CHAPTER 2
Of the Persons in the Godhead.
A person is a thinking substance, which can act by itself. Or, it is an intelligent agent, which is neither a part of, nor sustained by another.—The characteristics of a person are, 1. That it be possessed of a rational understanding and will. 2. That the pronouns he, and especially I and thou, be applicable to it, not merely in figurative, but in the most plain and simple language. 3. That thinking, speaking, judging, sending, and other personal acts, be competent to it. 4. That it be capable of personal offices or stations, as prophet, priest, king, teacher, advocate, captain, etc.—But, as the divine nature infinitely differs from a created one, so a divine person infinitely differs from a created one. 1. All created persons are separate or separable in their substance one from another: but divine persons, in their substance, are perfectly one and the same with, and in one another, John 10:30; John 14:9-10. 2. Different created persons can have only a substance of the same kind, not the same individual one. But divine persons have, and must have, each of them the very same individual or numerical substance, 1 John 5:7; John 10:30. 3. Every created person is a distinct being, in, or by, though not from itself. But all divine persons are, and must be, one being.
It hath been formerly proved, that the infinite nature of God can subsist in a plurality of persons. The Scripture manifests that it doth so. 1. Elohim, which means God in the plural, or the worshipful ones, is used in the Old Testament about two thousand times, to denote the true God. And, it is often connected with a verb in the singular number, Gen 1:1,3, etc.—and sometimes with a verb or adjective plural, Gen 20:13; Gen 35:7; Deut 4:7; Josh 24:19; 1 Sam 17:26,36; Ps 58:11; Jer 10:10; Dan 5:18,20.—Even in Ps 45:6.
Elohim may denote Christ, who is the express image of the invisible God: and in Ps 45:7, it may denote the Father and Spirit who anoint him. Nay, though in one passage it should mean but one divine person, it will not follow, that in some thousands it should lose its natural signification.—Angels, Magistrates, Moses, and idols, are called Elohim, because they occupied the place of these divine persons, as messengers, deputies, or rivals, Ps 97:7; Ps 82:1,6; Exod 22:28; Exod 7:1; Judg 2:12. 2. The true God is often represented as more than one person, Gen 1:26; Gen 3:22; Gen 11:7; Job 35:10; Ps 78:25. (Abirim) Eccles 12:1; Eccles 5:8; Prov 9:10; Prov 30:3; Hos 11:12; Isa 45:15; Isa 54:5; Isa 6:8 with John 12:39; Acts 28:25-26.—Isa 41:21-23; Song 1:11; Song 8:9; Dan 4:17, (the decreeing watchers being the same as the Most High, Dan 4:24.)—Mal 1:6; John 3:11; John 14:21,23; John 17:21-22. 3. More persons than one are represented as Jehovah or God, Gen 19:24; Ps 45:6-7; Ps 68:17-18; Jer 23:5-6; Jer 33:15-16. 4. Many passages of Scripture represent Jehovah as an Angel or Messenger,—which are to be understood of the Son of God, sent forth to announce and officiate in the work of our redemption, Gen 16:7-12; Gen 18:12-13,20,26-32; Gen 22:11-12; Heb 6:13-18; Gen 48:16; Exod 3:2-15; Exod 23:20-21; 1 Cor 10:9.—Zech 2:3,5,8,10; Zech 3:1-2.
It is fully evident, that there are precisely three persons in the one godhead, or divine essence or substance, from, 1. The scriptural account of God's creation of all things, Gen 1:1-3; Ps 33:6 with Eph 3:9; Acts 4:24,27; Heb 1:2; John 1:3; Job 26:13; Ps 104:30. 2. From the account of his creation of man, Gen 1:26; Ps 95:6-8; Heb 3:6-7; Isa 54:5; Eccles 12:1; Job 33:4. 3. From the account of his common providence, John 5:17; Heb 1:3; Ps 104:30; Isa 34:16. 4. From the account of the Israelites' deliverance from Egypt, Isa 63:9-10,14. 5. From the account of his covenanting with the Israelites, Hag 2:4-7. 6. From the account of his general plan as to our redemption from our sinfulness and misery, Eph 1:3-14; 1 Pet 1:2. 7. From the account of his mission of Christ to be our Mediator, Isa 48:16 with Isa 48:12-13,17. 8. From the account of Christ's incarnation, Luke 1:35. 9. From the account of God's anointing Christ and his people, Isa 11:2; Isa 61:1-2; 2 Cor 1:22. 10. From the account of Christ's baptism, Matt 3:16-17; John 1:32-34. 11. From the account of his ministrations and assistance therein, Isa 42:1; Matt 12:18. 12. From the account of his offering himself in sacrifice to God, Heb 9:14. 13. From the account of his and his people's resurrection, Rom 1:4; Rom 8:11.
14. From the institution of baptism, Matt 28:19. 15. From Christ's promises of the Spirit to his apostles and followers, John 14:16-17,26; John 15:26; John 16:5-15. 16. From the account of God's changing our spiritual state and nature, Rom 8:2-3; 1 John 3:20,24; 1 Cor 6:11; Titus 3:4-7; 1 Pet 1:2-3. 17. From the account of our adoption into God's family, Gal 4:6; Rom 8:14-17. 18. From the account of our supplies of sanctifying grace, Eph 1:17-20; 2 Cor 1:21-22; 2 Cor 3:14-16; 1 Thess 3:11-13; 2 Thess 3:5. 19. From the account of our prayer and access to God, Zech 12:10; Rev 1:4-5; Eph 2:17-18. 20. From the account of our glorification, John 14:2-3 with Eph 1:14; 2 Cor 1:22. 21. From the account of God's giving of gifts to church-officers, 1 Cor 12:3-6. 22. From the account of the inspiration of Scripture, 2 Sam 23:2-3; 2 Pet 1:17-21. 23. From the account of the unity of the church, Eph 4:4-6. 24. From the triple repetition of the name or epithets ascribed to God, Num 6:24-26; Isa 33:22; Dan 9:19; Isa 6:3; Rev 4:8. But this is not so evidently conclusive. 25. From the account of the subject preached by faithful ministers, and their assistance in their work, 1 John 4:2; Rom 15:16,19,30; 1 Cor 12:3. 26. From the account of Christ's manner of working miracles, Matt 12:28. 27. From the account of the marvellous efficacy of the gospel, 2 Cor 3:3; 1 Thess 1:4-6. 28. From the account of the dreadful nature of unbelief, Heb 10:29. 29. From the representation of believers' earnest study, Jude 20-21. 30. From the account of their spiritual comforts, Rom 8:9; 1 Pet 4:14. 31. From the apostolical benediction, 2 Cor 13:14. 32. From the heavenly attestation of the gospel record, 1 John 5:7.—In which multitude of inspired texts we find one person under the name of Jehovah, God, Father, or represented as primary agent; a second under the name of the Word, Son, Servant, Angel, Anointed, Jesus Christ, Desire of all nations, and represented as the Saviour of men; and a third, called the Spirit, Holy Ghost, God, Lord, etc.
