frame, and having such a variety in its constitution, sustaining and
nourishing so many tribes of animals, yet is not an intire system by
itself, but has a relation to, and dependence on, other parts of the
universe, as well as the beings it contains have upon it. It owes its
stability to the common law of gravitation; it derives its light and
its heat from the sun, by which it is rendered fruitful and commodious
to its inhabitants. In short, a bond of union runs through the whole
circle of being, as far as human knowledge reaches; and we have reason
to make the same judgment concerning the parts of the world which we
do not know, and to conclude that they all together compose one great
whole, which naturally leads us to acknowledge one supreme uniting
Intelligence. To object against this the possibility of wild confusion
reigning in worlds unknown is to feign, and not to argue; and to
suppose disorder prevalent in an infinity of being which we are
unacquainted with, which is the _Atheistic_ hypothesis, is to take
away all rational foundation for regularity any where, though we see
it actually obtains every where, as far as our observation can reach.
But confining our speculations on this subject within the compass of
known existence, as we ought to do in a fair inquiry, the apparent
order of the effects is a strong evidence of unity in the Cause. For
if different independent causes produced, each, a part, why are there
no footsteps of this in the whole extent of nature? Why does not so
much as one piece appear, as the separate monument of its author’s
power and wisdom? From divided counsels one would naturally expect
interfering schemes; but, on the contrary, we see an universal
harmony. Men indeed from a sense of their indigence, and by the
direction of instincts, which must be attributed to the designing
author of their constitution, join in societies; which, though
composed of many, are governed by one counsel: but that is only an
artificial union, a submission to the majority, or to those who have
the supreme power delegated to them, rather than an agreement in
design. But this cannot be the case of independent beings,
self-existent, and each complete in itself, without relation to any
other. And yet we see in nature a perfect harmony, from whence it is
plain there must be an agreement at least in counsel and design, if we
could suppose a plurality of independent causes. But whence comes this
agreement? To say by chance, is _atheistically_, and very
unreasonably, to attribute the most perfect of all effects, universal
order, to no cause at all. If we say by design, it must be one
comprehensive design forming the whole scheme of nature and
providence, which directly brings us to what we are looking for, one
sovereign commanding Intelligence in the universe, or one God. This
was the argument by which some of the ancient philosophers proved that
there is one only eternal and independent Principle, the Fountain of
being and the Author of all things. _Pythagoras_ called it a _Monad_;
and _Aristotle_ argued from the phænomena that all things are plainly
co-ordered, to one, the whole world conspiring into agreeing harmony:
Whereas, if there were many independent principles, the system of the
world must needs have been incoherent and inconspiring; like an
ill-agreeing _drama_, botched up of many impertinent _intersertions_.
And he concludes that things are well administered, which they could
not be under the government of many, alluding to the verse in _Homer_,
Ουκ αγαθον Πολυκοιρανιη, εις Κοιρανος εστω.
“_3dly_, The condition and order of inferior, derived, and evidently
dependent intelligent agents shew not only intelligence, but unity of
intelligence, in the Cause of them. Every man, a single active
conscious self, is the image of his Maker. There is in him one
undivided animating principle, which in its perceptions and operations
runs through the whole system of matter that it inhabits; it perceives
for all the most distant parts of the body; it cares for all, and
governs all, leading us, as a resemblance, to form an idea of the one
great quickening Spirit, which presides over the whole frame of
nature, the spring of motion and all operation in it, understanding
and active in all the parts of the universe, not as its soul indeed,
but as its Lord, by whose vital directing influence it is, though so
vast a bulk, and consisting of so many parts, united into one regular
fabric. Again, the general apparent likeness which there is among all
the individuals of the human kind is a strong evidence of their being
the children of one Father. I do not mean principally the similitude
of the exterior form, (though even that, in reason, should be
attributed to the direction of one intelligent Cause,) but that
whereby we are especially God’s offspring, our intellectual
capacities, which as far as we can judge are very nearly alike. A
great difference there may be, no doubt there is, in the improvement
of them; but the powers themselves, and all the original modes of
perception, in the different individuals of mankind, seem to resemble
each other, as much as any real distinct things in nature. Now from a
multitude, or a constant series of similar effects which do not arise
from necessity, we infer unity of design in the Cause. So great a
number of rational beings as the whole human race, disposed of in the
same manner, endued with like faculties and affections, having many,
and those principal things in their condition, common, provided for
out of the same fund, and made for the same purposes, may reasonably
be supposed to belong to one family, to be derived from the same
origin, and still under the same paternal care.
