Quest. IX., X., XI. (continued 2)

1. Though the scripture often uses figurative, and particularly metaphorical, ways of speaking, yet these may be easily distinguished from the like phrases used elsewhere, concerning which we have sufficient ground to conclude that they are to be taken in a proper sense; therefore, though it is true that there are personal characters given to things which are not persons, yet we are not to conclude from hence, that whenever the same modes of speaking are used, and applied to those who are capable of performing personal actions, that therefore these must be taken in a metaphorical sense; which is a known exception from the common idea contained in the same words.

2. Most of those passages of scripture, where personal characters are attributed to things which are not persons, in a metaphorical sense, are in the poetical books thereof; or in some particular places, where there is a peculiar beautiful mode of speaking taken from thence; will it therefore follow, that these personal characters are used in other parts of scripture, in which the Holy Ghost does not think fit to express himself in such an elegancy of style? Now it is certain, that the personal characters 257before mentioned are given to the Son and Holy Ghost, throughout the whole scripture, without designing to use a lofty, figurative, or uncommon way of speaking, as in the instances before mentioned.

3. We must not suppose that the Holy Ghost uses any figurative ways of speaking, so as to cast a veil on plain truths, or to endanger our being led hereby out of the way, as we should certainly be, if so many hundred places of scripture, in which these personal characters are applied to the Son and Spirit, were to be taken in a metaphorical sense, without any intimation given in the context that they are so to be understood. And it will be certainly very difficult to find out any place in scripture, that may serve to direct us in our application of these characters, viz. when they are to be taken in a metaphorical sense, when applied to the Persons in the Godhead, and when not.

4. Though we find many metaphors in scripture, yet we observe that the most important truths are laid down in the plainest manner; so that the injudicious and unlearned reader, who understands nothing of the art of rhetoric, or criticism, may be instructed thereby; at least they are not universally wrapt up in such figurative ways of speaking; and it would be strange, if the account we have of the Personality of the Son and Holy Ghost, which is a doctrine of the highest importance, and such as renders them distinct objects of worship, should be expressed in such a way, as that we should be at the greatest uncertainty whether they are persons or not.

5. If these personal characters are not metaphorical, when applied to men or angels, who are subjects capable of having personality attributed to them, why should they be reckoned metaphorical, when applied to the Son and Spirit, who, though they are not distinct beings, yet they have a divine understanding and will, and therefore are not rendered incapable of having personality ascribed to them, as signified by these characters.

6. The asserting that personal characters attributed to the Son and Spirit are always to be understood in a metaphorical sense, would give equal ground to conclude that they are to be so taken, when applied to the Father; and accordingly, while we militate against the Personality of these, we should, at the same time, overthrow his Personality: and while we deny that there are three Persons in the Godhead, we should, in effect, suppose that there are no Persons in the Godhead, any otherwise than as the Godhead, which is common to be Father, Son, and Spirit, is often described as though it were a Person; and if ever Personality is used or applied in a metaphorical sense, it must be when the Godhead is described as though it were a Person.

7. Though some personal characters are occasionally applied, 258in a metaphorical sense, to things that are not persons, yet it is not usual for them to be described as performing personal works, and these not occasionally hinted at, and joined with other metaphorical ways of speaking, but a long series of action referred to, and variety of works performed, which must certainly be taken in a most proper sense. Thus, when the Son and Spirit are set forth in scripture as performing those works, which are expressive of their personal glory; the one in what respects the purchase of redemption; and the other in the application thereof: and when each of them is described as standing in those relations to men, which are founded in the performance of these works for them; certainly this must be taken in a most proper sense; and we must take heed, lest, while we attempt to prove that the Persons in the Godhead are to be taken in a figurative sense, we do not give occasion to any to think that the great benefits, which we receive from them, are to be understood in the same sense.

We shall now take notice of some other personal properties, whereby the Son and Spirit are distinguished from one another, and from the Father; particularly, as they are expressed in one of the answers under our present consideration; it is proper to the Father to beget the Son, or, as it is sometimes expressed, to be unbegotten; and to the Son, to be begotten of the Father; and to the Holy Ghost, to proceed from the Father and the Son, from all eternity. This is certainly one of the most difficult heads of divinity that can be insisted on; and some have made it more so, by their attempting to explain it. I have sometimes thought that it would be the safest and most eligible way, to pass it over, as a doctrine less necessary to be understood; but since there are several scripture-expressions, on which it is founded, which we ought to pay the greatest deference to, much more than to those explications which are merely human; and inasmuch as these properties plainly prove the Father, Son, and Holy Ghost, to be distinct Persons, therefore we must humbly enquire into the meaning of those scriptures, wherein they are contained; and so to speak something as to what is generally called the eternal generation of the Son, and the procession of the Holy Ghost; and I hope, through divine assistance, we shall advance no doctrine that is either subversive of our faith in the doctrine of the Trinity, which we are endeavouring to maintain, derogatory to the essential or personal glory of the Father, Son, and Spirit, or altogether contrary to the sense, in which many Christians, who are unacquainted with those modes of speaking, used by the fathers and schoolmen, understand those scriptures upon which this doctrine is founded.

And here we shall give a brief account of what we apprehend 259to be the commonly received sentiments of divines, who, in their writings, have strenuously maintained, and judiciously defended, the doctrine of the Trinity, concerning the eternal generation of the Son, and the procession of the Holy Ghost; which I shall endeavour to do with the greatest deference to those who have treated of these subjects, as well as with the greatest impartiality; and shall take occasion to shew how far the Arians conclude that we give up the cause to them, and yet how little reason they have to insult us upon this head.

(1.) As to the eternal generation of the Son, it is generally explained in this manner; the Father is called, by some, the fountain of the Godhead, an expression taken from some of the fathers, who defended the Nicene faith: but others of late, have rather chose to call the Father the fountain of the Trinity; and he is said to be of himself; or unbegotten; which they lay down as his distinct Personal character, from that of the Son.

On the other hand, the Son, as to his Personality, is generally described as being from the Father, and many chuse to express themselves about this mystery in these terms; that the Father communicated the divine essence to the Son, which is the most common mode of speaking, though others think it safer to say, that he communicated the divine Personality to him; though I cannot tell which is least exceptionable.

But when I find others calling it the Father’s giving the divine essence to the Son, their mode of speaking being founded, as they apprehend, on that scripture, John v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself, I cannot but think it an unguarded expression, and foreign to the design of the Holy Ghost in that scripture, as will be hereafter considered. The Arians are ready to insult us upon such modes of speaking, and suppose that we conclude that the Son receives his divine perfections, and therefore cannot be God equal with the Father: but, however, none of them, who use this expression, suppose that the Son’s Deity is founded on the arbitrary will of the Father; for they all assert that the divine nature is communicated necessarily, and from all eternity, as the sun communicates its rays necessarily, which are of equal duration with it; so that while they make use of a word, which, according to its most known acceptation, seems subversive of the truth, they happily, for truth’s sake, explain away the proper sense thereof; so that all they can be blamed for herein, by the adversary, is impropriety of expression.

