of the subject is necessary to the exercise of faith, we must embrace the truth
feebly. But let us examine the propositions, in which the doctrine may be
expressed, and we shall find each one of them perfectly intelligible. The
Father is God;--the Son is God;--the Holy Ghost is God;--there is but one God.
All these propositions, we may understand, and receive with unwavering faith;
while we are well assured that our understandings fall infinitely short of
comprehending the great subject, and that, in harmonizing the last proposition
with the preceding three, there is a difficulty which finite intelligence
cannot explain.
In receiving a truth which is attended with difficulty, our faith may be
assisted, by noticing that other truths, which we are compelled to admit, are
attended with equal difficulty. The Omnipresence of God, may be shown to be as
incomprehensible as the Trinity. If, at the same moment, a ball of matter is
here, a ball there, and a ball yonder, we know that there are three balls. If,
in the illustration, we substitute an angel for the ball, we know that there
are three angels in the three places, and not one and the same angel. Yet the
doctrine of God's omnipresence teaches, that a whole is here, a whole deity
there, and a whole deity yonder; and yet it is one and the same deity which is
present at each place. If an entire deity may dwell, at the same time, in
three separate places, and yet be but one, why may not an entire deity dwell in
the three separate persons, the Father, the Son, and the Holy Ghost, and yet be
but one God? There is, perhaps no analogy between the two cases, except in
this, that they alike confound our arithmetic; but this analogy is sufficient
for our present purpose. Were God's mode of existence like that of created
things, either material or spiritual, he could not be in several places at the
same time, or in three distinct persons; and yet be an undivided unit. We are
compelled to admit the omnipresence of God, and we should admit, with equal
faith, on the authority of God's word, the doctrine of the Trinity, ascribing
the difficulty of the subject to the incomprehensibility of the divine
nature.
The doctrine of God's omnipresence has, in one particular, greater difficulty,
than that of the Trinity. The latter has a relief not discoverable in the
other, arising from the consideration, that God is not three and one in the
same respect. God is three in person, one in essence; and, although we may be
unable to explain the precise difference between person and essence, the fact
that there is a difference, relieves the doctrine from the charge of
inconsistency.
We study the human mind in the phenomena which it exhibits. The operations of
memory, imagination, reasoning, &c., differ widely from each other; but we
refer them all to the one indivisible substance, called mind, of which we have
no knowledge, except what we acquire from the phenomena. What we know of God,
we learn from the manifestations which he has made of himself, in his works and
word. In these manifestations, we discover the personal distinction of Father,
Son, and Holy Ghost; yet, as taught by the divine word, we refer all the
manifestations to the one indivisible essence, in which the unity of God
consists. It is not a threefold manifestation of the same person, as the
Sabellians hold; but a manifestation of three distinct persons, counselling
and covenanting with each other, one sending another, one speaking to
another, and of the third, &c. Nothing like this appears in the phenomena
of one human mind: but we cannot thence infer, that it cannot be in the
manifestations of one divine mind.
The word Trinity is not in the Bible, and objection has therefore been made to
its use. As signifying tri-unity, three in one, it is an expressive name for
the doctrine. As a convenient word, we are at liberty to use it, as we do many
other words not found in the Bible; and the propriety of using it is the
greater, because there is no single word in the Bible, which can be substituted
for it. But we are under no obligation to contend for the name, which is
human, provided we firmly maintain the doctrine, which is divine.
The word person, also which is used in stating this doctrine, is
without Scripture precedent. Some have cited, as authority for its use, the
passage in Heb. i. 3: "Who being the brightness of his glory, and the express
image of his person." Here, it is alleged, the person of the Father is
mentioned; and, as the Son is his express image, we must conclude that he,
also, is a person; and, having established the personal distinction between the
Father and the Son, no doubt can remain, that the Holy Spirit is a third
person. To all this, it may be answered, that the word person is not a
good rendering of the Greek word here used, the sense of which would be better
expressed by the word substance. The passage properly interpreted,
refers to the full display of the Godhead, made through Jesus Christ as
mediator, and not to the relation subsisting among the divine persons. But
though there is no Scripture precedent for the use of the word, must it
therefore be abandoned? A scrupulosity, which should refuse to use any word
not found in the Bible, would be unwise, and lead to no good result. No one
would refuse to apply the word person to Jesus Christ, and speak of him
as a holy and just person, an extraordinary or wonderful person; or to say that
his divine and human natures are united in one person: yet it would be
difficult to produce Scripture precedent for this application of the term.
Paul does speak, in 2 Cor. ii. 10, of "the person of Christ:" but a better
rendering of this passage would be, "in the presence of Christ:" and Pilate's
wife said, Matt. xxvii.: "Have thou nothing to do with this just person:" but
the word person is here supplied by our translators, and has no word
corresponding to it in the original text. Yet our translators, in applying
this word to Christ, have conformed to the common usage of the word, adopted
and sustained by the common sense of mankind. Now, if Jesus Christ was a
person, in the common acceptation of the term; and if he addressed his Father,
and spoke of the Holy Spirit, as one human person would address another, and
speak of a third, it must be an excessive scrupulosity, which refuses to apply
the term to the Father, and the Holy Spirit, as well as the Son. Some have
preferred to substitute the word manifestation; but this is equally
without Scripture precedent; and to say, that one manifestation speaks to
another, and of a third: would be unintelligible. We may, therefore, defend
the use of the term person, provided we remember that it is a human expedient
to avoid circumlocution. But if any one proceed to draw from the term, an
inference which will affect the doctrine, he must be reminded that the word is
human. If any one should infer, when we speak of the three divine persons,
that they are as distinct from each other, in every respect, as the three human
persons, Peter, James, and John, he is building an inference, on a foundation
not authorized by the word of God. |
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[1] Matt. xxviii. 19; 2 Cor. xiii. 14; Rev. i. 4; Gen. i. 26; iii. 22; xi. 7; Isaiah xlviii. 16; John xiv. 16; Matt. iii. 16, 17. [2] Deut. vi. 4. [3] Gen. i. 26. [4] Gen. xi. 7. [5] Gen. iii. 22. [6] Isaiah vi. 3. [7] Num. vi. 24--26. [8] Isaiah xlviii. 16; lxi. 1; lxiii. 7--10. [9] Matt. xxviii. 19. [10] Gen. i. 2; Job xxvi. 13; John i. 3. [11] Heb. i. 3; Isaiah xxxiv. 15, 16. [12] 1 Cor. viii. 5, 6. |