“Above all, the moral capacity of mankind, which is a most important
part of their constitution, tending to the highest perfection of their
nature, and the principal bond of regular society among them, as it
proceeds from a wise intending Cause, shews unity of wisdom in the
Cause; and the government over the moral, as well as the natural,
world evidently appears to be a monarchy.”
ABERNETHY
Footnote 67:
_See Arist. Metaphys. Lib. I. Cap. 2. & Lib. XII. Cap. 7._
Footnote 68:
_Vid. ejus. Mag. Moral. Lib. II. Cap. 15._
Footnote 69:
_Vid. ejus. De Moribus, Lib. IX. Cap. 4. & De Mundo, Cap. 6._
Footnote 70:
_Vid. Mornæi de Verit. Relig. Christ. cap. 3._
Footnote 71:
_Epist. XIII. ad Dionys_.
Footnote 72:
_See Cicero de Natura Deorum._
Footnote 73:
_See Tertull. Apol. Lactant. de falsa Relig. Arnob. contra Gentes;
Minut. Fel. Herodian. Hist. Lib. IV. See also Mede’s apostasy of the
latter times, chap. 3, 4._
Footnote 74:
_Quest. cv._
Footnote 75:
_See de Vries Exercitat. Rational._
Quest. IX., X., XI.
QUEST. IX. _How many persons are there in the Godhead?_
ANSW. There be three Persons in the Godhead, the Father, the Son,
and the Holy Ghost; and these three are one, true, eternal God, the
same in substance, equal in power and glory; although distinguished
by their personal properties.
QUEST. X. _What are the personal properties of the three Persons in
the Godhead?_
ANSW. It is proper to the Father to beget the Son, and to the Son to
be begotten of the Father, and to the Holy Ghost to proceed from the
Father and the Son from all eternity.
QUEST. XI. _How doth it appear that the Son and the Holy Ghost are
God equal with the Father?_
ANSW. The scriptures manifest, that the Son and the Holy Ghost are
God equal with the Father; ascribing unto them such names,
attributes, works, and worship, as are proper to God only.
In these three answers is contained the doctrine of the ever blessed
Trinity, which is a subject of pure revelation;[76] and, because it is
so much contested in the age in which we live, we are obliged to be more
large and particular, in laying down the reasons of our belief of it,
and in our defence thereof, against those that deny it. It is a doctrine
that has been defended by some of the most judicious writers, both in
our own and other nations; whereof some have proved that it was
maintained by the church in the purest ages thereof, which therefore
renders it less necessary for us to enter into that part of the
controversy; but we shall principally insist on it as founded on the
sacred writings: and whereas others have rendered some parts of this
doctrine more obscure, by confining themselves to the scholastic ways of
speaking, we shall endeavour to avoid them, that so it may be better
understood by private Christians; and the method we shall pursue in
treating of it shall be,
I. To premise some things which are necessary to be considered, with
relation to it in general.
II. We shall consider in what sense we are to understand the words
_Trinity_, and _Persons in the Godhead_, and in what respect the divine
Persons are said to be One.