Again, others speak a little more exceptionally, when, explaining the eternal generation of the Son, they say that the Father produced him: but this idea they also happily explain away; and therefore say it is not such a production, where the 260cause produces the effect, though some of the fathers, who have been in the Trinitarian scheme, have unwarily called the Father the cause of the Son; yet our modern divines seldom, or never, use that expression, or if they speak of an eternal production, they suppose it vastly differs from the production of all creatures, or from that sense in which the Arians suppose the Son to be produced by him; but certainly this expression had better be laid aside, lest it should be thought that we conclude the Son not equally necessary, and, from all eternity, co-existent with the Father, which our divines, how unwarily soever in other respects they may express themselves, are very far from denying.

(2.) We shall now proceed to consider how some divines express themselves, concerning the procession of the Holy Ghost, which they generally do in this manner, as though the divine essence were communicated by the Father and the Son to the Holy Ghost; and so they suppose that the Holy Ghost, at least as he is a divine Person, or has the divine nature communicated to him, cannot be said to be, any more than the Son, of himself, but from the Father and the Son, from whom he proceeds, or receives, as some express it, the divine nature, and others the divine personality.

Others speak of the Spiration of the Holy Ghost, which they suppose to be the same with his procession; but the world is much at a loss to understand what they mean by the word Spiration: it seems to be a mere metaphorical expression, as when they call him the breath of the Father and the Son, and, if so, then it will not prove his proper personality: but since we are pretty much in the dark about the reason of this mode of speaking, it would be much better to lay it aside, as many modern writers have done.

As to the manner of the procession of the Holy Ghost, there was, about the eighth and ninth centuries, a very warm dispute between the Greek and Latin church; whether the Spirit proceeded from the Father only, or from the Father and the Son; and the controversy arose to such a height, that they charged one another with heresy and schism, when neither side well understood what they contended about; and if they had agreed to the healing expedient, afterwards proposed, that they should mutually acknowledge that the Holy Ghost was from the Father by the Son, the matter would have been left as much in the dark as it was before.

Some speak of the procession of the Holy Ghost, as though he was produced by the Father and the Son, as the Son, as was before observed, is said, in his eternal generation, to have been produced by the Father; yet they suppose that neither of them were so produced, as that they may be called effects; and they 261term it the production of a person in, and not out of, the divine essence, for that would be to give away the cause we contend for: but which way soever we take it, it contains such an impropriety of expression, as can hardly be defended; and it is much better to explain away the proper and grammatical sense of words, than to corrupt the truth; however, I would not copy after them in this mode of speaking.

Moreover, some have pretended to determine the difference between the eternal generation of the Son and the Spirit’s procession; to which they have, with modesty, premised, that it is not to be explained; but, as far as they enter into this matter, they suppose that they differ in this; that in the eternal generation of the Son, the Father communicated the divine essence, or, at least, personality to him, which is his act alone, and herewith he communicated a property, or power, to him, to communicate the same divine essence to the Holy Ghost; whereas, when the Holy Ghost is said to proceed from the Father and the Son, there is no power therewith conveyed to him to communicate the divine essence to any other, as a fourth person in the Godhead. These things may be observed in the writings of those who treat of this subject; but it is to be feared, they enter too far into the explication of this unsearchable mystery; and some will be ready to conclude that they attempt to be wise above what is written. And,

If I may be allowed to give my sense of the communication of the divine essence, though it will probably be thought that I do not say enough concerning it, yet I hope that, in other respects, none will conclude that I advance any thing subversive of the doctrine of the Trinity, when I assert that the divine essence is communicated, not by the Father to the Son and Holy Ghost, as imparting or conveying it to them; but take the word communicate in another sense, namely, that all the perfections of the divine nature are communicated, that is, equally attributed to, or predicated of, the Father, Son, and Spirit; this sense of the word is what some intend when they say the human nature is communicated to every individual, upon which account they are denominated men; and, as the word is used in this sense, sometimes, by logicians and schoolmen, so it seems to be taken in the same sense, in Heb. ii. 14. where the Greek words, τα παιδια κεκοινωνηκε σαρκος και αιματος, which we render, the children were partakers of flesh and blood, might be rendered, as in the vulgar Latin version, Communicaverunt carni & sanguini, i. e. they have the human nature communicated to, and predicated of, them, or they are truly and properly men. And it is in this sense that we use the word, when we say that the different properties of the divine and human nature are communicated to, that is, predicated of, the Person of Christ, which divines 262generally call a communication of properties. In this sense I would be understood, when I say that the divine perfections are communicated to, or predicated of, the Father, Son, and Spirit; and this all who maintain the doctrine of the Trinity will allow of. The other sense of communication, viz. imparting, conveying, or giving the divine essence, I shall be very ready to fall in with, when the apparent difficulties, which, to me, seem to lie in the way thereof, some of which have been already considered, are removed.

As to what concerns the farther explication of this mystery, we may observe, that the more nice some have been in their speculations about it, the more they have seemed bewildered: thus, when some have enquired whether the eternal generation is one single act, or an act continued; or whether, when it is said, This day have I begotten thee, the meaning is, that the divine nature was communicated at once, or whether it is perpetually communicating.^[97] And the difficulties that attend their asserting either the one or the other of them, which they, who enquire into these matters, take notice of, I shall entirely pass over, as apprehending that this doctrine receives no advantage by such disquisitions.

Neither do I think it tends much to our edification to enquire, as some have done, whether, in the eternal generation, the Father is considered as acting, and the Son as him on whom the action terminates, as the subject thereof; which, when they suppose it does, they farther enquire, whether, in this respect, he is said to be passive, which they are not willing to assert.

And I cannot but take notice of another nicety of inquiry, viz. whether, in the eternal generation, the Son is considered as co-existent with the Father, or as having the divine essence, and hereby only deriving his Sonship from him, from all eternity; or whether he derives both his Sonship and his essence; the former of which is the most generally received opinion. But I am not desirous to enter into this enquiry, especially without first determining what we mean by Sonship.

There is indeed one thing that must be enquired into, and that is, whatever be the explication given of the eternal generation of the Son, and procession of the Holy Ghost, whether they are each of them self-existent, or, as some call it, αυτοθεος; and it is generally determined, that the Son and Holy Ghost have the same self-existent divine nature: but with respect to their manner of having it, some say the Son has his divine nature from the Father, and the Holy Ghost from the Father and Son; or that the Father only is self-existent, as some speak; or, as most others say, that he is self-subsistent; and that this is his 263personal property, as he is distinguished from the Son and Holy Ghost, whom they conclude not to be self-subsistent, but the one to subsist from the Father, and the other from the Father and the Son. This is a generally received opinion; notwithstanding I must confess myself to be at a loss to account for it: so that the principal thing, in which I am obliged, till I receive farther conviction, to differ from many others, is, whether the Son and Spirit have a communicated or derived Personality: this many assert, but, I think, without sufficient proof; for I cannot but conclude that the divine Personality, not only of the Father, but of the Son and Spirit, is as much independent, and underived, as the divine essence.

