The Trinity

 

Thomas Boston (1676-1732)

 

Clear evidence of the three persons of the Godhead being one God.

 

1. How express is that text, These three are one. When the apostle speaks of the unity of the earthly witnesses, ver. 8. he says, they ‘agree in one,’ acting in unity of consent or agreement only. But the heavenly witnesses are one, viz. in nature or essence. They are not only of a like nature or substance, but one and the same substance; and if so, they are and must be equal in all essential perfections, as power and glory.

 

2. There is but one true God, as was before proved, and there can be but one true God. Now, the Father, Son, and Holy Ghost, are each of them the true God; and therefore they are one God, the same in substance, equal in power and glory. And this I shall prove by scripture testimony.

 

First, That the Father is true God, none that acknowledge a God do deny. Divine worship and attributes are ascribed to him. But,

 

Secondly, That the Son is true God, appears if ye consider,

 

1. The scripture expressly calls him God, Rom. ix. 5.; John i. 1.; Acts xx. 28.; ‘the true God,’ 1 John v. 20.; ‘the great God,’ Tit. ii. 13.’ the ‘mighty God,’ Isa. ix. 6. ‘Jehovah or Lord,’ Mal. iii. 1. which is a name proper to the true God only, Psal. lxxxiii. ult.

 

2. The attributes of God, which are one and the same with God himself, are ascribed to him; as eternity, Micah v. 1. ‘Whose goings forth have been from of old, from everlasting; independency and omnipotence, Rev. i. 8.–‘The almighty;’ omnipresence, John iii. 13. where he is said to be ‘in heaven,’ when bodily on earth; and Matt. xxviii. 20. ‘Lo, I am with you alway, even unto the end of the world:’ omniscience, John xxi. 17. ‘Lord thou knowest all things,’ says Peter to him; and unchangeableness, Heb. i. 11, 12. ‘They shall perish, but thou remainest: and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.’

 

3. The works proper and peculiar to God are ascribed to him; as creation, John i. 3. ‘All things were made by him; and without him was not any thing made that was made.’ Conservation of all things, Heb. i. 3.–‘upholding all things by the word of his power.’ Raising the dead by his own power, and at his own pleasure, John v. 21, 26. ‘The Son quickeneth whom he will.’ The Father ‘hath given to the Son to have life in himself.’ The saving of sinners, Hos. i. 7.–‘I will save them by the Lord their God.’ Compare chap. xiii. 4. ‘in me is thine help.’ Yea, whatsoever the Father doth, the Son doth likewise.

 

4. Divine worship is due to him, and therefore he is true God, Matt. iv. 10. The angels are commanded to ‘worship him,’ Heb. i. 8. All must give the same honour to him as to the Father, John v.23. We must have faith in him, and they are blessed that believe in him, Psal. ii. 12, compare Jer. xvii. 5. We are to pray to him, Acts vii. 58.; and we are baptized in his name, Matt. xxviii. 19. Nay, he is expressly said to be ‘equal with the Father,’ Phil. ii. 6. and ‘one with him.’ John x. 30. Now, seeing God ‘will not give his glory to another,’ Isa. xlviii. 11. because he is true and cannot lie, and he is just, it follows, that though Christ be a distinct person, yet he is not a distinct God from his Father, but one God with him, the same in substance equal in power and glory. And it is no contradiction to this doctrine, when Christ says, ‘My Father is greater than I,’ John xiv. 28.; for he is not speaking there of his nature as God, but of his mediatory office; and hence he is called the Father’s ‘servant,’ Is. xlii. 1.

 

Thirdly, That the Holy Ghost is true God, or a Divine person, appears, if ye consider,

 

1. The scripture expressly calls him God, Acts v. 3, 4.; 1 Cor. iii. 16; Isa. vi. 9, compared with Acts xxviii. 25, 26.; 2 Samuel xxii. 2, 3. He is called ‘Jehovah, or the Lord,’ Num. xii. 6. compare 2 Pet. i. 21.