III. We shall prove that the Father, Son, and Holy Ghost, have distinct
personal properties, and therefore that we have sufficient reason to
call them Persons, in the Godhead, as they are in the first of these
answers; and under this head shall consider what is generally understood
by what is contained in the second of them, which respects the eternal
generation of the Son, and the procession of the Holy Ghost; and what
cautions we are to use, lest, by mistaking the sense thereof, we be led
into any error, derogatory to, or subversive of the doctrine of the
Trinity; and also shall endeavour to explain those scriptures, which are
generally brought to establish that doctrine.
IV. We shall endeavour to prove that these three Persons, especially the
Son and Holy Ghost, are truly divine, or that they have all the
perfections of the divine nature; and therefore that they are, in the
most proper sense, the one only living and true God.[77]
I. We shall premise some things which are necessary to be considered,
with relation to the doctrine of the Trinity in general. And,
1. It is a doctrine of the highest importance, and necessary to be
believed by all Christians, who pay a just deference to revealed
religion. It may probably be reckoned an error in method to speak of the
importance of this doctrine, before we attempt to prove the truth
thereof: however, it is not altogether unjustifiable, since we address
ourselves to those who believe it, hoping thereby to offer some farther
conviction, or establishment, to their faith therein, as well as to
others who deny it; we may therefore be allowed to consider it as an
important doctrine, that we may be excited to a more diligent enquiry
into the force of some of those arguments, which are generally brought
in its defence.
Now to determine a doctrine to be of the highest importance, we must
consider the belief thereof as connected with salvation, or subservient
to that true religion, which is ordained by God, as a necessary means
leading to it, without which we have no warrant to expect it: and such
doctrines are sometimes called fundamental, as being the basis and
foundation on which our hope is built. Here, I think, it will be
allowed, by all whose sentiments do not savour of scepticism, that there
are some doctrines of religion necessary to be believed to salvation.
There are some, it is true, who plead for the innocency of error, or, at
least, of those who are sincere enquirers after truth, who, in the end,
will appear to have been very remote from it, as though their endeavours
would entitle them to salvation, without the knowledge of those things,
which others conclude to be necessarily subservient to it. All that we
shall say concerning this is, that it is not the sincerity of our
enquiries after important truths, but the success thereof, that is to be
regarded in this, as well as other means, that are to be used to obtain
so valuable an end. We may as well suppose that our sincere endeavours
to obtain many of those graces that accompany salvation, such as faith,
love to God, and evangelical obedience, will supply, or atone for, the
want of them; as assert that our unsuccessful enquiries after the great
doctrines of religion will excuse our ignorance thereof; especially when
we consider, that blindness of mind, as well as hardness of heart; is
included among those spiritual judgments, which are the consequence of
our fallen state; and also that God displays the sovereignty of his
grace as much, in leading the soul into all necessary truth, as he does
in any other things that relate to salvation. However, it is not our
business to determine the final state of men; or how far they make
advances to, or recede from, the knowledge of such important doctrines;
or what will be the issue thereof; but rather to desire of God, that so
far as we, or others, are destitute of this privilege, he would grant us
and them _repentance, to the acknowledgment of the truth_, 1 Tim. ii.
25. And here we cannot but observe, that the question relating to
important or fundamental articles of faith is not whether any doctrines
may be so called? but what those doctrines are: in determining of which,
many make provision for their own particular scheme of doctrine: and
accordingly some, as the Papists in particular, assert several doctrines
to be fundamental, without scripture warrant; yea, such as are directly
contrary thereunto; and others allow no doctrine to be so, but what
will, if adhered to, open a door of salvation to all mankind, and these
set aside the necessity of divine revelation; and others, who desire not
to run such lengths, will allow, that some scripture-doctrines are
necessary to be believed to salvation: but these are only such as may
include those who are in their way of thinking; thus they who deny the
doctrine of the Trinity, are obliged in conformity to their own
sentiments, to deny also that it is an important article of faith. These
may justly demand a convincing proof of the truth thereof, before they
believe it to be of any importance, especially to themselves; and
therefore it would be a vain thing to tell them, that the belief thereof
is connected with salvation; or that it is necessary, inasmuch as divine
worship is so, which supposes the belief of the divinity of the Persons,
whom we adore; without first proving that the Father, Son, and Holy
Ghost, are divine Persons: and it would be as little to their
edification to say that there are several doctrines necessary to be
believed; such as that of Christ’s satisfaction, and our justification,
depending thereon, and that of regeneration and sanctification, as the
effects of the divine power of the Holy Ghost; all which suppose the
belief of their being divine Persons; unless we first give some
convincing proof of the truth of these doctrines, which are supposed to
stand or fall with it; for it would be immediately replied, that one is
false, and consequently far from being of any importance; therefore so
is the other.