Thus we have considered how some have embarrassed this doctrine, by being too nice in their enquiries about it: we shall proceed to consider how others have done prejudice to it, by pretending to explain it; and when they make use of similitudes to that purpose, have rather prejudiced the enemies of this doctrine against it, than given any conviction to them. I shall only mention what I have found in some of their writings, whom, in other respects, I cannot but exceedingly value, as having deserved well of the church of God, in defending this truth with good success, yet, when they take this method to explain this doctrine, to say the best of it, they have done but little service to the cause which they have maintained: thus we find them expressing themselves to this purpose; as the soul of man sometimes reflects on itself, and considers its own nature, powers, and faculties, or when it is conversant about itself, as its object, this produces an idea, which contains the moral image of itself, and is like as when he sees his face in a glass, and beholds the image of himself; this, say they, illustrates the eternal generation of the Son, as God beholding himself, or his divine perfections, begets an image of himself, or has an eternal idea of his own perfections in his mind, which is called his internal word, as opposed to the word spoken, which is external; by this they express the generation of the Son, for which reason he is called, in Heb. i. 3. The brightness of the Father’s glory, and the express image of his person, as the wax expresses the character or mark of the seal that is impressed on it.

Again, they farther add, that there is a mutual love between the Father and the Son, which brings forth a third Person, or subsistence in the Godhead, to wit, the Holy Ghost; so that as there is in the divine essence an infinite understanding reflecting on itself, whereby it begets, a Son, as was before observed, and an infinite will, which leads him to reflect on himself, with love and delight, as the chief good, whereby he brings forth a third Person in the Godhead, to wit, the Holy Ghost, accordingly they describe this divine Person as being the result of the mutual 264joy and delight that there is between the Father and the Son: these explications many are at a loss to understand; and we humbly conceive it would be much better to let them alone, and confess this doctrine to be an inexplicable mystery, or else some other way may be found out, which is less liable to these exceptions, while we explain those scriptures, which speak of the generation of the Son, and the procession of the Holy Ghost.

The scriptures generally brought in defence of this doctrine are such as these.

1. To prove the eternal generation of the Son, there are several scriptures referred to, particularly that in which the Father is represented as speaking to him, in Psal. ii. 7. Thou art my Son; this day have I begotten thee; that is, say they, I have, in my eternal, unsuccessive duration, communicated, or imparted, the divine essence, or, at least, personality, to thee.

Another scripture brought to this purpose is that in Prov. viii. 22, 23, 25. The Lord possessed me, speaking of his eternal Word, or Son, in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was; before the mountains were settled; before the hills was I brought forth. Where they suppose that God’s possessing him, which is certainly to be taken in a different sense from his being the possessor of all creatures, is to be understood of his being God’s proper Son by nature; and his being said to be brought forth, they suppose, proves his eternal generation.

Another scripture brought to the same purpose is that in Micah v. 2. speaking of the Son, it is said, His goings forth have been of old, from everlasting; by which they attempt to prove his being begotten in the divine essence: but how that can be called his going forth, I do not well understand.

Moreover, that scripture before mentioned, in Heb. i. 3. Who being the brightness of his glory, and the express image of his person. And another parallel scripture, in Col. i. 15. Who is the image of the invisible God, the first-born of every creature; where, by first-born, they understand, that he was begotten before all worlds: the divine essence, or, at least, personality, being communicated to him from eternity.

Another scripture, which we before referred to, brought to prove this doctrine, is John v. 26. As the Father hath life in himself, so he hath given to the Son to have life in himself; that is, say some, as the Father hath all divine perfections in himself originally, so the Son hath these perfections, by communication from him; which they suppose not to be an arbitrary, but a necessary, donation.

Again, this is farther proved, from John i. 17. where he is 265said to be the only begotten Son of the Father. And ver. 18. The only begotten Son, who is in the bosom of the Father. From the former of which scriptures they prove the eternal generation of the Son; and from the latter, his being begotten in the divine essence, which distinguishes it from all finite productions, which are out of himself.

Moreover, there are many other scriptures that speak of our Saviour as the Son of God; and particularly in Matth. xvi. 16. he is called, The Son of the living God; and in Rom. viii. 32. his own Son, ἱδιος υιος, which some render, his proper Son, that is, not only his Son, who has the same divine nature with himself, but as implying also the manner of its communication; and in Mat. iii. 17. he is called his beloved Son.

2. We shall now consider the scriptures that are generally brought to prove the procession of the Holy Ghost, in the sense before explained. Thus he is said, in John xv. 26. to be sent by the Son from the Father; and to proceed from the Father; where they suppose that this proceeding from the Father signifies the communication of the divine essence, or, at least, his personality; and his being sent by the Son, implies, that this communication is from him, as well as the Father. So in Gal. iv. 6. it is said, God hath sent forth the Spirit of his Son; and, in John xvi. 7. our Saviour says, I will send him unto you, and ver. 14. He shall receive of mine, and shall shew it unto you; these scriptures, if not brought directly to prove this doctrine, are, notwithstanding, supposed sufficient to evince the truth thereof, inasmuch as the Son could not send him, if he had not proceeded from him; nor could he have received that which he shews to his people, if he had not, from all eternity, received his divine essence, or personality, from him.

There is another scripture, brought by some very valuable divines, to prove the Spiration of the Holy Ghost, which is so termed, either as supposed to be expressive of the manner of his having his personality as a Spirit, or else it is taken from those words of scripture, brought to prove this Spiration, John xx. 22. in which our Saviour is said to have breathed on his disciples, saying, Receive ye the Holy Ghost; which external sign, or symbol, used in the act of conferring him on them in time, proves his procession from him from eternity; as a temporal procession supposes an eternal one.

These are the scriptures which are generally brought to prove this doctrine. But we shall take occasion to enquire, whether there may not be another sense given thereof, which is less liable to exception, as well as more intelligible. It is to be owned, that they contain some of the deep things of God; and therefore it is no wonder, if they are reckoned among those scriptures that are hard to be understood: but so far as I have any light, 266either from the context of the respective scriptures, or the analogy of faith, I cannot but conclude that these, and all others of the like nature, that are brought to prove the eternal generation, or Sonship of Christ, respect him as God-man, Mediator;^[98] and those other scriptures, that speak of the procession of the 267Holy Ghost, respect the subserviency of his acting as a divine Person to the Mediator’s glory, in applying the work of redemption.

And here we shall consider these scriptures in particular; and then answer some objections that may be brought against this sense thereof, whereby, I hope, it will appear, that we assert nothing but what tends to the glory of the Son and Spirit, establisheth the doctrine of the ever-blessed Trinity, and agrees with the commonly received faith, so far as it is founded on scripture, without being tenacious of those modes of speaking, which have the sanction of venerable antiquity, and are supported by the reputation of those who have used them; though it may be, those scriptures will be otherwise understood by them, who regard explications that are merely human, no farther than they are defensible.

