ver incapable we may be of comprehending it.

Before proceeding to establish the doctrine, we must explain the
terms employed. The word Godhead signifies the divine nature. This
is a scriptural term.—Romans 1:20; Colossians 2:9. In the
Scriptures, and, agreeably to them, in our Confession, Godhead
denotes that infinite, eternal, and unchangeable nature, or essence,
which is not peculiar to the Father, or the Son, or the Holy Spirit,
but common to all the three. The distinction in the Godhead is
characterized by the word person. This term, in the common
acceptance, denotes "a separate and independent being, whose
existence and actions have no necessary connection with the
existence and actions of any other being. It has been defined to be
a thinking substance, which can act by itself, or an intelligent
agent, who is neither a part of, nor sustained by another." But this
term, when applied to the Sacred Three, is not to be understood in
exactly the same sense as when applied to creatures. The cases are
totally dissimilar. "Three human persons have the same specific
nature, but three divine persons have the same numerical nature.
Anti-Trinitarians affirm, that, by holding three divine persons, we
necessarily make three Gods, because they most unfairly maintain, in
the face of our solemn protestations, that we affix the same idea to
the word person which it bears when used in reference to men. But we
deny that it has this meaning. We do not teach that there are three
distinct essences mysteriously conjoined,—that the Father, the Son,
and the Spirit possess, each of them separately from the others, a
divine nature and divine perfections. What we believe is this, that
there is a distinction in the Godhead, to which there is nothing
similar in creatures, who are one in every sense of the term; and we
employ the word person to express that distinction. It may be
objectionable, because, being applied to other beings, it is apt to
suggest an idea which is inconsistent with the unity of God; but
this is the unavoidable consequence of the imperfection of human
language; and we endeavor to guard against the abuse by declaring
that, in this application, it must be qualified so as to exclude a
separate existence. When we say that there are three persons in the
Godhead, the word person signifies a distinction which we do not
pretend to explain, but which does not intrench upon the unity of
essence."

The doctrine of the Trinity is not discoverable by the light of
nature, or by unassisted reason. It can only be known by divine
revelation, and it is amply confirmed by the Holy Scriptures. There
are many passages in the Old Testament which prove a plurality of
persons in the Godhead, such as those passages in which one divine
person is introduced as speaking of or to another. To these we can
only refer.—Genesis 1:26; 3:22; 11:7; Psalm 14:6, 7; 110:1; Isaiah
6:8. All these texts plainly point out a plurality of persons in the
Godhead. But it is evident from Scripture, not only that there is a
plurality, but also that there is a Trinity, or only three persons
in the Godhead. This is plain from Isaiah 61:1, where our Divine
Redeemer thus speaks: "The Spirit of the Lord God is upon me;
because the Lord has anointed me," etc. Here one divine person is
the speaker; he speaks of another divine person, whom he styles the
Spirit; and of a third divine person, whom he calls the Lord God.
The work of creation is ascribed to the agency of three distinct
persons, Psalm 33:6: "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, which can be no other than the Holy Spirit.
But in the New Testament this doctrine is still more explicitly
revealed. In the history of our Lord's baptism we have a plain
intimation of the mystery of the Trinity.—Matthew 3:16, 17. The
Father, by an audible voice from Heaven, bears testimony to the
incarnate Redeemer; the Son, in human nature, is baptized by John;
and the Holy Spirit descends upon him in a visible manner. Hence the
primitive Christians used to say to any who doubted the truth of
this doctrine, "Go to Jordan, and there you will see the Trinity."
Plainer still is this truth from the form of words appointed to be
used in Christian baptism,—"Baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." Matthew 16:19. To
baptize in the name of one, is to baptize by his authority, and
dedicate to his service. This is competent only to a divine person.
Now, if the Father, in whose name we are baptized, be a person, so
must the Son, and the Holy Spirit, for we are baptized in their
name, as well as in the name of the Father. The apostolic blessing
furnishes another proof of a Trinity: "The grace of our Lord Jesus
Christ, the love of God, and the communion of the Holy Spirit, be
with you all." 2 Corinthians 13:14. "This is evidently a prayer,
which it would be impiety and idolatry to address to any other but
God. Yet three persons are distinctly addressed, and consequently
are recognized as possessed of divine perfections; as knowing our
wants, and hearing our requests, and able to do what we ask; as the
fountain of all the blessedness implied in the terms, grace, love,
and communion." We have a most explicit testimony to this doctrine,
1 John. 5:7, "There are three that bear record in Heaven, the
Father, the Word, and the Holy Spirit, and these three are one." The
genuineness of this text has been much disputed; but the truth of
the doctrine does not rest on a single text, as has been already
shown.

