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persons, agents, or designers. This being settled, we find the distinction is limited to three persons denominated in Scripture, FATHER, SON and HOLY GHOST. The attributes ascribed to these persons, are the attributes of God and none else.
The attribute eternity of existence, none save God can possess. Omnipresence cannot be the attribute of any creature, or thing. 'The power to impart life and resuscitate the dead, belongs inherently, as we have proved, to each of the persons, and consequently they are all agents and designers. We do not enter into proof of these last statements, for it is self-evident that such attributes as Eternity and Omnipresence belong to God alone, and that these powers and attributes must constitute the possessor an intelligent agent, and consequently a person. How devoutly, then, should we regard the name of the “ Sacred Three,” who co-operate in the scheme of man's salvation, in such perfect oneness.
"To God the Father's throne,
Perpetual honors raise,
To God the Spirit praise.
With all our powers,
While faith adores."
The Father, Son, and Holy Spirit, are one God.
TRINITARIANs are often accused of holding sentiments, which involve the idea of “ three self-existent and eternal Gods.” This assertion is not fairly made, because we do not, in the distinction we make in the Godhead, by the term “persons" wish to convey, nor do we convey, the idea of three distinct Gods, and it is certainly unfair and illiberal to force a meaning upon our language, in respect to this subject, while we positively assert that such is not the sense in which we use the term. In the sense in which we use the term persons, no idea of a plurality of Gods is involved. While we assert the trinity of persons in the Godhead, we also believe in the unity of God. In all the confessions of faith among Trinitarians on this point, there is but one idea, and that is " there is but one God.” We have now before us the testimony of eleven or twelve Trinitarian creeds on this point, and their united declaration is, “ There is but one God.” But in what does this oneness of God consist? We say it consists of three distinctions in the Godhead, known to us by the appellations, Father, Son, and Holy Ghost, and in order to distinguish them from mere attributes as one person or agent, we use the term “person,” and apply that term to each of them. We ask any candid man if this is an acknowledgment of three Gods. The word trinity, in itself,
conveys the idea we wish to convey. It will be remembered that this word is composed of the two Latin numerals, tres and unus. Tres signifies three, and unus one, and it is saying three in one. “How can three be one, and one tbree?"
" In no way we necessarily and cheerfully reply.” “ How then is the doctrine of Trinity in Unity to be vindicated?” In a manner that is not at all embarrassed by these questions. 66 We do not maintain that the Godhead is three in the same respects that it is one, but the reverse.” Our Lord Jesus Christ is God, as we view the subject, only in connection with the Father, and Holy Spirit, and so we believe in respect to the Father and the Holy Spirit. The three distinctions in the Godhead, termed by us pergons, are one in essence, and eternily, and but one God. But to the law and the testimony. “Now there are divers gifls, but the same Spirit, and there are differences of adıninistrations but the same Lord, and there are diversities of operations but the same God worketh ALL in all.” 1 Cor. 12:4-6. "I and my Father are
" He that hath seen me bath seen the Father." John 14: 9. 6. For there are three that bare record in heav.
the Father, the Word, and the Holy Gbost, and these three are ONE." 1 John 5:7. In the first text we have just quoted, we find that gifts are attributed to the Spirit, Administrations to the Lord Jesus Christ, and Operations to God the Father, and yet it is said that the “ same God worketh all in all.” It will still be borne in mind that Unitari.
ans agree that the Father and Holy Ghost are one, and Jesus says: "I and my FATHER are ONE. We think we need not multiply proofs that the essence of God, or the Godhead, is known to us in three distinctions, denominated in the Holy Word, Father, Son, and Holy ost, and that “ these three are one."
“ To Father, Son, and Holy Ghost,
One God whom we adore,
And shall be evermore,"
CHAPTER XIV. Consequences of the doctrine which teaches that Je
sus Christ is nol truly God, and truly man. While we state the logical result of the Unitarian system, we hope that our deductions inay be fairly made.
We aim to have them just, and we trust the reader will be convinced that this is our intention. But how dark is the picture before us!
1. If Jesus Christ is not truly God, he was not the promised Messiah. The promised Messiah
“ whose goings forth were from old, even from everlasting.” Micah 5:2.
6. His name shall be called Wonderful Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.” Isa. 9:6. If He was not God, in his divine nature, how could his “goings forth” have been from everlasting? and how could be have been the Mighty God; the Everlasting Father 3* He
* The reader is referred to a note on the words, “ Everlasting Fan ther” in chapter xvii. of this work. We hope Trinitarians will be careful never to confound the personality of the Father with that of the Son. Great injury is done to the cause of truth by taking this
Some of the hymns of Trinitarians are to be repudiated on this ground. We will mention one or two.
“Well might the sun in darkness hide,
And shut his glory in,
For man the creature's sin."
Christ, in his divine nature, created the worlds, but in his human nature he suffered, to atone for our sins. The essence of God can