The first scripture before mentioned, which was brought to prove the eternal generation of the Son, was Psal. ii. 7. Thou art my Son, this day have I begotten thee. This cannot, I humbly conceive, respect the communication of the divine nature, or personality to the Son, as appears from the words immediately foregoing, in which it is said, I will declare the decree, or what I had before decreed, or determined. Far be it from us to suppose that the divine nature, or personality, of the Son was the result of an act of the divine will: and, indeed, the whole Psalm plainly speaks of Christ as Mediator; as such he is said, ver. 6. To be set as God’s king, on his holy hill of Sion, and, as such, he is said to intercede with, or ask of God; and, as the result hereof, the Father is said, ver. 8. to give him the heathen for his inheritance, and the uttermost parts of the earth for his possession; and all this is spoken of him, as a farther explication of those words, Thou art my Son, this day have I begotten thee. And the apostle, in Heb. i. 5. refers to this scripture, when speaking of him as Mediator, and as having, by inheritance, obtained a more excellent name than the angels; which he has done, as he is constituted heir of all things: and he subjoins that promise, I will be to him a Father, and he shall be to me a Son, that is, he shall perform that obedience that is due from him as a Son; and I will give unto him those rewards, which are due from a Father, who has committed this work to him, with a promise of the conferring those revenues of Mediatorial glory on him, that should ensue on his fulfilling it. Moreover, this scripture is referred to, by the apostle, in Acts xiii. 32, 33. when he says, That the promise, which was made to the fathers, God hath fulfilled the same unto their children, in that he hath raised up Jesus again, as it is written in the second Psalm, Thou art my Son, this day have I begotten thee. So that it is plain the Psalmist speaks of him as having finished his work 268of redemption, at which time he was raised from the dead; and then, in the fullest sense, he had the heathen for his inheritance. And, upon this account, he is also called, in Rev. i. 5. The first begotten of the dead; and, in Col. i. 18. The first-born from the dead.

The next scripture brought to prove the eternal generation of the Son, in Prov. viii. 22, 23, 25. refers to Christ, as Mediator; when God is said to possess him in the beginning of his way, the meaning is, that in his eternal design oi grace relating to the redemption of man, the Father possessed, or laid claim to him as his Son, or servant, appointed in the human nature, to bring about that great work; and accordingly it follows, I was set up from everlasting, that is, fore-ordained of God, to be the Mediator and head of his elect: and this agrees very well with what follows, ver. 30, 31. I was daily his delight, that is, God the Father was well pleased with him, when foreseeing from all eternity what he would do in time, to secure the glory of his perfections in the redemption of man, as God publicly testified his well-pleasedness in him, when he was actually engaged in this work. And it is farther added, That he was always rejoicing before him; rejoicing in the habitable part of his earth, and his delights were with the sons of men; which signifies the great pleasure Christ had, in his eternal fore-sight of what he would do for the sons of men, whom he is elsewhere said to have loved with an everlasting love.

The next scripture is in Micah v. 2. where speaking of the Son, it is said, Whose goings forth have been of old, from everlasting. For the understanding of which scripture, let us consider, that God’s goings are sometimes taken in scripture for what he does, whereby he renders himself the object of his people’s astonishment and praise; these are his visible goings. Thus, Psal. lxvi. 24. They have seen thy goings, O God, even the goings of my God, my King, in the sanctuary; that is, they shall see the great things which thou wilt do for man, in the work of redemption: so in this scripture, the sense whereof we are considering, we read of Christ’s goings forth, his invisible goings, as we may call them, or his secret purposes, or designs of grace, relating to the redemption of his people: His goings forth were from everlasting; that is, he did, from eternity, design to save them; the outgoings of his heart were towards them, and, as the result hereof, he came into the world according to this prediction, and was born in Bethlehem, as in the foregoing words.

The next scripture is in Heb. i. 3. where he is said to be the brightness of his, that is, his Father’s glory, and the express image of his person. By the former expression, I humbly conceive, is meant, that the glory of the divine perfections shines 269forth most illustriously in Christ, our great Mediator, as the apostle expresses it elsewhere, 2 Cor. iv. 6. God hath shined in our hearts, to give the knowledge of his glory, in the face of Jesus Christ. By the latter expression, in which Christ is called the express image of his Person, I humbly conceive, is meant, that though his divine nature be the same with the Father’s, yet his Personality is distinct; and therefore it is not said to be the same, but the image of his Father’s; and it also proves his proper divine Personality, as being, in all respects, like that of the Father, though not the same.

The next scripture is in John v. 26. As the Father hath life in himself; so hath he given to the Son to have life in himself. We cannot think that the Father’s having given to the Son to have life in himself implies his giving him the divine perfections, for the propriety of that mode of speaking cannot be defended consistently with his proper underived Deity. But I humbly conceive that the meaning of it is this; that as the Father hath life in himself, that is, as he has eternal life, or that fulness of grace and glory, which his people are to be made partakers of, at his own disposal, and has designed to give it, in his eternal purpose; so hath he given to the Son, as Mediator, to have life in himself, that is, that, as such, he should be the treasury of all this grace, and that he should have life in himself to dispense to them. This is very agreeable to his character and office, as Mediator, and with what follows, ver. 24. where it is said; Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life; and ver. 27. it is farther added, that He, to wit, the Father, hath given him authority to execute judgment also, because he is the Son of man; which plainly denotes, that this life, which he has received from the Father, is that eternal life, which he is impowered or commissioned to bestow on his people, as Mediator; this he has in himself, and accordingly he is said, John i. 14. to be full of grace and truth; and Col. i. 19. It pleased the Father that in him should all fulness dwell.

The next thing to be considered, is the sense of those many scriptures, in which our Saviour is described as the Son of God, or the Son of the living God, or his only begotten Son, or his own or proper Son, as distinguished from all others, which, I humbly conceive, sets forth his glory, as Mediator, which we shall endeavour to prove. But, to prepare our way for the prosecution of this argument, as well as to prevent any misconstruction that might give prejudice thereunto, we shall take leave to premise,

1. That when we read of the Son of God, as dependent on the Father, inferior and obedient to him; and yet, as being 270equal with him, and having the same divine nature, we cannot conceive of any character which answers to all these ideas of sonship, unless that of a Mediator. If we consider the properties of sonship among men, every one who stands in this relation to a Father is dependent on him. In this respect, the father is the cause of his son, and it is not like other productions, for no effect can, properly speaking, be called a son, but that which hath the same kind of nature with his father; and the relation of sonship always connotes inferiority, and an obligation to yield obedience. I do not apply this, in every respect, to the Sonship of Christ, which no similitude, taken from mere creatures, can sufficiently illustrate; but his character, as Mediator, seems to answer to it, more than any thing else that can be said of him, since he has, as such, the same individual nature with the Father, and also is inferior to, and dependent on him. As a son, among men, is inferior to, and dependent on, his father, and, as the prophet speaks, Mal. i. 6. Honoureth his father; so whatever Christ is, as Mediator, he receives it from the Father, and, in all that he does, he honoureth his Father, as he says, John viii. 49. As the whole work of redemption is referred to the Father’s glory, and the commission, by which he acts as Mediator, is received from the Father, so, as a Son, he refers all the glory thereof to him.