 

2. Divine attributes are ascribed to him; as omnipotence, he ‘worketh all in all,’ 1 Cor. xii. 6, 9, 10, 11.; omnipresence, Psalm, cxxxix. 7.; and omniscience, 1 Cor. ii. 10.

 

3. Works peculiar to God are ascribed to him; as creation, Psal. xxxiii. 6; conservation, Psal. civ. 30.; working miracles, Matt. xii. 28.; raising the dead, Rom. viii. 11.; inspiring the prophets, 2 Tim. iii. 16, compare 2 Pet. i. 21.

 

4. Divine worship is due to him. We are baptized in his name, Matt. xxviii. 19.; we are to pray to him, 2 Cor. xiii. 14.; Acts iv. 23, 25. compare 2 Sam. 23. 2, 3.

 

Hence it appears,

 

1. That the Godhead is not divided, but that each of the three persons hath the one whole Godhead, or divine nature.

 

2. That it is sinful to imagine any inequality amongst the three Divine persons, or to think one of them more honourable than another, seeing they are all one God.

 

The great importance of the doctrine of the Holy Trinity.

 

It is a fundamental article, the belief whereof is necessary to salvation. For those that are, ‘without God,’ Eph. ii. 12. and ‘have not the Father,’ cannot be saved; but ‘whoso denieth the son, the same hath not the Father,’ 1 John ii. 23. Those that are none of Christ’s cannot be saved: but ‘he that hath not the Spirit, is none of his,’ Rom. viii. 9. None receive the Spirit but those that know him. John xiv. 17. This mystery of the Trinity is so interwoven with the whole of religion, that there can neither be any true faith, right worship, or obedience without it. For take away this doctrine, and the object of faith, worship, and obedience is changed; seeing the object of these declared in the scripture, is the three persons in the Godhead; and the scriptures know no other God. Where is faith, if this be taken away? John xvii. 3. ‘This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.’ Here it is to be observed, that our Lord does not call the Father only the true God, exclusive of the other persons of the Trinity; but that he (including the other persons who all subsist in the same one undivided essence) is the only true God, in opposition to idols, falsely called gods. 1 John ii. 23. ‘Whosoever denieth the Son, the same hath not the Father.’ There is no more true worship or fellowship with God in it: ‘For through him we both have access by one Spirit unto the Father,’ Eph. ii. 18. And there is no more obedience without it, John xv. 23. ‘He that hateth me,’ says Christ, ‘hateth my Father also,’ John v. 23. ‘He that honoureth not the Son, honoureth not the Father which hath sent him.’ We are debtors to the Spirit, to live after the Spirit, and are bound by baptism to the obedience of the Father, the Son, and the Spirit.

 

(From: “The Beauties of Thomas Boston”)

 

 

John Calvin (1509-1564)

 

Therefore, let those who dearly love soberness, and who will be content with the measure of faith, receive in brief form what is useful to know: namely, that, when we profess to believe in one God, under the name of God is understood a single, simple essence, in which we comprehend three persons, or hypostases. Therefore, whenever the name of God is mentioned without particularization, there are designated no less the Son and the Spirit than the Father; but where the Son is joined to the Father, then the relation of the two enters in; and so we distinguish among the persons. But because the peculiar qualities in the persons carry an order within them, e.g., in the Father is the beginning and the source, so often as mention is made of the Father and the Son together, or the Spirit, the name of God is peculiarly applied to the Father. In this way, unity of essence is retained, and a reasoned order is kept, which yet takes nothing away from the deity of the Son and the Spirit. Certainly, since we have already seen that the apostles declared him to be the Son of God whom Moses and the prophets testified to be Jehovah, it is always necessary to come to the unity of essence. Thus we regard it a detestable sacrilege for the Son to be called another God than the Father, for the simple name of God admits no relation, nor can God be said to be this or that with respect to himself.