Nor is the doctrine of the Trinity a mere-speculation. On the
contrary, to use the language of Dr. Dick, "without the knowledge of
this doctrine it is impossible to understand the grandest of the
works of God—redemption,—in which the three persons act distinct and
conspicuous parts. We are called to contemplate the love of the
Father, the condescension of the Son, and the gracious operations of
the Spirit. Redemption is not the work of a solitary agent, but of
three, all concurring in the salvation of our perishing race. Hence
we owe gratitude to each of the persons of the Godhead distinctly,
and are bound to give to each the glory to which he is entitled. We
are baptized in their name, and consecrated to their service; and
our prayers are addressed not to God absolutely considered, but to
the Father, through the Son, and by the assistance of the Holy
Spirit. It appears, therefore, that the Christian system of duty is
founded upon this doctrine, and that without the belief of it there
can be no acceptable religion. So far is it from being useless, that
it is the very foundation of practical piety."

II. The Sacred Three are distinguished from each other by their
personal properties. It is the personal property of the Father to
beget the Son.—Psalm 2:7. It is the personal property of the Son to
be eternally begotten of the Father.—John 1:14. It is the personal
property of the Holy Spirit to proceed eternally from the Father and
the Son.—John 15:26; Galatians 4:6. These are called personal
properties, to distinguish them from the essential perfections of
Deity. Essential perfections are common to the Father, the Son, and
the Holy Spirit, but a personal property is something peculiar to
each, something which may be affirmed of one, but cannot be affirmed
of the other two. Paternity is peculiar to the first person,
filiation to the second, and procession to the third. We pretend not
to explain these personal properties; here, if in anything, it is
safest to abide by the language of Scripture.

III. Each of the Sacred Three is truly God. That the Father is God
is admitted on all hands; it is, therefore, unnecessary to prove
what no one denies. But the Deity of the Son was controverted and
denied at an early period of the Christian Church. The Arians, who
arose in the beginning of the fourth century, held that the Son had
a beginning, and is a creature, though in antiquity and excellence
superior to all other creatures. The Socinians, who sprung up
towards the close of the sixteenth century, went further than the
Arians. They held that the second person had no existence until he
was formed in the womb of the Virgin, and that he is called the Son
of God because God employed him to propagate divine truth by his
ministry, and to confirm it by his death, and advanced him, after
his resurrection, to the government of the universe. The modern
Socinians, who call themselves Unitarians, the disciples of Dr.
Priestley, have gone still further in degrading the Son of God. They
maintain that Christ is a mere man, that he was the human offspring
of Joseph and Mary, that he is no proper object of religious
worship, but only the most excellent of human characters,—the most
eminent of all the prophets of God. They go along with the old
Socinians in maintaining that Jesus had no existence prior to his
birth, but they disclaim the notion of Socinius, that, since his
resurrection, he has been advanced to the government of the
universe; and contend that, as he differed in no respect from other
men in his mode of coming into the world, so he can have no dominion
or superiority over men in the world of spirits. In opposition to
adversaries, earlier and later, our Confession asserts that the Son
is God, of one substance, power, and eternity, with the Father. This
might be evinced by a great variety of arguments, which we can only
indicate in a very summary manner.

1. Divine names are applied to him. He is expressly called God,—John
1:1; Romans 9:5 He is called the mighty God,—Isaiah 9:6; the true
God,—1 John 5:20; the great God,—Titus 2:13. The Lord, or Jehovah,
the incommunicable name of God, is frequently applied to the
Son,—Isaiah 6:1, applied to Christ,—John 12:41; Isaiah 40:3, applied
to Christ,—John 1:23; Numbers 21:6–7, applied to Christ,—1
Corinthians 10:9.

2. Divine attributes are ascribed to the Son no less than to the
Father. Eternity is ascribed to him,—Micah 5:2; Rev. 1:8;
omniscience,—John 2:24; 21:17; omnipresence,—Matthew 28:20;
omnipotence,—Rev. 1:8; Philippians 3:21; immutability,—Psalm
102:25–27, compared with Hebrews 1:10–12, and 13:8.