2. This account of Christ’s Sonship does not take away any argument, by which we prove his Deity; for when we consider him as Mediator, we always suppose him to be both God and man, which is what we intend when we speak of the Person of Christ in this respect; so that, as God, he is equal with the Father, and has an equal right to divine adoration. This belongs to him as much, when considered as Mediator, as it can be supposed to do, if we consider his Sonship in any other respect.

3. It does not take away any argument to prove his distinct Personality from the Father and Holy Ghost, or, at least, if it sets aside that which is taken from the dependence of his Personality on the Father, as received from him by communication, it substitutes another in the room of it, inasmuch as to be a Mediator is, without doubt, a personal character; and because neither the Father, nor the Holy Ghost, can be said to be Mediators, it implies, that his Personality is distinct from theirs; likewise his acting as Mediator from the Father; and the Holy Spirit’s securing the glory which arises to him from hence, and applying the redemption purchased by him, is a farther proof of this distinction of the Persons in the Godhead.

4. Since we consider the Mediator as both God and man, in one Person, we do not suppose that this character respects either of his two natures, considered separately.

271(1.) Not his divine nature. It is true, that his having the same nature with the Father might be reckoned, by some, a character of Sonship, as it contains one ingredient in the common idea that we have among men. They, as sons, are said to have the same kind of nature with their fathers; so our Saviour’s having the same individual nature with the Father might give occasion to some to denominate him, for that reason, his Son; but though this may be the foundation of his being called God’s proper Son, ιδιος υιος, yet this is not his distinguishing character as a Son: for it would follow from hence, that the Holy Ghost, who has the same nature with the Father, would, for that reason, be called his Son, which is contrary to the scripture-account given of him, as proceeding from the Father and the Son.

(2.) This character of Christ, as God-man, Mediator, does not respect his human nature, considered separately from his divine, nor any of those peculiar honours conferred upon it, beyond what any mere creatures are made partakers of.

This leads us to consider the difference between this notion of his Sonship, and that which was generally assigned, as the reason of his being so called, by the Socinians; these generally speak of Christ, as being denominated the Son of God, because of the extraordinary and miraculous conception, or formation, of his human nature in the womb of the Virgin; and for this they refer to that scripture in Luke i. 35.^[101] The Holy Ghost 272shall come upon thee, and the power of the highest shall overshadow thee; therefore also that Holy Thing, which shall be born of thee, shall be called the Son of God. The sense, in which 273they understand this text, is, that Christ is called the Son of God, because of this extraordinary event: But we cannot think that a miraculous production is a sufficient foundation to support 274this character, and therefore must conclude, that the glory of Christ’s Sonship is infinitely greater than what arises from thence: therefore, I humbly conceive that this scripture is to be understood, with a small variation of the translation, in this sense, The Holy Ghost shall come upon thee, &c. because that Holy Thing, which shall be born of thee, shall be called, as he really is, the Son of God; that is, he is as Mediator, an extraordinary Person appointed to execute a glorious office, the Godhead and the manhood being to be united together, upon which account he is called the Son of God: and therefore it is expedient that the formation of his human nature should be in an extraordinary way, to wit, by the power of the Holy Ghost.

Again, there is a very wide difference between our account of Christ’s Sonship, as Mediator, and theirs, as taken from this scripture, in that they suppose that his being called the Son of God, refers only to some dignities conferred upon him, whom they suppose to be no more than a man. This is infinitely below the glory, which we ascribe to him, as Mediator, since their idea of him, as such, how extraordinary soever his conception was, argues him to be no more than a creature; but ours, as has been before observed, proves him a divine Person, since we never speak of him, as Mediator, without including both natures.

Having premised these things, to explain our sense of Christ’s being called the Son of God, as Mediator, we proceed to prove this from scripture. And here we are not under a necessity of straining the sense of a few scriptures, to make them speak agreeably to this notion of Christ’s Sonship; but, I think, we have the whole scripture, whenever it speaks of Christ, as the Son of God, as giving countenance to this plain sense thereof; so that I cannot find one place, in the whole New Testament, in which Christ is called the Son of God, but it is, with sufficient evidence, proved, from the context, that it is applied to him, as Mediator. Here we shall refer to several scriptures, in which he is so considered: thus that scripture before-mentioned, in Matth. xvi. 16. where Peter confesses, Thou art Christ, the Son of the living God; in which, speaking of him as 275Christ, or the Mediator, that is, the Person who was invested in the office, and came to perform the work of a Mediator, he is, in this respect, the Son of the living God; so when the high priest asked our Saviour, Matth. xxvi. 63. Art thou the Christ, the Son of God? that is, art thou the Messiah, as thou art supposed to be by thy followers? Our Saviour, in ver. 64. replied to him, Thou hast said, that is, it is as thou hast said; and then he describes himself in another character, by which he is often represented, as Mediator, and speaks of the highest degree of his Mediatorial glory to which he shall be advanced at his second coming, ver. 64. Nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. And, doubtless, the centurion, and they who were with him, when they confessed that he was the Son of God, in Matth. xxvii. 54. understood by it, that he was the Messiah, or the Christ, which is a character by which he was most known, and which had been supported by so many miracles, and was now confirmed by this miracle of the earthquake, which gave him this conviction; also in Luke iv. 41. when the devils are represented as crying out, Thou art Christ, the Son of God, it follows, that they knew that he was Christ; so that the commonly received notion of our Saviour’s Sonship was, that he was the Christ. And in John xi. 3. when Jesus says concerning Lazarus, that his sickness was not unto death, that is, not such as that he should continue in the state of the dead, but for the glory of God, that the Son of God might be glorified thereby, the meaning is, that he might give a proof of his being the Christ, by raising him from the dead; therefore, when he speaks to Martha, with a design to try whether she believed he could raise her brother from the dead, and represents himself to her as the object of faith, she replies, ver. 27. I believe that thou art the Christ the Son of God, which should come into the world. Again, it is said, in Acts ix. 20. that Saul, when converted, preached Christ in the synagogues, that he is the Son of God, that is, he proved him to be the Messiah; and accordingly, ver. 22. when he was establishing the same doctrine, it is said, that he proved that he was the very Christ.

Moreover, our Saviour is farther described, in scripture, as executing some of his mediatorial offices, or as having received a commission to execute them from the Father, or as having some branches of mediatorial glory conferred upon him, at the same time that he is called the Son of God, which gives us ground to conclude, that this is the import of his Sonship. Thus we read, Heb. iv. 14. that we have a great High Priest that is passed into the heavens, Jesus, the Son of God; and in John i. 29. John the Baptist gives a public testimony to him, as sustaining 276such a character, which belongs to him, as Mediator, when he says, Behold the Lamb of God which taketh away the sins of the world; and afterwards, referring to the same character, he says, ver. 34. I saw, and bare record, that this is the Son of God; and at another time he gives a noble testimony to him, as God-man, Mediator, John iii. 29, &c. when he calls him, The Bridegroom which hath the bride, that is, who is related to, and has a propriety, in his church, and that he testifies what he has seen and heard, and that it is he whom God hath sent, who speaks the words of God, for God giveth not the Spirit by measure unto him; and then, as a farther explication hereof, he says, ver. 35. The Father loveth the Son, and hath given all things into his hand. This is, in effect, the same, as when he is called elsewhere, his beloved Son; and, in Heb. iii. 6. Christ is said to be a Son over his own house, whose house are we; which denotes not only his propriety in his church, but his being the Head thereof, as Mediator; and the apostle, 1 Thess. i. 10. speaks of him, as the Son of God, whom we are to wait for from heaven; whom he has raised from the dead, even Jesus, which delivered us from the wrath to come; and, Gal. ii. 20. he speaks of the Son of God, as one who loved him, and gave himself for him; and Col. i. 13. he is spoken of as God’s dear Son, and, at the same time, as having a kingdom, into which his people are translated; and in the following verse, as the person in whom we have redemption, through his blood, who is the image of the invisible God, the first-born of every creature; which seems to be taken in the same sense as when he said, Heb. i. 2. to have been appointed Heir of all things, and so referring to him as God-man, Mediator.