Indeed, the Socinians, modern Arians, and some others, contend that the last-mentioned text, John 5:7, is spurious; because, 1. "Many Greek manuscripts want it." But many of these also want other texts: and the similarity of the 5:7 and John 5:8 made a careless transcriber apt to overleap one of them. 2. "Many of the ancient translations want it." But none of these translations are of great weight in this matter, for they want much more of the New Testament. Nor are any of them, except the Syriac and Jerome's Latin one, much worth. 3. "The ancient Fathers do not quote it, when, in their disputes with heretics, it would have been
much to their purpose." But that might be, because they had deficient copies, or cared not to adduce a text which their opponents might have rejected.—Let it be further observed, 1. The orthodox had no temptation to forge it, having plenty of proof for their faith concerning the Trinity beside. But the Antitrinitarians had strong temptations to drop it out of their copies, which is also more easily done. And yet perhaps it originated from no design, but from the hurry of a transcriber, amidst the rage of persecution. 2. About 1400 years ago, we find complaints of some Antitrinitarians attempting to corrupt the Scripture: but never, till of late, that the orthodox had done so. 3. This text is referred to by Tertullian about AD 200, quoted by Cyprian about AD 250, and by Athanasius, or one in his name, about AD 350. Jerome hath it in his translation about AD 400, and admitting it to be in all the best Greek copies, he severely blames the want of it in the old Latin version. Soon after, it is quoted by Eucherus and Vigilius. In AD 484 the African bishops quote it in the Confession of their faith which they presented to Hunneric their Arian king; and about thirty years after, Fulgentius, when required by an Arian king to produce his objections against the Arians, quoted it three times. When the Vulgate Latin translation was solemnly, and with great care, corrected from Greek and Latin manuscripts, by order of Charles the Great, about AD 800, and again by the famed University of Sorbonne, about two hundred years after, this text was retained. Erasmus, who inclined to Arianism, first suspected it, and dropt it out of his first edition of the New Testament: but restored it in his subsequent editions, upon the credit of an old British copy. It is said, that nine of Stephen's sixteen manuscripts from which he printed his excellent edition of the Greek New Testament, had this text. No doubt, many of the manuscripts, from which other principal editions were formed, are now lost. A printed copy is even more authentic than almost any manuscript extant, the oldest of which were written some hundred years after all these of the apostles were either worn out, or lost: for, more learning and care have been exercised to render some printed editions correct, than perhaps was taken on all the manuscripts written for a thousand years before the Reformation. 4. The passage appears deficient and unconnected if this verse be dropt. Mill and Bengelius have therefore honestly retained it, in their excellent editions, notwithstanding they have fairly, and with much more candour than Michaelis, represented the objections against it.
I. The character of Father, ascribed to God, sometimes equally respects all the divine persons, and marks their creation and kind preservation of persons or things, Mal 2:10, Heb 12:9. But, most frequently and emphatically, it denotes the first person of the Godhead, as related to the second, as his son.—It is evident, that the Father, in this view, is a distinct person: 1. He is expressly called a person, Heb 1:3. 2. He subsists by himself, and hath life in himself, John 5:26. 3. He is a thinking and willing agent, John 5:17,22. 4. Manifold personal relations and acts are ascribed to him. He from all eternity begat the second person as his only coessential Son, Ps 2:7. He consulted with him concerning our redemption, Zech 6:13. He foreordained and set him up for our Mediator, 1 Pet 1:20; Prov 8:23, and entered into a covenant of grace with him, Ps 89:1-37; Ps 40:5-8; Isa 53:10; Isa 49:6-9. He promised, sent, and brought him into the world, Jer 31:22; Zech 3:8-10; Luke 1:35; Heb 1:6. He gave him his commission to, and furniture for his work, John 10:18; John 20:21; Isa 11:2-3; Isa 42:1,6; Isa 49:1-6; Isa 61:1-3; Matt 3:16-17; John 1:32,34; John 3:34-35; Col 1:19. He stood by him in his love, care, power, and providential assistance and comfort, during his abasement, Isa 42:1-7; Isa 49:2-8; Isa 50:7,9. He spoke in him, wrought by him, and bore witness to him, Heb 1:1; 2 John 5:19-22,32; 2 John 8:16-19; Acts 10:38. He gave him to the death, and in due time raised him from it, Rom 8:32; Acts 2:23-24; 1 John 4:9-10; 1 Pet 1:21. He crowned him with glory and honour, exalted him to his own right hand, gave him as Mediator all power in heaven and on earth, and made him head over all things to his church, John 17:5; Heb 2:9; Ps 110:1; Acts 2:32-33,36; Phil 2:9-11; Matt 28:18; John 5:22; Eph 1:20-22; 1 Cor 15:24-27. He promised, and sends the Holy Ghost, who proceeds from him, to anoint Christ as man and Mediator, and to send and qualify his prophets and apostles, ministers and people, Ps 45:7; Joel 2:28; Luke 24:49; John 14:26; John 15:26. He predestinated elect men to everlasting holiness and happiness, Rom 8:28-30; Eph 1:4-5; Luke 12:32: Matt 20:23. He proposed the new covenant as terms of their salvation to his Son, Isa 53:10-12; Ps 89:3-4; Heb 2:10. Having accepted his atoning and reconciling righteousness in their stead, he savingly discovers him to them, draws them to him, and in him justifies and reconciles them to himself, Jer 31:32-34; Matt 11:25; Gal 1:16; John 6:44-45; 2 Cor 5:18-21; Rom 8:11,14-18; Titus 3:5-6. He, by his Spirit, confirms and comforts them, and brings them to complete and everlasting happiness, 2 Cor 1:21-22; Eph 3:20-21; John 10:28-29;
John 17:11,24; John 14:16-17,21,23; 2 Thess 2:16-17; Heb 2:10; Rev 6:17.