3. Divine works are ascribed to him. The production of all things
out of nothing, John 1:3; the preservation and government of all
things,—Colossians 1:17; Hebrews 1:3; John 5:17, 27, the purchasing
of eternal redemption,—Hebrews 9:12; the forgiveness of sins,—Mark
2:5; the raising of the dead at the last day,—John 5:28, 29; the
judging of the world.—Romans 14:10.

4. We are commanded to give the same divine worship to the Son that
is due to the Father. The established law of worship is, "You shall
worship the Lord your God, and him only shall you serve." But divine
worship is expressly commanded to be rendered to the Son. John 5:23.
Angels, the highest of created beings, are enjoined to worship
him,—Hebrews 1:6; and we have numerous instances of divine worship
being given to him.—Acts 7:59; 2 Corinthians 12:8; 2 Thessalonians
2:16.

5. As an additional proof that the Son, no less than the Father, is
the supreme God, it may be observed, that he is expressly affirmed
to be equal with the Father. He claimed equality with God, and for
so doing was accused of blasphemy by the Jews; yet he never charged
them with misconstruing his words, but appealed to his works in
proof of his claim.—John 5:18; 10:30, 38. He thought it no robbery
to be equal with God,—Philippians 2:6; and his eternal Father
acknowledges him to be his fellow and equal.—Zechariah 13:7.

We may here observe, that when Christ says that "his Father is
greater than he" (John 14:28), he does not mean that he is greater
with respect to his nature, but with respect to his office as
Mediator; in which respect Christ sustains the character of the
Father's servant, and acts in virtue of a commission from
him.—Isaiah 42:1. But as the second person in the undivided Trinity,
he is in all respects equal to his Divine Father.

The divinity of the Holy Spirit is also denied by Socinians; but it
may be evinced by the same arguments which prove the Deity of the
Son.

1. Divine names are ascribed to the Spirit equally with the Father
and the Son. He is called God. In Acts 5:3, Ananias is said to "lie
unto the Holy Spirit;" and in verse 4 he is said to "lie unto God."
True Christians are said to be temples of God, inasmuch as "the
Spirit of God dwells in them." 1 Corinthians 3:16. The name Jehovah
is also given to him.—Isaiah 6:8, 9, compared with Acts 28:25.

2. Divine attributes are ascribed to the Spirit. Eternity is
ascribed to him,—Genesis 1:1, 2; omnipresence,—Psalm 139:7;
omniscience,—1 Corinthians 2:10, 11. In fine, the apostle attributes
to the Spirit the most sovereign will and omnipotent power.—1
Corinthians 12:11.

3. Divine works are ascribed to the Spirit. Creation is ascribed to
him, in reference to the world in general, and to man in
particular.—Genesis 1:2; Job 33:4. The preservation of all things is
as much the work of the Spirit as of the Father and the Son.—Psalm
104:30. The application of redemption is peculiarly ascribed to the
Spirit.—Titus 3:5; 1 Corinthians 6:11.

4. Divine worship is ascribed to him. Prayer, one of the most solemn
parts of worship, is addressed to him.—Rev. 1:4, 5. By the seven
spirits, in this passage, are not intended any created spirits, but
the third person of the Godhead, who is so called on account of the
variety and perfection of his gifts and graces. Baptism is
administered in the name of the Holy Spirit, as well as in the name
of the Father and the Son; and the apostolic blessing is pronounced
in his name.—2 Corinthians 13:14.

The same glory, then, is due to the undivided Three,—to the Son no
less than to the Father, and to the Holy Spirit equally with the
Father and the Son.



3. Of God's Eternal Decree

SECTION 1. God from all eternity did, by the most wise and holy
counsel of his own will, freely and unchangeably ordain whatever
comes to pass: yet so, as thereby neither is God the author of sin,
nor is violence offered to the will of the creatures, nor is the
liberty or contingency of second causes taken away, but rather
established.

SECTION 2. Although God knows whatever may or can come to pass upon
all supposed conditions; yet has he not decreed anything because he
foresaw it as future, or as that which would come to pass upon such
conditions.

Exposition of 3.1–3.2

By the decree of God is meant his purpose or determination with
respect to future things; or, more fully, his determinate counsel,
whereby, from all eternity, he foreordained whatever he should do,
or would permit to be done, in time.

This subject is one of the most abstruse and intricate in theology,
and it has been the fruitful source of a variety of controversies in
the Christian Church. But whatever diversity of opinion may obtain
respecting the details of the doctrine, "no man will deny that there
are divine decrees, who beli