Moreover, when he is considered as a Son related to his Father; this appears, from the context, to be a description of him as Mediator. Thus, John xx. 17. he says, I ascend unto my Father, and your Father; to my God, and your God; that is, my Father by whom I am constituted Mediator, and your Father, namely, the God who loves you for my sake: he is first my God, as he has honoured, loved and glorified me; and then your God, as he is reconciled to you for my sake; so the apostle says, 2 Cor. i. 3. Blessed be God, even the Father of our Lord Jesus Christ; the Father of mercies, and the God of all comfort.

Object. 1. In these scriptures, and others of the like nature, there are two ideas contained; namely, one of our Saviour, as the Son of God, by eternal generation; the other of him, as Mediator; whereas we suppose that one contains only an explication of the other.

Answ. If Christ’s Sonship, in the sense in which it is generally explained, were sufficiently proved from other scriptures, 277which take no notice of his mediatorial character, or works, or could be accounted for, without being liable to the difficulties before-mentioned, and if his character, as Mediator, did not contain in it an idea of Personality, the objection would have more weight than otherwise it seems to have.

Object. 2. It is said, Gal. iv. 4. God sent forth his Son, made of a woman, made under the law; therefore he was the Son of God before he was sent into the world, when made of a woman, and under the law, that is, his Son by eternal generation.

Answ. The answer I would give to this objection is,

1. It is not necessary to suppose that Christ had the character of a Son before he was sent, though he had that of a divine Person; since the words may, without any strain, or force, upon the sense thereof, be understood thus; when the fulness of time was come, in which the Messiah was expected, God sent him forth, or sent him into the world, with the character of a Son, at which time he was made of a woman, made under the law; the end whereof was, that he might redeem them that were under the law.

2. If we suppose Christ had the character of a Son before he was sent into the world, it will not overthrow our argument: since he was, by the Father’s designation, an eternal Mediator, and, in this respect, God’s eternal Son; and therefore, he who before was so by virtue of the eternal decree, is now actually sent, that he might be, and do, what he was from all eternity designed to be, and do: he was set up from everlasting, or appointed to be the Son of God; and now he is sent to perform the work which this character implies in it.

Object. 3. It is farther objected, that his Sonship is distinct from his being Mediator, inasmuch as it is said, Heb. v. 8. Though he were a Son, yet learned he obedience by the things which he suffered. Now it cannot, in propriety of speech, be said, though he were Mediator, yet he learned obedience, since he was under an obligation to obey, and suffer as Mediator; therefore the meaning must be, though he were a Son by eternal generation, yet he condescended to put himself into such a capacity, as that he was obliged to obey, and suffer, as Mediator.

Answ. The stress of the objection lies in the word which we render though, Και περ ων υιος &c. which may be rendered, with a small variation, though being a Son, he learned obedience by the things he suffered; but being made perfect, viz. after his sufferings, he became the author of eternal salvation, unto all them that obey him; and then it takes away the force of the objection. However, I see no absurdity if it be rendered, as it is in the vulgar Latin version, And, indeed, being a Son, he 278learned obedience^[102], and then it proves the argument we are endeavouring to defend, q. d. it is agreeable to the character of a son to learn obedience; it was with this view that it was conferred upon him, and in performing obedience, and suffering as Mediator, and thereby securing the glory of the divine perfections in bringing about the work of our redemption, he acted in pursuance of that character.

Object. 1. It will be farther objected, that what we have said concerning the Sonship of Christ, as referred to his being Mediator, has some consequences attending it, which seem derogatory to his Person; particularly, it will follow from hence, that had not man fallen, and stood in need of a Mediator, our Saviour would not have had that character, and therefore never have been described as the Son of God, or worshipped as such. And our first parents, while in the state of innocency, knowing nothing of a Mediator, knew nothing of the Sonship of Christ, and therefore could not give him the glory, which is the result thereof. Moreover, as God might have prevented the fall of man, or, when fallen, he might have refused to have recovered him by a Mediator; so our Saviour might not have been the Son of God, that is, according to the foregoing explication thereof, a Mediator between God and man.

Answ. This objection may be very easily answered, and the charge, of Christ’s mediatorial Sonship being derogatory to his glory, removed; which that we may do, let it be considered,

1. That we allow, that had not man fallen, our Saviour would not have been a Mediator between God and man; and the commonly received notion is true, that his being a Mediator is, by divine ordination and appointment, according to the tenor of several scriptures relating thereunto; and I see no absurdity in asserting, that his character, as the Son of God, or Mediator, is equally the result of the divine will, or decree. But this I hope, if duly considered, will not contain the least diminution of his glory, when we farther assert,

2. That though our Saviour had not sustained this character if man had not fallen, or if God had not designed to bring about the work of redemption by him, yet he would have been no less a distinct Person in the Godhead, and, as such, would have had a right to divine glory. This appears from what hath been before said, concerning his personality being equally 279necessary with his Deity, which, if it be not communicated to him, certainly it has not the least appearance of being the result of the divine will; and, indeed, his divine personality is the only foundation of his right to be adored, and not his being invested in an office, which only draws forth, or occasions our adoration. When we speak of Christ’s being adored, as Mediator, it is his divine personality, which is included in that character, that renders him the object of adoration, and not his taking the human nature, or being, or doing, what he was, or did, by divine appointment; and I question whether they, who assert that he had the divine nature, or personality, communicated to him, will lay the stress of his right to divine adoration, on its being communicated, but on his having it, abstracting from his manner of having it; so when we speak of Christ as Mediator, it is his having the divine glory, or personality, which is included in that character, that renders him the object of adoration; therefore, if man had not fallen, and Christ had not been Mediator, he would have had a right to divine glory, as a Person in the Godhead. And I doubt not but that our first parents, before they fell, had an intimation hereof, and adored him as such; so that if Christ had not been Mediator, it would only follow from thence, that he would not have had the character of a Son, but he would, notwithstanding, have had the glory of a divine Person; for though his sonship be the result of the divine will, his personality is not so.^[103]