It was never denied by any but Atheists, that the Father is the Most High God. And, 1. The Scripture expressly declares it, Rom 15:6; 2 Cor 1:3; Phil 2:11; Eph 1:3,17; Heb 1:1,3; 1 Pet 1:2-3; John 20:17. And he is called Jehovah, Jer 23:5; Jer 34:15; Ps 110:1; Isa 43:5-6,8; Isa 49:1,4-5,7-8; Isa 50:4-5; Isa 53:6,10; Isa 61:1. 2. Divine perfections are ascribed to him, as self-existence, John 5:26. Eternity, Rev 1:4; Eph 1:4. Absolute all-sufficiency, 1 Cor 15:28. Omnipresence with all his saints, 1 John 1:3-7; John 14:21,23. Omniscience, 2 Cor 11:31. Almighty power, Mark 14:36. Absolute sovereignty, Matt 11:25-27; Matt 26:53; John 3:35; John 10:29; John 14:28; 1 Cor 11:3; 1 Cor 15:24,27-28; Eph 4:6. 3. Divine works are ascribed to him, as Creation, Eph 3:9; Isa 42:5. Providence, John 5:17; Matt 11:25.—forgiving sin, Luke 23:34; Eph 4:32; raising up Christ and his people from the dead, John 5:21; Heb 13:20 Rom 8:11. 4. Divine worship is performed to him by Christ and his people, John 11:41; John 12:27-28; John 14:26; John 17; Eph 1:17; Eph 3:14; Matt 28:19.
II. The second person in the Godhead is called the Word, or Word of God, because he is the perfect resemblance of his Father, even as our words are of our mind. He is the great Speaker for us to God, in his ancient engagements and his continual intercession. He is the subject-matter and end of all divine revelations, and their principal publisher, Luke 1:2; 2 Pet 1:16; Acts 20:32; Heb 4:12; John 1:1-2,14; 1 John 1:1; 1 John 5:7; Rev 19:13.—He is called the Son of God on account of his relation to the Father, by whom he is begotten, Ps 2:7; John 1:14; John 3:10; Rom 8:3,32; Rom 1:3; Gal 4:4.—That he is the Son of God, hath been attested by his Father, in repeated declarations from heaven, Matt 3:17; Matt 17:5.—by himself, John 5:16-17; John 10:30,36; John 17:11,24-25; John 19:7; Mark 14:61-62; Matt 11:25-26.—by the Holy Ghost, in forming his human nature, and in his baptismal unction, Luke 1:32,35; Matt 3:16; John 1:33-34.—by John the Baptist, and by apostles and saints, John 1:33-34.—Matt 16:15-16; John 6:69; John 11:27; Acts 3:7; 1 John 5:5.—It hath been confessed by devils, Matt 8:28-29; Mark 3:11; Mark 5:7; Luke 4:41, and by wicked men, perhaps just then converted, Matt 14:33; Mark 15:39.
But he is not the Son of God, by his miraculous conception and birth: 1. The Holy Ghost is never represented as his Father, nor could be, without admitting two fathers in the Godhead. That holy thing born is the called, the Son of God, because
his manhood subsisted in the person of the Son of God. Luke 1:35. 2. He had the character and relation of Son of God, long before his conception or birth, Prov 30:4; Ps 2:7; Gal 4:4; John 3:16-17. 3. According to his human nature or flesh, he is the Son of man,—of Abraham, of David, and not the Son of God. 4. His being made of a woman, was subsequent to his being the Son of God, Rom 8:3,32; Gal 4:4. 5. His extraordinary conception and birth could never render him the only begotten Son of God, as he is termed, John 1:14; John 3:16,18; 1 John 4:9, since Adam was his son by creation, and Isaac, Jacob, Joseph, Samson, Samuel, and John the Baptist, were procreated by extraordinary influence,—though indeed very different from that which was exerted in the production of Christ's manhood.—Nor is he called the Son of God on account of God's raising him from the dead; for, 1. He was the Son of God long before, Matt 3:17; Matt 17:5; John 5:16-17; John 10:30,36; Mark 14:61,62; Matt 16:15-16; John 6:69; John 1:49. 2. If his resurrection had rendered him the only Son of God, he would have been his own father, as he raised himself, John 10:17-18; John 2:19. 3. This could not have rendered him the only begotten Son of God, as millions beside have or shall be raised from the dead, Matt 27:52-53; John 5:28-29; 1 Thess 4:14,16; Rev 20:12. Nor doth Acts 13:33 import, that he became the Son of God by his resurrection, but that his Sonship was manifested by it, compare Rom 1:3-4.—and that his resurrection publicly proved, that the word of salvation, particularly that in Ps 2:7-8 was then exhibited, given, and fulfilled to men.—Nor, doth his mediatorial office constitute him the Son of God. 1. A mission on an errand, or an appointment to service, cannot, in the nature of things, constitute Sonship. 2. His Sonship is represented as prior to his commission to, or execution of his mediatorial office, John 3:16; Gal 4:4; 1 John 4:9-10; 1 John 3:8; Heb 5:8. 3. His mediatorial office derives virtue from his divine Sonship, and so his Sonship cannot depend on it, Heb 4:14. 4. His being from the Father, in respect of his Sonship, is expressly distinguished from his being sent to execute his mediatorial office, John 7:29.
