"For there must be also HERESIES among you, that they which are approved may be made manifest among you."-1 Cor. xi. 19. PREFACE. MODERN Unitarianism is a compound of Infidelity and Heresy. The difference between these two has always been understood to consist in this: That whilst the Infidel denies the inspiration of the Bible, and rejects revelation altogether, the Heretic admits both, and, moreover, makes profession of Christianity, but opposes some of its essential doctrines, and obstinately propagates opinions of his own in direct contradiction to them. The infidelity of modern Unitarianism shows itself in the mutilation of the Sacred Canon of Scripture, and in the open avowal that large portions of the Bible are uninspired. The heresy of the system appears in the direct and undisguised denial of those doctrines which have ever been considered fundamental in religion, and which hold the most prominent place on the pages of inspiration such as the doctrine of human depravity--the doctrine of the Atonement-the Divinity and Mediation of our Lord Jesus Christ-the distinct personality and sanctifying agency of the Holy Ghost-and the Eternity of future punishments. In the series of Sermons to which the following Discourse belongs, the infidelity of Unitarianism is only partially met, and the preponderance is given to the heresy of the system. When the list of subjects was prepared, it was not as generally known as subsequent events have made it, that Unitarianism had so far degenerated into infidelity in this town. It was, therefore, thought advisable to dismiss that part of the subject with two Sermons only, in order to direct attention principally to the vindication of those fundamental articles of the Christian faith, which Unitarianism in its heretical character denies: among which one of the foremost is the Doctrine of the Trinity. This doctrine is expressed in our Litany in these simple words: "Three Persons and One God." But the first of the Thirty-nine Articles offers a short explanation of it: "There is d but one living and true God.. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost." In the Westminster Confession of Faith, the doctrine is stated in precisely the same words. In the Assembly's Shorter Catechism, the following question is proposed on the subject: How many persons are there in the Godhead ?" To which this answer is given : "There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, and these Three are One God; the same in substance, equal in power and glory." This Confession is the standard of the Established Church of Scotland, and of all the Seceders in that country, and of a great part of the Presbyterians in Ireland. In the Confession of Faith adopted by the Presbyterian Church in the United States of America, as ratified by the General Assembly in May, 1821, and amended in 1833, the doctrine is thus stated: In unity of the Godhead there be three Persons, of one substance, power and eternity; God the Father, God the Son, and God the Holy Ghost." The doctrine of the Trinity is that which lies deepest in the Christian faith, and spreads widest through Christian practice. Christianity without it is a mere skeleton, without life or beauty. It was not to be expected, therefore, that this cardinal doctrine should escape the assaults of Satan and his emissaries in the world. It has not escaped. Learned men without morality, and moral men without piety, have openly impugned it at different periods, and in divers countries, from the beginning of the Christian era. The methods adopted to get rid of it have been various, but attended with very similar success. The world has refused to listen. The modern opposers of this chief article of the Christian Faith have always complained that the word Trinity is not to be found in the Bible. Whilst we readily admit this fact, we think we can satifactorily account for it. Divine Revelation does not usually set forth doctrines in abstract terms, but in full language and detailed statements: that is, it lays them before us in their distinct and several parts, with practical illustration of the truth of each, that the simplest minds might perceive them and believe. There is no such word, for instance, in Scripture, as Loyalty ; but there is, "Honour the King." There is no such phrase as Moral Evil, but it is stated, "Sin is a transgression of the law.” The expression free agency cannot be found, but the doctrine is admitted in such texts as the following:-" Choose you this day whom you will serve."-" Ye will not come unto me that ye might have life." We nowhere meet with the word Omnipresence, but we meet with tantamount expressions in reference to the Divine Being: The heaven and heaven of heavens cannot contain thee." "Whither shall I flee from thy presence." If the word Trinity, therefore, be nowhere found in Scripture, yet the doctrine set forth by that word is found every where. And this doctrine, properly speaking, cannot be expressed in one word, for it consists of two distinct parts: One God-Three Divine Persons. And, as in reference to all other sciences, the use of concise technical terms is sanctioned by general consent, it is only fair that theology, the most important of all sciences, should be allowed the same privilege. Socinus was a little more liberal, and gave it as his opinion, that amongst all lovers of truth, it would be deemed sufficient that the point in question was attested, though the express words in which it was stated could not be found.* But the word Trinity is of more ancient date than the public may happen to know. It is found in the writings of Justin Martyr, who was converted to the Christian Faith, about the These are his words :-" Satis est enim apud omnes veritatis amantes, remipsam, de quâ quæstio est, rationibus vel testimoniis confirmari; quamvis vocabula, quæ in ipsá quæstione explicandâ expressa sunt, diserte scripta non inveniantur.” † Ἕνα τοίνυν θεον προσηκεν ὁμολογειν εν πατρι, και ύιω, και άγιω πνευματι γνωριζόμενον· ἡ μεν πατηρ, και ύιος, και πνευμα αγιον, τῆς μιᾶς θεότητος τας ὑποστασεις γνωρίζοντας· ἢ δε θεος, το κατ ουσιαν κοινον των ὑποστασεων νοοῦντας· Μονας γαρ εν Τριάδι νοειται, και Τριας εν Μοναδι γνωριζε Tal."-Justin Martyr's Expositio Fidei de Recta Confessione. p. 379, ed. Paris. [Some Divines dispute the authenticity of the work from which this passage is taken.] year of our Lord 140. But that he was the inventor of the The next who makes use of the word in his writings is Theophilus, a Gentile convert, who was appointed Bishop of Antioch, in the year of our Lord 170, about 30 years after the conversion of Justin Martyr. The word occurs in his second book addressed to Autolycus. * Next to Theophilus, is Clemens of Alexandria, who was originally a philosopher, and is said to have been converted to the Christian Faith about the year 194, and so to have flourished 25 years later than Theophilus. He introduces the word Trinity in the third book of his Stromata.† Tertullian, Bishop of Carthage, who was converted to Christianity about the year 200, follows Clemens in the use of the word. He had occasion to introduce it in his work against Praxeas, in which he defended the fundamental doctrines of Christianity against the heartless attacks of that noted heretic.‡ Origen, who had been the scholar of Clemens of Alexandria, flourished about the year 230, and used similar language with * “Τυποι εισι της Τριάδος, του Θεου, και του λογου αυτού, και της σοφίας αυτου. وو † “Τριας, μεθ' ὧν η πανεπισκοπος του Θεου δυναμις αμερως μεριστη.” He defines the Doctrine of the Trinity in the following words :-" Economiæ Sacramentum Unitatem in Trinitatem disponit, tres dirigens, Patrem, Filium, et Spiritum Sanctum. Tres, autem, non statu, sed gradu; nec substantia, sed forma; ncc postestate, sed specie. Unius autem substantiæ, et unius status, et unius potestatis; quia unus Deus, ex quo et gradus isti, et formæ et species, in nomine Patris, Filii, et Spiritus Sancti." |