280Having enquired into the sense of those scriptures which treat of the Sonship of Christ, we shall next consider those that are generally brought to prove the procession of the Holy 281Ghost; the principal of which, as has been before observed, are in John xiv. 26. and chap. xv. 26. and xvi. 7. in which he is said to proceed from the Father, or to be sent by the Father 282in Christ’s name, or to be sent by the Son. We have already considered the most commonly received sense hereof, as including in it an eternal procession, viz. the communication of 283the divine essence, or personality to him, as distinguished from the eternal generation of the Son; but now we shall enquire whether there may not be another sense given of these scriptures, 284agreeable to the analogy of faith, that may be acquiesced in by those, who cannot so well understand, or account for, the common sense given thereof, which, I humbly conceive, is 285this: that the Spirit is considered not with respect to the manner of his subsisting, but with respect to the subserviency of his acting, to set forth the Mediator’s glory, and that of the Father 286that sent him. I chuse to call it a subserviency of acting, without connoting any inferiority in the agent; or if we suppose that it argues any inferiority in the Holy Spirit, this is 287only an inferiority in acting, as the works that he does are subservient to the glory of the Mediator, and of the Father, though his divine personality is, in all respects, equal with 288theirs. This explication of these texts, is allowed of by many, if not by most, of those who defend the doctrine of the Trinity, notwithstanding their maintaining another notion of the Spirit’s 289procession from the Father and the Son, from all eternity, in the sense before considered. I need only refer to that explication which a great and learned divine gives of these, and 290such like texts, notwithstanding his adhering, in other respects, to the common mode of speaking, relating to the eternal generation of the Son, and procession of the Holy Ghost. His 291words are these^[106]: “All that discourse which we have of the mission, and sending of the Holy Ghost, and his proceeding and coming forth from the Father and Son, for the ends specified, John xiv. 26. and xv. 26. and xvi. 7, 13. concerns not at all the eternal procession of the Holy Ghost from the Father and Son, as to his distinct personality and subsistance, but belongs to that œconomy, or dispensation of the ministry, that the whole Trinity proceedeth in, for the accomplishment of the work of our salvation.”

Now if these scriptures, which are the chief in all the New Testament, on which this doctrine is founded, are to be taken in this sense, how shall we find a sufficient proof, from other scriptures, of the procession of the Holy Ghost in any other sense? Therefore, that we may farther explain this doctrine, let us consider, that whatever the Son, as Mediator, has purchased, as being sent by the Father for that end, is applied by the Holy Ghost, who therefore acts in subserviency to them. This is generally called, by divines, the œconomy of persons in the Godhead, which, because it is a word that we often use, when we consider the distinct works of the Father, Son, and Spirit, in their respective subserviency to one another, we shall take occasion briefly to explain, and shew how it may be applied to them in that respect without inferring any inferiority as to what concerns their Personal glory. We shall say nothing concerning the derivation, or use, of the word œconomy, though we cannot forbear to mention, with indignation, the sense which some of the opposers of the blessed Trinity have given of it, while laying aside all the rules of decency and reverence, which this sacred mystery calls for, they represent us, as speaking of the family-government of the divine Persons, 292which is the most invidious sense they could put upon the word, and most remote from our design in the use of it. Now that we may explain and apply it to our present purpose, let it be considered,

1. That all those works, which are the effects of the divine power, or sovereign will, are performed by all the Persons in the Godhead, and attributed to them in scripture; the reason whereof is very evident, namely, because the power and will of God, and all other divine perfections, belong equally, and alike, to the Father, Son, and Spirit: if therefore that which produces these effects belongs to them, then the effects produced must be equally ascribed to them; so that the Father is no more said to create and govern the world, or to be the author of all grace, and the fountain of blessedness, than the Son and Spirit.

2. Nevertheless, since the Father, Son, and Spirit, are distinct Persons, and so have distinct personal considerations in acting, it is necessary that their personal glory should be demonstrated, or made known to us, that our faith and worship may be fixed on, and directed to them, in a distinct manner, as founded thereon.

3. This distinction of the Persons in the Godhead cannot be known, as their eternal power or Deity is said to be, by the works of creation and providence, it being a doctrine of pure revelation; therefore,

4. We are given to understand, in scripture, when it treats of the great work of our salvation, that it is attributed first to the Father, then to the Son, as Mediator, receiving a commission from him to redeem and save his people, and then to the Holy Ghost, acting in subserviency thereunto; this is what we are to understand when we speak of the distinct œconomy of the Father, Son, and Spirit, which I cannot better express than by considering of it as a divine determination, that the personal glory of the Father, Son, and Spirit, should be demonstrated in such a way. Now, to instance in some particular acts, or works; when a divine Person is represented in scripture as doing, or determining to do, any thing relating to the work of our redemption, or salvation, by another divine Person, who must, for that reason, be considered herein, as Mediator, it is to be understood of the Father, in this œconomic sense, inasmuch as, by this means, he demonstrates his personal glory: thus it is said, Eph. i. 4, 5. He, i. e. the Father, hath chosen us in him, namely, the Son; and he is said to have predestinated us unto the adoption of children by Jesus Christ. Though election and predestination are also applied to the Son and Spirit, when they have another reference corresponding with the demonstration of their personal glory, yet, 293in this place, they are only applied to the Father. And there are several other scriptures, in which things done are particularly applied to the Father for the same reason. Thus, 2 Cor. v. 18, 19. it is said, God hath reconciled us to himself by Jesus Christ, and that he was in Christ, reconciling the world to himself; and, in 1 Cor. i. 30. it is said, Of him, namely the Father, are ye in Christ Jesus, who of God, that is, the Father, is made unto us wisdom, &c. in which, and several other scriptures to the same purpose, the Father is, in a peculiar manner, intended, because considered, as no other divine person is, as acting by the Mediator, or as glorifying the perfections of the divine nature, which belong to him, by what this great Mediator did by his appointment.

Moreover when a divine Person is considered as acting in subserviency to the Father’s glory, or executing a commission relating to the work of redemption, which he had received from him, and accordingly performing any act of obedience in an human nature assumed by him for that purpose, this is peculiarly applied to, and designed to demonstrate the Son’s Personal character, as belonging to no other Person in the Godhead but him. Of this we have several instances in scripture; thus though to judge the world be a branch of the divine glory, which is common to all the Persons in the Godhead; yet there are some circumstances in the character of a divine Person in particular, who is denominated as Judge of quick and dead, that are applicable to none but the Son; and so we are to understand that scripture, John v. 22. The Father judgeth no man, but hath committed all judgment unto the Son; that is, the Son is the only Person in the Godhead who displays his Mediatorial character and glory, as the Judge of the whole world; yet when there is another personal character ascribed to God, as the Judge of all; or when he is said to judge the world in righteousness, by that Man, to wit, our Lord Jesus, whom he hath ordained, as in Acts xvii. 31. then this personal character determines it to belong to the Father.