 

Now, that the name of Jehovah taken without specification corresponds to Christ is also clear from Paul’s words: “Three times I besought the Lord about this” [II Cor. 12:8]. When he received Christ’s answer, “My grace is sufficient for you,” he added a little later, “That the power of Christ may dwell in me” [II Cor. 12:9]. For it is certain that the name “Lord” was put there in place of “Jehovah,” and thus it would be foolish and childish so to restrict it to the person of the Mediator, seeing that in his prayer he uses an absolute expression which introduces no reference to the relationship of Father and Son. And we know from the common custom of the Greeks that the apostles usually substitute the name kurios [Lord] for Jehovah. And to take a ready example, Paul prayed to the Lord in no other sense than that in which Peter cites the passage from Joel, “Whoever calls upon the name of the Lord shall be saved” [Acts 2:21; Joel 2:32]. Where this name is expressly applied to the Son, we shall see in its proper place that the reason is different. For the present, it is enough to grasp that when Paul calls upon God in an absolute sense he immediately adds the name of Christ. Even so, Christ himself calls God in his entirety “Spirit” [John 4:24]. For nothing excludes the view that the whole essence of God is spiritual, in which are comprehended Father, Son, and Spirit. This is made plain from Scripture. For as we there hear God called Spirit, so also do we hear the Holy Spirit, seeing that the Spirit is a hypostasis of the whole essence, spoken of as of God and from God.

 

(From: “Institutes of the Christian Religion”)

 

 

Ashbel Green (1762-1848)

 

We also make use of the word Trinity. This is not a Scripture term, but it was early introduced by the Christian fathers, to denote by a single word, that unity of three persons in the divine essence which they considered as a fundamental article of Christian faith. It strictly signifies triunity, or the union of three in one; and is therefore a correct expression of the idea intended to be conveyed.

 

It is unreasonable to object to proper and appropriate terms, because they are not found in Scripture, when the notion, or idea, which they convey, is clearly and frequently found there. Terms that comprehend several ideas must often be used, unless we introduce a circumlocution that would destroy all clearness of reasoning, as well as all neatness of expression. Those who commonly make the objection to which I here answer, ought to recollect that Unitarian is not a scriptural term, any more than Trinitarian; and that the word unity itself, is but twice found in the New Testament: and where found, has no reference whatever to this subject.

 

Having thus explained the terms that will be used in this discussion, I shall only further remark in a preliminary way, that the doctrine of the Trinity is a doctrine of pure revelation. Human reason alone, certainly could not have discovered it. That we have good reason to believe it was revealed to our first parents, I shall have occasion to show hereafter: and that it was handed down by tradition, so as to be in some measure known to the heathen nations of antiquity, has, I think, been satisfactorily shown by several learned writers. But the truth itself, could come originally from revelation only. The light of nature may certainly discover the existence of a great first Cause, and indicate something of most of the divine perfections. But there seems to be no conceivable way in which human reason, unaided by divine revelation, could have arrived at the knowledge that the Supreme Being is one in essence, and yet three in personality.

 

(From: “Lectures on the Shorter Catechism of the Presbyterian Church in the United States of America addressed to youth”)

 

 

John Owen (1616-1683)

 

The doctrine of the blessed Trinity may be considered in two ways: First, In respect unto the revelation and proposal of it in the Scripture, to direct us unto the author, object, and end of our faith, in our worship and obedience. Secondly, As it is farther declared and explained, in terms, expressions, and propositions, reduced from the original revelation of it, suited thereunto, and meet to direct and keep the mind from undue apprehensions of the things it believes, and to declare them, unto farther edification.

 

In the first way, it consists merely in the propositions wherein the revelation of God is expressed in the Scripture; and in this regard two things are required of us. First, To understand the terms of the propositions, as they are enunciations of truth; and, Secondly, To believe the things taught, revealed, and declared in them.

 

In the first instance, no more, I say, is required of us, but that we assent unto the assertions and testimonies of God concerning himself, according to their natural and genuine sense, as he will be known, believed in, feared, and worshipped by us, as he is our Creator, Lord, and Rewarder; and that because he himself hath, by his revelation, not only warranted us so to do, but also made it our duty, necessary and indispensable. Now, the sum of this revelation in this matter is, that God is one;–that this one God is Father, Son, and Holy Ghost;–that the Father is the Father of the Son; and the Son, the Son of the Father; and the Holy Ghost, the Spirit of the Father and the Son; and that, is respect of this their mutual relation, they are distinct from each other.