But he is the Son of God by necessary and eternal generation;—that is, by such necessity, that the divine nature cannot at all exist, without subsisting in him, in the form and relation of a Son to the first person. 1. In many texts of Scripture, he is simply called the Son of God, and in that character represented as the Most High God,—the Lord God of his people,—the Lord God,—God the Saviour, Luke 1:16-17,32,35,46-47,—as coming from heaven, and above all, John 3:31; Matt 11:27,—and as the object of faith and worship, John 3:18,36; John 9:35-38; Matt 4:33; Matt 27:54; or, as the same with God,
Heb 1:8; 1 John 3:8 with 1 Tim 3:16.—and as equal with his Father, Matt 28:19; John 5:21. 2. God hath given the most solemn and emphatic testimonies to his divine Sonship, Matt 3:17; Matt 17:5. The first of these texts, literally translated, runs, This is that my Son,—my beloved one, in whom I am well pleased. And in the other, we are commanded to hear him, as infinitely superior to Moses and Elias, his then visitants, who had been the most extraordinary of all the Old Testament prophets. This manifests, that he was Judah's God, and the Lord God, Isa 40:9.—And, it is observable, that in all his instructions he never professed to teach in the name of another, but in his own: Verily I say unto you, or the like, plainly importing, that he himself was that Jehovah, in whose name the prophets had delivered their messages, Matt 5-7; John 3; John 5-8; John 10; etc. 3. The Scriptures represent him as God's own Son,—his proper Son,—his Son of himself, John 1:14,18; John 3:16,18; Rom 8:3,32; 1 John 4:9,12. If these expressions do not represent him as the Son of God by natural generation, what can do it? 4. His being the Christ, Messiah, or Mediator, is plainly distinguished from his being the Son of God, John 1:49; John 6:69; Matt 16:16; Heb 5:8; 1 John 4:14. 5. When he was charged with blasphemy in making himself equal with God, by calling himself the Son of God, he plainly acquiesced in their interpretation of his words; and instead of shewing them that his claim of Sonship to God did not infer his claim of equality with God, he took occasion further to assert and demonstrate his supreme Godhead, John 5:16-29; John 10:30-36; John 19:7; Matt 26:63-65. Nay, perhaps making himself equal with God, John 5:18, are not the words of the persecuting Jews, but of the inspired Evangelist. 6. It was not from acts properly mediatorial, but from divine acts, that he was concluded to be the Son of God, Matt 4:3,6; Matt 14:33; Matt 27:40,54; John 1:49. 7. If the title, The Son of man, import his possession of a real manhood, his character, The Son of God, God's proper Son,—Son of himself, and only begotten Son of God, must certainly import his possession of the divine nature,—of true and supreme Godhead.—Now, if he be the Son of God by nature, he must be his eternal Son, begotten from all eternity; for nothing that is not necessarily eternal in the highest sense, can be natural to God. Nor is there the least impropriety in God's calling his own eternity this day, as with him an unsuccessive eternity is ever present, Ps 2:7 with Isa 43:13; Mic 5:2. Nor is the generation of his Son there represented as an event decreed, but as antecedent to, and fundamental of God's grant of the Gentiles to him for his mediatorial inheritance, Ps 2:8-9.
The Son of God is a distinct person from the Father and the Holy Ghost. 1. Personal powers of rational understanding and will are ascribed to him, Matt 11:27; John 1:18; John 5:21; John 17:2,24. 2. He subsists as a person by himself, John 5:26; Heb 1:3. 3. The personal epithets I, thou, he, are ascribed to him in the most plain passages of Scripture, Matt 5; John 3; Isa 49:1-9; Isa 42:1-7. 4. He is invested with, and executes the personal offices of Mediator, Surety, Prophet, Priest, King, etc. 1 Tim 2:5; Heb 7:22; Acts 3:22; Ps 110:4; Ps 2:6; Matt 23:8-10. 5. Multitudes of personal acts are ascribed to him,—as, engaging his heart, Jer 30:21; taking our nature upon him, Heb 2:14; fulfilling all righteousness in our stead, Matt 3:15; Luke 24:26; rising from the dead, John 2:19; John 10:17-18; ascending to heaven, Heb 1:3; making continual intercession for us, etc. Heb 7:26; Rom 8:34.
It is no less evident, that the Son is God equal with the Father. 1. The names, which are proper to none but the Supreme God, are ascribed to him, as I am, or I am that I am, Exod 3:14; Rev 1:8—Jehovah, Exod 17:7; 1 Cor 10:9.—Isa 6:1-9; John 12:39-41—Isa 40:3,9-10; Matt 3; Luke 1:16-17,76. Luke 3—Jer 23:5-6; Jer 33:15-16; 2 Cor 5:21; 1 Pet 2:24; 1 Pet 3:18.—Zech 12:10; John 19:19,34,37; Rev 1:7; Zech 11:12-13; Matt 27:9—Zech 11:8,11; Isa 8:13-14; 1 Pet 2:6-8; Luke 2:34; Ps 118:22; Matt 21:42—Isa 44:6; Rev 22:13—Isa 43:11; 2 Pet 1:1; 2 Pet 3:18—God, Ps 45:6; Heb 1:8—Isa 45:22-23; Rom 14:10-12; Phil 2:9-11—Isa 25:8-9; 2 Tim 1:10—Isa 35:4-5; Matt 11:3,5—Isa 7:14; Matt 1:23; 1 Tim 3:16; John 1:14—John 20:28; 2 Pet 1:1; Jude 4, in which last two texts, as well as in some others, Kai ought to be translated even,—God even our Saviour—Lord God even our Lord Jesus Christ.—God, the First and the Last, Isa 44:6; Isa 41:4; Rev 1:8,17-18; Rev 2:8; Rev 21:6; Rev 22:6,13,16,20.—the living and the true God, 1 John 5:20-21; Rev 1:18; Jer 10:10;—the great and the mighty God, Titus 2:13; Isa 9:6—the most high God, Ps 78:56; 1 Cor 10:9; Luke 1:76—the only wise God, Jude 4,24-25; Rom 16:27; 1 Tim 1:16-17—the God of glory, Acts 7:2—the only Lord God, Isa 44:6; Isa 45:15,22-23; Rom 14:11; Jude 4.—God over all blessed for ever, Rom 9:5—the God of Abraham, Isaac, and Jacob, Exod 3:6; Acts 7:30-32—the God of Israel, Luke 1:16-17; Matt 3:11; Ps 100:3; John 10:3; John 21:16-17; Acts 20:28; 1 Pet 5:2—King of kings and Lord of lords, Rev 17:14; Rev 19:13-16; 1 Tim 6:14-15—King of glory, Ps 24:7-10—the Lord of hosts, and the God of the whole earth, Isa 54:5; John 3:29; Matt 9:15; 2 Cor 11:2—Jehovah the shepherd, Ps 23:1; John 10:2,16; Heb 13:20; 1 Pet 2:25; 1 Pet 5:4.