But inasmuch as we reserve the consideration of these things to their
proper place; we shall only observe at present, that there are some who
do not appear to deny the doctrine of the Trinity, but rather the
importance of it; and express themselves with very great indifference
about it, and blame all attempts to defend it, as needless, or
litigious, as though it were only a contest about words: thus they say,
though we hold it ourselves, others who deny it, may have as much to say
in defence of their own cause as we have, and therefore that these
disputes ought to be wholly laid aside. Now, with respect to these, what
we have hinted, concerning the importance of this doctrine, may not be
altogether misapplied; therefore we have taken occasion to mention it in
this place, that we may not be supposed to plead a cause which is not
worth defending, as though the doctrine of the Trinity were no other
than an empty speculation; but as that which we are bound to esteem a
doctrine of the highest importance.
2. We are next to consider what degree of knowledge of this doctrine is
necessary to, or connected with salvation. It cannot be supposed that
this includes in it the knowledge of every thing that is commonly laid
down in those writings, wherein it is attempted to be explained; for
when we speak of this, as a doctrine of the highest importance, we mean
the scripture-doctrine of the Trinity. This is what we are to assent to,
and to use our utmost endeavours to defend; but as for those
explications, which are merely human, they are not to be reckoned of
equal importance; especially every private Christian is not to be
censured as a stranger to this doctrine, who cannot define personality
in a scholastic way, or understand all the terms used in explaining it,
or several modes of speaking, which some writers tenaciously adhere to;
such as hypostasis, subsistence, consubstantiality, the modal
distinction of the Persons in the Godhead, filiation, or the
communication of the divine essence by generation, or its being farther
communicated by procession; some of which rather embarrass the minds of
men, than add any farther light to the sense of those scriptures, in
which this doctrine is contained.
But when we consider how far the doctrine of the Trinity is to be known,
and believed to salvation, we must not exclude the weakest Christian
from a possibility of knowing it, by supposing it necessary for him to
understand some hard words, which he doth not find in his Bible; and if
he meets with them elsewhere, will not be much edified by them. That
knowledge, therefore, which is necessary to salvation, is more plain and
easy, and to be found in every part of scripture: accordingly, every
Christian knows, that the word _God_ signifies a being that has all
those divine perfections, which are so frequently attributed to him
therein, and are displayed and glorified in all his works of common
providence and grace; and that this God is one. To which we may also
add, that he learns from his Bible, and therefore firmly believes that
the Father, Son, and Holy Ghost, are possessed of these divine
perfections, and consequently that they are this one God; and that they
are distinguished, as we often find in scripture, by such characters and
properties, which we generally call personal, and so apply the word
_Person_ to each of them, and conclude that the divine glory attributed
to them is the same, though their personal properties, or characters,
are distinct; which is the substance of what is contained in the first
of those answers, under our present consideration. And he that believes
this, need not entertain any doubt as though he wanted some ideas of
this sacred doctrine, which are necessary to salvation; since such a
degree of knowledge, attended with a firm belief thereof, is sufficient
to warrant all those acts of divine worship, which we are obliged to
ascribe to the Father, Son, and Spirit, and is consistent with all those
other doctrines, which are founded on, or suppose the belief thereof, as
was before observed under our last head.