 

This is the substance of the doctrine of the Trinity, as to the first direct concernment of faith therein. The first intention of the Scripture, in the revelation of God towards us, is, as was said, that we might fear him, believe, worship, obey him, and live unto him, as God. That we may do this in a due manner, and worship the only true God, and not adore the false imaginations of our own minds, it declares, as was said, that this God is one, the Father, Son, and Holy Ghost;–that the Father is this one God; and therefore is to be believed in, worshipped, obeyed, lived unto, and in all things considered by us as the first cause, sovereign Lord, and last end of all;–that the Son is the one true God; and therefore is to be believed in, worshipped, obeyed, lived unto, and in all things considered by us as the first cause, sovereign Lord, and last end of all;–and so, also, of the Holy Ghost. This is the whole of faith’s concernment in this matter, as it respects the direct revelation of God made by himself in the Scripture, and the first proper general end thereof. Let this be clearly confirmed by direct and positive divine testimonies, containing the declaration and revelation of God concerning himself, and faith is secured as to all it concerns; for it hath both its proper formal object, and is sufficiently enabled to be directive of divine worship and obedience.

 

The explication of this doctrine unto edification, suitable unto the revelation mentioned, is of another consideration; and two things are incumbent on us to take care of therein:–First, That what is affirmed and taught do directly tend unto the ends of the revelation itself, by informing and enlightening of the mind in the knowledge of the mystery of it, so far as in this life we are, by divine assistance, capable to comprehend it; that is, that faith may be increased, strengthened, and confirmed against temptations and oppositions of Satan, and men of corrupt minds; and that we may be distinctly directed unto, and encouraged in, the obedience unto, and the worship of God, that are required of us. Secondly, That nothing be affirmed or taught herein that may beget or occasion any undue apprehensions concerning God, or our obedience unto him, with respect unto the best, highest, securest revelations that we have of him and our duty. These things being done and secured, the end of the declaration of this doctrine concerning God is attained.

 

(From: “Works”)

 

 

Alexander Paterson (1803-1828)

 

We may here observe, that the doctrine of the Trinity, or of Three Persons in the Godhead, could never have been discovered by the light of nature or unassisted reason; for it is a doctrine above human comprehension. And hence it is called by the apostle a mystery.–Col. ii. 12.

 

This doctrine, however, is evident from the following passages of Scripture:–

 

1. Ps. xxxiii. 6.–“By the Word of the Lord were the heavens made, and all the host of them by the breath of his mouth.” Here three are distinctly pointed out:–The Father; the Word, or the Son of God; and the breath of his mouth, or, as it is elsewhere expressed (2 Thess. ii. 8), the Spirit of his mouth, which can be no other than the Holy Ghost. See also Job xxxii. 8, and xxxiii. 4.

 

2. From the account given of the deliverance of the Israelites from the land of Egypt. If we examine the different parts of this great deliverance; the different messages of God to Pharaoh, and the threatenings denounced against him; and likewise his promises to his own people; we must conclude that Three Persons concurred in bringing them from Egypt to the land of promise.–See Exod. iii. 2, xxiii. 20, and xxxii. 24; where, by the angel so often mentioned, we cannot understand any created angel; for such things are ascribed to him as can be said of none but God. See Exod. xiv. 19, compared with chap. xiii. 21. See also Isa. lxiii. 7-10.

 

3. Isa. lxi. 1-3: where mention is made of Three distinct persons,–the Lord God, and the Spirit sending and anointing Him, that is, Christ,–Luke iv. 18.

 

4. Haggai ii. 4, 5: where mention is made of Three,–the Lord of hosts; the Word, or Jesus Christ; and the Spirit of God. See Isa. xli. 14; Ps. xlv. 7.