2. Such properties or attributes as belong only to the Most High God, are ascribed to him, as, The fulness of the Godhead, Col 2:9; John 16:15.—the form of God, and equal with God, Phil 2:6; Zech 13:7; Heb 1:3; Col 1:15; John 5:18.—Oneness with the Father, John 10:30; John 14:9-10; 1 John 5:7.—Eternity, Rev 1:8,11; Prov 8:23-31; Mic 5:2; John 1:1; John 8:58; John 6:62; John 17:5; Isa 9:6; Heb 7:3,24-25; Rom 16:26; Mark 16:15.—Unchangeableness, Heb 13:8; Heb 1:12; Ps 102:24-27.—Almighty power, Phil 3:21; Rev 1:8; Rev 11:17-18; Rev 22:12-13,20; Isa 9:6; Isa 63:1; Isa 49:26.—Omnipresence, Matt 18:20; Matt 28:20; Col 1:17; Heb 1:3; John 1:8; John 3:13.—Omniscience, John 1:18; John 2:25; John 4:29; John 6:64; John 21:17; Matt 9:4; Matt 12:25; Matt 11:27; Rev 2:23; Heb 4:13; Col 2:3.—It was his created manhood which, during his humiliation, knew not the time of the last judgment, Mark 13:32.—Nay, he could not have executed any of his mediatorial offices of prophet, priest, or king, unless he had had the perfections of God in him, Deut 18:15-18; Matt 17:5; John 1:18.—Heb 7:25; Heb 9:14; Ps 110:4-5; Ps 2:6-9,12. 3. The works proper only to God are ascribed to him, as decreeing all things, Prov 8:22,30; Gen 1:26; Rev 1:8; John 13:18; John 15:16;—creating all things, Ps 33:6; John 1:3; Eph 3:9; Heb 1:2,10. And hence he is called the beginning of the creation of God, and the first begotten of every creature, Rev 3:14; Col 1:15; Col 1:10.—preserving and governing all things, Col 1:17-18; Heb 1:3; John 5:17,19.—working miracles, in his own person, in his own name, and by his apostles as moral instruments, Matt 4:24-25; Matt 11:5; John 5:21,36; John 21:25; Luke 6:19; Luke 8:46; Luke 10:9-10; Acts 3:6,16; Acts 4:10,29-30; Acts 9:34.—erecting a church and appointing her officers, Heb 3:3,14; Eph 4:11-12; Matt 16:18; Matt 28:18-20.—instituting sacraments and other ordinances, Matt 28:19; 1 Cor 11:23-29.—redeeming sinful men, Hos 1:7; Isa 45:17,22,24-25; Matt 20:28; Acts 20:28; Titus 2:14.—sending the Holy Ghost to apply his redemption, John 14:26; John 15:26; John 16:7.—the effectual calling of rebellious sinners to himself, John 5:21,25; John 10:16; John 15:16.—justifying guilty sinners, Matt 9:6; Isa 53:11; 1 Cor 6:11; Col 3:13; Rev 1:5.—adopting men into the family of God, John 1:12; Jer 3:19; 2 Cor 6:18.—sanctifying their nature and life, Eph 5:26,29; Heb 2:11; Heb 13:12; Heb 9:14.—the almighty preservation of them in their gracious state, nature, and course, John 10:10,28; John 14:6; Col 3:3; Jude 1.—Raising himself and other dead, John 2:19; John 10:17-18; John 5:21,28-29; Rom 1:4; 1 Pet 3:18.—Judging the world, bestowing eternal glory upon his saints, and executing everlasting punishment on his wicked enemies, John 5:22,28-29; Acts 17:31; Heb 2:10; Heb 7:25; Rev 3:21; 2 Thess 1:6-10; Rev 14:9-11.
4. That divine worship and honour which is due only to the Most High God, is ascribed to him, Matt 8:2. The same worship which is due to the Father, John 5:23.—As faith in him, John 14:1; John 17:3; 1 Pet 1:21; Ps 2:12; Jer 17:5.—Supreme love to him, 1 Cor 16:22; John 21:15-17; Eph 6:24; Mark 12:30,32-33.—Obedience and subjection of soul to him, Exod 23:21; Ps 2:9-12; Ps 22:7-31; Ps 45:5,11; Matt 17:5.—Baptism in his name, as equal, and one with that of the Father, Matt 28:19; Acts 19:5; Acts 10:48; 1 Cor 1:13.—Calling upon his name in prayer and praise, Heb 1:6; Phil 2:10; Acts 7:59-60; 1 Cor 1:2; 2 Thess 2:16-17; 2 Cor 12:8-10; Rev 1:5; Rev 5:9,13; Rev 7:10-12.
The Son of God became our Mediator, and assumed our nature; hence those scriptures which represent him as inferior to God, sent or rewarded by him, or, as bearing any character, or performing any work not proper to the Most High God, are to be understood of him as Man and Mediator,—and there are generally other texts almost parallel proving his Supreme Godhead, John 14:28; 1 Cor 11:3; 1 Cor 15:28; John 10:30; Phil 2:6; Zech 13:7; Matt 19:17 (read, there is none good but one God) Mark 2:7; 1 John 5:20; Jude 4; Col 2:9.—1 Cor 15:24,28; Luke 1:53;—Acts 10:42; Acts 17:31; Ps 50:6; Ps 7:8;—Acts 10:40; John 2:13;—John 3:16; Eph 5:2,25;—Eph 4:32; Col 2:13;—John 6:38; John 20:28.—Matt 23:9-10; Isa 9:6; Rev 21:7.—Luke 20:36; John 11:25.—Mark 13:32; John 21:17.—John 1:18; John 14:8-9.—1 Cor 15:27; Phil 3:20-21.—Matt 26,39;[1] Heb 5:7-8.—Matt 28:18; John 7:16; John 11:41; Isa 42:1; Isa 61:1; Isa 49:3, etc.—As God, he doth nothing but in joint operation with his Father, and nothing but what the Father is interested in, John 5:19.—All attempts to prove his inferiority to the Father, from his being begotten by him, perhaps proceed from men's ignorance of the true nature of human generation, or rather chiefly from making animal nature and generation a standard, by which they judge of what belongs to an infinite Spirit, than which nothing can be more absurd and blasphemous.