3. We shall consider this doctrine as a great mystery, such as cannot be
comprehended by a finite mind; and therefore we shall first enquire what
we are to understand by the word _Mystery_, as it is used in scripture.
This word sometimes denotes a doctrine’s having been kept secret, or, at
least, revealed more obscurely, upon which account it was not so clearly
known before; in which sense, the gospel is called, _The mystery which
hath been hid from ages, and from generations, but now is made manifest
to his saints_ Col. i. 26. It was covered with the ceremonial law, as
with a vail, which, many of the people, through the blindness of their
minds, did not so fully understand; and accordingly, when persons are
led into a farther degree of knowledge thereof, it is said, as our
Saviour tells his disciples, that to them it is given _to know the
mysteries of the kingdom of heaven_, Matt. xiii. 11. or when something
is revealed in scripture, which the world was not in the least apprised
of before; this is, by way of eminence, called a mystery, as the apostle
says, speaking concerning the change that shall be passed on those that
shall be found alive at the last day; _Behold, I shew you a mystery; we
shall not all sleep, but we shall all be changed in a moment, in the
twinkling of an eye_, 1 Cor. xv. 51, 52.
But to this we may add, that there is also another idea affixed to the
word _Mystery_, namely, that though it be revealed, yet it cannot be
fully comprehended; and it is in this sense that we call the doctrine of
the Trinity a _Mystery_. Both these ideas seem to be contained in the
word, in some scriptures, particularly where the apostle says, _Unto me,
who am less than the least of all saints, is this grace given, that I
should preach among the Gentiles the unsearchable riches of Christ, and
to make all men see what is the fellowship of the mystery, which, from
the beginning of the world, hath been hid in God_, Eph. iii. 8, 9. where
he speaks of the gospel, not only as hid, but unsearchable; and he
speaks of _the mystery of God, even the Father, and of Christ, in whom
are hid all the treasures of wisdom and knowledge_, Col. ii. 3. where
the word mystery seems to contain both these ideas; for few will deny,
that the glory of the Father, who is here spoken of, as well as Christ,
is incomprehensible by a finite mind; and if it be said, that the gospel
is hereby intended, and so that the words ought to be rendered, _in
which_ are hid all the treasures of wisdom and knowledge; this must be
supposed to be incomprehensible, as well as formerly less known,
otherwise this character of it would be too great.
But suppose the word _Mystery_ were always used to signify a doctrine,
not before revealed, without the other idea of its being
incomprehensible contained in it; this would not overthrow our argument
in general, since we can prove it to be incomprehensible from other
arguments, which we shall endeavour to do.
And that we may prepare our way for this, let it be considered, that
there are some finite things, which we cannot now comprehend, by reason
of the imperfection of our present state, which are not incomprehensible
in themselves. How little do we know of some things, which may be called
mysteries in nature; such as the reason of the growth and variety of
colours and shapes of plants; the various instinct of brute creatures;
yea, how little do we know comparatively of ourselves, the nature of our
souls, any otherwise, than as it is observed by their actions, and the
effects they produce; the reason of their union with our bodies, or of
their acting by them, as the inspired writer observes; so that it may
well be said, _Thou knowest not the way of the spirit, nor how the bones
do grow in the womb of her that is with child; even so thou knowest not
the works of God, who maketh all things_, Eccles. xi. 5. and Elihu,
together with some of the other wonderful works of nature, which he
challengeth Job to give an account of, speaks of this in particular.
_Dost thou know how thy garments are warm, when he quieteth the earth,
by the south wind?_ Job xxxvii. 17, &c. which not only signifies that we
cannot account for the winds producing heat or cold, as blowing from
various quarters of heaven; but that we know not the reason of the vital
heat, which is preserved for so many years, in the bodies of men, the
inseparable concomitant and sign of life; or what gives the first motion
to the blood and spirits, or fits the organized body to perform its
various functions. These things cannot be comprehended by us.