 

5. Matt. iii. 16, 17: where mention is made of Three distinct Persons,–the Father, the Son, and the Holy Ghost, the Spirit of God.

 

6. Matt. xxviii. 19: where it is to be observed, that the connective particle, and, is repeated before each of the Persons mentioned, which clearly discovers a Trinity of Persons. The unity of the Godhead is also here pointed out:–“In the name,” &c.,–not, In the names.

 

7. 2 Cor. xiii. 14: the apostolical benediction, where there is distinct mention of Three Persons. The three blessings for which the apostle prays, are significative of the different operations of the Three Persons in the work of salvation;–the love of God in contriving and designing it; the grace of the Lord Jesus Christ in purchasing the blessings of salvation; and the communion of the Holy Ghost in the application of redemption; which things can be applied to none but God.

 

8. John xiv. 16, 17, 26, and xv. 26: where there is mention made of Three distinct Persons,–the Father, the Son, and the Comforter.

 

9. Eph. ii. 18: where mention is made of the Father, to whom we have access; of the Son (of whom the apostle is speaking), through whom we have access; and of the Holy Ghost, by whom we have access. See also Eph. iii. 14, &c.; Gal. iv. 4, &c.

 

10. Rev. i. 4, 5: where mention is made of the Father, who is described by his eternal existence–“Who is, and who was, and who is to come;” of the Holy Ghost, who is described by “the seven spirits which are before his throne,” so called on account of his diversity of gifts, and influences, and operations; and of Jesus Christ, who is here mentioned last, because the apostle was to enlarge more upon a description of him and his person, as manifested in the flesh, and as one with whom he was to intimate while on earth.

 

It may be shown, from the work of redemption, that it is absolutely necessary that there should be Three Persons in the Godhead. It is necessary that the Mediator between God, and man who has violated his law, should be infinite; and is so, he must be both God and man,–man to die, and God to overcome death; and also, because it is necessary that a mediator should partake of the nature of both parties. But there must also be a third person, to apply the purchased redemption, who likewise must be infinite; because such things belong to this part of redemption as can be ascribed to none but to God.

 

(From: “A Concise System of Theology”)

 

 

William G.T. Shedd (1820-1894)

 

In discussing the subject of the personality of God (183, sq.), we have seen that this involved three distinctions in the Infinite Essence. God cannot be self-contemplating, self-cognitive, and self-communing, unless he is trinal in his constitution. The subject must know itself as an object, and also perceive that it does. This implies, not three distinct substances, but three distinct modes of one substance. Consequently, the Divine unity must be a kind of unity that is compatible with a kind of plurality. The unity of the Infinite being, is tri-unity, or trinity. God is a plural unit.

 

The attempt, therefore, of the deist and the Socinian to construct the doctrine of the Divine unity is a failure, because it fails to construct the doctrine of the Divine personality. Deism, with Socianism and Mohammedanism, while asserting that God is personal, denies that he is three persons in one essence. It contends, by implication, that God can be self-knowing as a single subject merely without an object; without the distinctions involved in the subject contemplating, the object contemplated, and the perception of the identity of both. The controversy, consequently, is as much between the deist and the psychologist, as it is between him and the theologian. It is as much a question whether his theory of personality and self-consciousness is correct, as whether his interpretation of scripture is. For the dispute involves the necessary conditions of personality. It a true psychology does not require trinality in a spiritual essence in order to its own self-contemplation, self-knowledge, and self-communion, then the deist is correct; but if it does, then he is in error. “That view of the Divine nature,” says Smith (Faith and Philosophy, 191) “which makes it inconsistent with the incarnation and trinity, is philosophically imperfect, as well as scripturally incorrect.”

 

In speaking of the Divine unity, therefore, a peculiar kind of unity is intended, namely, a unity that is trinal. And when the Divine trinality if spoken of, a peculiar kind of trinality is intended, namely, a trinality that constitutes only one essence or Being. As a unity which excludes trinality is not meant, so a trinality which excludes unity is not meant.

 

(From: “Dogmatic Theology”)