III. It is sufficiently manifest that the Holy Ghost is a real and distinct person in the Godhead. 1. Personal powers of understanding and will are ascribed to him, 1 Cor 2:10-11; 1 Cor 12:11; Eph 4:3. 2. He is joined with the other two divine persons as the object of worship and the fountain of blessings, Matt 28:19; 2 Cor 13:14; Rev 1:4-5; 1 John 5:7; John 14:16-17; John 15:26; John 16:7. 3. In the Greek a masculine article or epithet is joined to his name pneuma, which is naturally of the neuter gender, John 14:26; John 15:26; John 16:13; Eph 1:13-14. 4. He appeared under the emblem of a dove, and of cloven
tongues of fire, Matt 3:16; Acts 2:3-4. 5. Personal offices of an Intercessor, Rom 8:26-27.—a Witness, John 15:26; Heb 10:15.—a Comforter or Advocate, John 14:16-17; John 15:26; John 16:7.—a Teacher and Guide, John 14:16-17,26; John 16:13-14, are ascribed to him. 6. He is represented as performing a multitude of personal acts, as teaching, speaking, Mark 13:11; Acts 28:25; witnessing, Acts 5:32; Acts 20:23; Rom 8:15-16; dwelling, John 14:17; 1 Cor 6:19; 2 Tim 1:14; sending of ministers, Acts 13:2-4; Acts 20:28; Matt 9:38; judging what is meet, Acts 15:28; forbidding, Acts 16:6-7.—As from all eternity he acted in the counsels of God, particularly in approving the new covenant plan of our redemption, and taking his proper share in its execution, so, in time, he acts distinctly, though not separately, from the Father and Son, in their whole work.—In respect of order, he finished the work of creation, Ps 33:6; Job 26:13. He qualified Moses, Bezaleel, Aholiab, Othniel, Ehud, Barak, Deborah, Gideon, and his three hundred soldiers, Samson and others, with uncommon strength of body, wisdom, or courage of mind, for their respective work, Deut 34:7; Exod 31:3-6; Judg 3:10,15; Judg 4:9,14,21; Judg 6-7; Judg 13-16. He inspired the prophets and apostles with an infallible knowledge of the will of God, 1 Pet 1:11; 2 Pet 1:21. He endowed Balaam, Caiaphas, and others with prospects of future events, Num 23-24; John 11:50-52; 1 Kings 13:11-20. He wrought miracles unnumbered by Moses, Elijah, Elisha, Christ, the apostles, and others, Exod 4-17; Num 16-17; 1 Kings 18-20; 2 Kings 1-7; 2 Kings 13; Matt 12:22-28; Heb 2:4.—He framed the body, and created the soul of Christ in union to his divine person, Luke 1:34-35. He sanctified his manhood, forming it with every gift and grace of which it was capable, Isa 11:2-3; John 3:34. He increased this grace in proportion to the growing faculties of that manhood, Luke 2:40,52. He solemnly anointed and qualified him for his ministerial work, Matt 3:16; Isa 61:1-3; Isa 11:2-4; Luke 4:18; John 3:34. He directed him into and carried him through all his temptations from Satan, Matt 4:1. He assisted him in his working miracles, Matt 12:28, and in offering up himself a sacrifice to God, Heb 9:14. He raised him from the dead, Rom 1:4; Rom 8:11; Rom 6:4. He justified him, as our public Representative, 1 Tim 3:16. He filled his manhood with heavenly joys, Ps 45:7; Acts 2:28. By miraculous and saving influences, he vindicated him, as perfectly righteous in all his conduct,—as the fulfiller of all righteousness for men,—and as ascended to his Father's right hand, Acts 1-19; Luke 24:49; John 16:7-17; John 15:26.—He calls men to, and fits them with gifts and graces for public office in the church, Acts 2;
Acts 13:2-4; Acts 20:28; Matt 9:38; 1 Cor 12; 1 Cor 14. He directs, assists, and succeeds them in their work, Acts 16:6-7; Heb 2:4; 1 Pet 1:11-12; 1 Thess 1:4; Acts 8:17; Acts 10:44; Acts 19:6-7; Rom 15:16,19.—He convinces men of their sin and misery, John 16:8-9. He enlightens their minds in the knowledge of Christ, John 14:26; John 15:26; John 16:13,15; Eph 1:17-18; Eph 3:17-19; 1 Cor 2:10-12. He renews their will, John 3:5-6; Titus 3:5. He justifies them, 1 Cor 6:11. He sanctifies them, 2 Thess 2:13; 1 Pet 1:2; Rom 15:16. He comforts them, John 14:16,26; John 15:26; John 16:7; Acts 9:31. He directs, leads, and draws them, 2 Thess 3:5; John 14:16-17; Ps 143:10; Rom 8:1,4,14; Gal 5:18,25. He enables them to mortify their sinful corruptions, Rom 8:13. He upholds their graces in their spiritual life and courage, Ps 51:11-12; Gal 5:18,25. He actuates and enables their new nature to bring forth fruits of holiness, Eph 5:9; Gal 5:22-23; Ezek 36:27. He directs and assists them in prayer, Rom 8:15,26-27; Jude 20; Gal 4:6; Zech 12:10.—He assists them in self-examination, bears witness with their spirits, that they are the children of God,—and marks them as such by his presence in them, Rom 8:9,16; 1 John 3:24. He, as an earnest, seals them to the day of redemption, Eph 1:13-14; Eph 4:30; 2 Cor 1:21-22. He teaches them spiritual mysteries, 1 John 2:20,27; 1 Cor 2:10-12,15. He is vexed and grieved, when his influences are not cherished, Isa 63:10; Eph 4:30; 1 Thess 5:19. He will raise their dead bodies at the last day, Rom 8:11.
It is no less evident, that the Holy Ghost is a divine person equal in power and glory with the Father and Son. 1. Names proper only to the Most High God are ascribed to him, as Jehovah; 2 Sam 23:2; Num 12:6; 1 Pet 1:11; 2 Pet 1:21.—Deut 32:12; Isa 63:10.—Isa 6:8-10; Acts 28:25.—Exod 17:7; Heb 3:9.—Lev 16:2; Heb 9:7-8.—Jer 31:31-34; Heb 10:15-16.—God, Isa 61:1; Ezek 11:5; Heb 1:1.—Acts 5:3-4; 1 Cor 3:16; 1 Cor 6:19; 2 Tim 3:16; 2 Pet 1:21. The Most High God, Ps 78:56; Heb 3:7,9.—The Lord, 2 Thess 3:5; Matt 9:38; 2 Cor 3:17-18, the conclusion of which may be read, "by the Lord the Spirit." 2. Attributes proper only to the Most High God are ascribed to him,—as Eternity, Gen 1:1-2; Heb 9:14. Omnipresence, Ps 139:7; 1 Cor 3:16; 1 Cor 6:19; 2 Tim 1:14; Rom 8:9; John 14:17. Omniscience, 1 Cor 2:10-11; John 16:13; 2 Pet 1:21; 1 Pet 1:11. Almighty power and sovereign dominion, Isa 11:2; Luke 1:35; Acts 6:10. Divine holiness, Isa 63:10-11; Rom 1:4. 3. Works competent only to God are ascribed to him,—as creating all things, Gen 1:2; Ps 33:6; Ps 104:30; Job 26:13;
Job 32:4. Preserving all things, Ps 104:30; Isa 34:16. Working miracles, Matt 12:28; 1 Cor 12:4; Heb 2:4. Forming Christ's human nature, Luke 1:35; Jer 31:22. Anointing Christ, Isa 42:1; Isa 11:2; Isa 61:1; Ps 45:7; John 3:34, and perhaps sending him, Isa 48:16. Governing the church, Matt 9:38; Acts 7:51; Acts 13:2,4; Acts 20:28; Acts 15:28. Bestowing extraordinary spiritual gifts, 1 Cor 12; Heb 2:4. Foretelling contingent futurities, John 16:13; Acts 11:28; Acts 20:23; Acts 21:11; 1 Pet 1:11. Convincing men's consciences of their most secret sins, John 16:9. Enlightening their mind in the knowledge of spiritual things; Eph 1:17-18; Eph 3:16-19; 1 Cor 2:10,12,15-16. Justifying Christ and his people, 1 Tim 3:16; 1 Cor 6:11. Regenerating and sanctifying men's hearts, John 3:5-6; 1 Cor 4:11; Titus 3:5-6; 2 Thess 2:13; 2 Thess 3:5; 1 Thess 3:12-13; 1 Pet 1:2; Ezek 37:1-14. Comforting saints, and preserving them in grace, John 14:16,26; John 15:26; John 16:7; Eph 1:13-14; Eph 4:30; 2 Cor 1:21-22; Ps 51:11-12. Quickening saints and churches, when under fearful degrees of spiritual death, John 6:63; Rom 8:2; Ezek 37:1-14; Rev 11:11, and raising of the dead at the last day, Rom 8:11; Acts 26:8. 4. Worship proper only to God is required and ascribed to him. Prayer to him is exemplified, Song 4:16; Rev 1:4; 2 Thess 3:5, and commanded, Matt 9:38; Acts 13:2,4; Acts 16:5,7; Acts 20:28; 1 Cor 12:4-11; 1 Cor 2:4,11-12. Solemn appeals are made to him, Rom 9:1; Deut 6:13; Jer 17:10. In his name baptism is administered, Matt 28:19. Church judicatories meet and act, Acts 15:28; Acts 13:2,4, and solemn benedictions are emitted, 2 Cor 13:14.—The sin which is peculiarly committed against him is stated as unpardonable, though the worst of those against the Father and Son are not, Matt 12:32; Heb 6:4-8; Heb 10:26-31.
In all these texts of Scripture, in which something not proper to an intelligent and eternal person is ascribed to the Spirit or Holy Ghost, his name must be understood as meaning not himself, but his gifts and influences, John 7:39; Joel 2:28; Acts 2:17; Acts 10:44; Acts 19:6; Heb 2:4.—And wherever he is represented as inferior to, or sent, or given by the Father or Son, the text is to be understood of his station or agency in the work of our redemption,—of which, with his own choice, he is constituted the applier, John 14:26; John 15:26; John 16:7; Ezek 36:27; 1 John 3:24.
The Holy Ghost proceeds from the Son, as well as from the Father. 1. He is represented as the Spirit of the Son as well as of the Father, Gal 4:6; 1 Pet 1:11; Phil 1:19. 2. He is sent and communicated by the Son, as well as by the Father, John 16:7,13-15; John 20:22; Prov 1:23. But whether he proceeds
from the Son, precisely in the same manner as from the Father, we know not.
These three divine persons are distinguished from one another, 1. By their names of Father, Son, and Holy Ghost, Matt 28:19; 2 Cor 13:14; Matt 3:16-17; 1 John 5:7; John 14:16-17. 2. By their order of subsistence; the Father the first; the Son the second; and the Holy Ghost the third, 1 John 5:7; Matt 28:19. But to mark their equality, they are sometimes mentioned in a different order, 2 Cor 13:14; Rev 1:4-5; 1 Thess 3:5. 3. By their different order of operation. The Father acts from himself through the Son and by the Spirit. The Son acts from the Father and by the Spirit: And the Spirit acts from both the Father and the Son, John 3:16; John 1:1-3; John 5:17,19; John 15:26; John 14:26; John 16:7. 4. By their different stations, which, in a delightful correspondence with their natural order of subsistence, they have voluntarily assumed in the work of our redemption:—the Father as the Creditor, Judge, Master, and Rewarder;—the Son as the Mediator, Surety, Servant, Pannel, etc.;—and the Holy Ghost as the Furnisher, Assistant, and Rewarder of the Mediator, and the Applier of the redemption purchased by him, Zech 3:8; Zech 13:7; Isa 13:1,6-7; Isa 49:1-9; Isa 53:2-12; John 16:8,15; Eph 1:17-18; Eph 3:16-19; Eph 4:30; Ezek 36:27. 5. And chiefly by their personal properties.—The Father is neither begotten by, nor proceeds from any other person, but, being first in order, he begets the Son, and hath the Holy Ghost proceeding from him. The Son is begotten by the Father, and hath the Holy Ghost proceeding from him. The Holy Ghost neither begets, nor is begotten, but proceeds from both the Father and the Son, John 1:14,18; John 3:16; John 14:26; Gal 4:4-6; 1 Pet 1:11.—To contend that these properties belong only to these divine persons, as connected with man's redemption, is really to admit the Sabellian heresy, which represents the Father, the Son, and the Holy Ghost, as but one divine person, manifested in three different forms in that work: For, if no known differences be admitted, no real distinction of those persons can be admitted. If we assert that these properties must belong to the redemption-scheme, because they are ordinarily found in near connection with something pertaining to it; we must, for the same reason, give up all the evidences as to the true godhead of the Son and Holy Ghost. Mean while these properties are so mysterious, that we can no more comprehend or explain them, than we can do the self-existence, infinity, and unsuccessive eternity of God.
To prevent or obviate objections against this deep mystery of three distinct persons in one godhead, it may be observed,
1. That the doctrine concerning it, being unfolded only by Revelation, we ought to use as few words as possible concerning it but such as are scriptural. We are certain that God perfectly knows himself, though we do not; and that his expressions concerning himself, though we should not understand them, are just and safe; whereas those of human invention may be neither; and may lead us, unawares, into blasphemous views or representations of Him. 2. This doctrine of the Trinity of persons in the Godhead, being wholly derived from Revelation, though learned men may know better what cannot be true with respect to it, yet they can have no more positive knowledge of it, than any diligent searcher of the Scriptures, who is of a moderate capacity. No human learning therefore can, in the least, authenticate either apprehensions or expressions concerning it. 3. It being plainly evident from God's own word, that each of these three persons is equally the Most High and the only true God, no term or phrase must be admitted, in the explication of their personal properties, which can in the least interfere with the divine equality or absolute independence of any one of them.—Subordinate Godhead is no Godhead at all, nor any thing but a mere chimera in men's brain. By calling the Father the fountain of the Deity or of the Trinity, by saying that the divine essence is communicated,—or the Son and Spirit are produced,—or that they have a personal though not an essential dependence on the Father, learned men have inadvertently hurt this mystery, and given occasion for its enemies to blaspheme. 4. It is certainly absurd to attempt an explication of the personal properties, beget,—begotten,—proceeding,—by terms which are more unintelligible: and, how to find clearer ones, I know not. 5. As God himself hath no where exemplified any explication of this mystery of the subsistence of three persons in one godhead by any similitude drawn from natural things, it must in itself be very daring, and very hurtful and darkening to the truth, for any man to attempt it. 6. As nothing more concerning this mystery can be known or believed, than is plainly revealed in Scripture by God, who hath an infinitely perfect knowledge of himself, and who cannot lie, the cordial belief of this doctrine is very properly required of every adult person, as absolutely necessary to salvation. Nor can any man, without the belief of it, have any true knowledge of the covenant of grace,—of the incarnation of Christ, of his satisfaction for sin, or of any thing else in the work of our redemption. 7. The doctrine of the Trinity of persons in one Godhead is so far from being merely speculative, as some pretend,—that without the spiritual knowledge of it, no motive to, or exercise of piety or virtue, can be rightly understood or practised.—The whole of practical religion consists in distinct fellowship with these
divine persons,—with the Father, in discerning, believing, and admiring his love, and in returning it, in grateful desires after, delight in, reverence of, and obedience to him;—with the Son, in receiving him, as God-man full of grace and truth, as our Head, Husband, and Saviour, in resting on his righteousness, and in receiving and improving all his purchased blessings, to render us lovers of God and of men for his sake;—and with the Holy Ghost, in preparing for, receiving, cooperating with, and improving his personal presence and manifold gracious influences, for the sanctification and comfort of our heart, and the rendering our life truly pious and profitable.
Reflection. Now, O my soul, think what an insignificant nothing I am before this infinite, this eternal, this all-mysterious God!—How little a portion I have known or even heard of him!—How astonishing, if he be a Saviour,—an Husband,—a God,—an all in all, to mean,—to vile,—to monstrous,—murderous me!—Alas, why did, why do I, ever exchange this inestimable pearl of great price,—this unbounded treasure of godhead itself,—this infinite Lover, nay, love,—for that which is of no, of worse than no value?—Why despise eternal love, for the sake of a transient shadow?—of a taste of gall and wormwood?—of vanity and vexation of spirit?—Alas, why doth ever my heart turn from him? Why do my desires after him ever cool or flag?—Why is my love, my life, ever unanswerable to his unchangeable excellency and kindness?—When these infinite three are ever with me,—are all my own,—why am I not always ravished with their loves?—Why am I not ever listening to their voice, and pouring out my heart into their bosom? Why doth not my soul talk with them, when I sit down, and when I rise up?—Have these honoured, these true and faithful, these unchangeable three, by solemn oath, attested and confirmed every promise of the new covenant, that I might have strong consolation and good hope through grace? Dare I then stagger at the promises through unbelief, and not be strong in the faith, giving glory to God?—O thrice happy new-covenant state, in which the Father, the Son, and the Holy Ghost undertake all for me,—perform all for, and in me,—and are all in all to me!—Thrice happy heaven, where the glittering vanities of creation shall be for ever forgotten, and a three-one redeeming God shall be for ever seen,—for ever known,—for ever immediately enjoyed as my God, and my all in all.