Again, to give eternal life is a divine prerogative, and consequently belongs to all the Persons in the Godhead; yet when a divine Person is said to give eternal life to a people, that were given to him for that purpose, and to have received power, or authority, from another, to confer this privilege as Mediator, then it is peculiarly applied to the Son: thus John xvii. 2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

Moreover, when a divine Person is said to do any thing in subserviency to the Mediator; or, as it is said, in John xvi. 14. He shall glorify me; for he shall receive of mine, and shall shew it unto you, this is peculiarly applied to the Spirit. So 294when he is said to give his testimony to the mission, or work of the Mediator, by any divine works performed by him, this is peculiarly applied to him; or when he is said to sanctify and comfort, or to seal and confirm believers unto the day of redemption. Though these being divine works, are, for that reason, applicable to all the Persons in the Godhead; yet when he is said to perform them in a way of subserviency to Christ, as having purchased them, then his distinct personal character, taken from thence, is demonstrated, and so these works are especially applied to him. This is what we understand by that peculiar œconomy, or dispensation, which determines us to give distinct personal glory to each of the Persons in the Godhead.

And now we are speaking of the Spirit, considered as acting, whereby he sets forth his Personal glory, we may observe, that, in compliance with this way of speaking, the gifts and graces of the Spirit, are, by a metonymy, called the Spirit, as in Acts xix. 2. when it is said, Have ye received the Holy Ghost? They said unto him, We have not so much as heard whether there be any Holy Ghost. We are not to understand it as though they had not heard whether there were such a Person as the Holy Ghost; but they had not heard that there was such an extraordinary dispensation of the gifts of the Holy Ghost conferred on men; so John vii. 39. it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified; the word given being supplied in our translation, and not in the original; it ought rather to be rendered, The Holy Ghost was not as yet; by which we are to understand the gifts of the Holy Ghost, and not his Personality, which was from all eternity.

And here we may farther observe, that when the Holy Ghost is spoken of as a Person, that word which denotes his Personality, ought not to be rendered It, but He, as expressive of his Personal character; but when it is taken in a figurative sense, for the gifts or graces of the Spirit, then it should be translated It. This is sometimes observed in our translation of scripture; as in John xvi. 13. it is said of the Spirit, He will guide you into all truth, where the Personal character of the Spirit is expressly mentioned, as it ought to be: but it is not duly observed by our translators in every scripture; Rom. viii. 16. it is said, The Spirit itself beareth witness, which ought to have been rendered Himself; as also in ver. 26. The Spirit itself maketh intercession for us. The same ought to be observed in all other scriptures, whereby we may be led to put a just difference between the Spirit, considered as a divine Person; or as acting, or producing those effects, which are said to be wrought by him.

Thus concerning the Sonship of Christ, and the procession of 295the Holy Ghost. What I have said, in attempting to explain those scripture that treat of the Person of Christ, as God-man, Mediator, and of his inferiority, in that respect, (or as he is said to sustain that character) to the Father; as also those which speak of the subserviency of the Spirit, in acting, to the Father and the Son, does not, as I apprehend, run counter to the common faith of those who have defended the doctrine of the ever blessed Trinity. Therefore I hope that when I call one the Sonship of Christ, and the other the procession of the Holy Ghost, this will not be deemed a new and strange doctrine. And I cannot but persuade myself, that what I have said concerning the Mediator, as acting in obedience to the Father, and the Spirit, in subserviency to him, will not be contested by those who defend the doctrine of the Trinity. And, if I have a little varied from the common way of speaking, I hope none will be offended at the acceptation of a word, especially since I have endeavoured to defend my sense thereof, by referring to many scriptures. And, if I cannot give into the common explication of the eternal generation of the Son, and the procession of the Holy Ghost, I am well satisfied I do no more than what many Christians do, who have received the doctrine of the Trinity from the scripture, and are unacquainted with those modes of speaking which are used in the schools: these appear as much to dislike them, when used in public discourses about this doctrine, as any other can do, what has been attempted to explain it in a different way.

IV. We shall now proceed to consider the Godhead of the Son, and Holy Ghost, as maintained in one of the answers we are explaining, by four general heads of argument.

I. From those divine names which are given to them, that are peculiar to God alone.

II. From their having the divine attributes ascribed to them, and consequently the divine nature.

III. From their having manifested their divine glory, by those works that none but God can perform.

IV. From their having a right to divine worship, which none but God is worthy to receive.

If these things be made to appear, we have all that we need contend for; and it will be evident from thence, that the Son and Holy Ghost are God equal with the Father. These heads of argument we shall apply to them distinctly; and,

First, To the Son, who appears to be God equal with the Father,

I. From those divine names given to him, that are peculiar to God alone. And here we shall premise something concerning the use of names given to persons, together with the design 296thereof. Names are given to persons, as well as things, with a twofold design.

1. Sometimes nothing else is intended thereby, but to distinguish one from another, in which sense the names given are not in themselves significant, or expressive of any property, or quality, in those that are so described. Thus most of those names we read of in scripture, though not all of them, are designed only to distinguish one man from another, which is the most common use and design thereof; notwithstanding,

2. They are sometimes given to signify some property in those to whom they are applied, viz. what they should be, or do. Thus we have many instances, in scripture, of persons called by names, which have had some special signification annexed to them, assigned as a reason of their being so called. Thus Adam had that name given him, because made of earth; and Eve was so called, because she was the mother of all living. The same may be said concerning Seth, Noah, Abraham, Isaac, Jacob, Moses, Joshua, Samuel, and several others, whose respective names have a signification annexed to them, agreeable to the proper sense of the words, and the design of their being so called.

And, to apply this to our present purpose, we may conclude, that when names are given to any divine Person, they are designed to express some excellency and perfection belonging to him; and therefore we shall have sufficient reason to conclude the Son to be a divine Person, if we can make it appear that he has those names given to him in scripture, which are proper to God alone. And,

1. The name Jehovah is given to him, which is peculiar to God. Here we shall prove, First, that the name Jehovah is peculiar to God. And, Secondly, that it is ascribed to Christ.

(1.) That the name Jehovah is peculiar to God, whereby he is distinguished from all creatures: thus it is said, Isa. xlii. 8. I am the Lord, or Jehovah, that is my name, and my glory will I not give to another; or, as the text may be rendered, I am Jehovah, that name of mine, and my glory, which is signified thereby, will I not give to another: therefore it follows, that it is an incommunicable name of God: and when he says, I will not give it to another, it supposes that it necessarily belongs to him; and therefore that he cannot give it to another, since that would be unbecoming himself; therefore this name, which is expressive of his glory in so peculiar a manner, is never given to any creature.

There are other scriptures to this purpose, in which the name Jehovah is represented, as peculiar to God. Thus when the prophet Amos had been speaking of the glory of God, as displayed in the works of creation and providence, he adds, that 297the Lord, or Jehovah, is his name, chap. v. 8. So that those works, which are peculiar to God, might as well be applied to creatures, as that name Jehovah, which is agreeable thereunto. And in chap. ix. 6. the prophet gives another magnificent description of God, with respect to those works that are peculiar to him, when he says, It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth; and then he adds, the Lord, or Jehovah, is his name.

Again, it is said, in Psal. lxxxiii. 18. That men may know, that thou, whose name alone is Jehovah, art the most high over all the earth. This is never said of any other divine names, which are, in a limited sense, sometimes given to creatures; and, indeed, all creatures are expressly excluded from having a right hereunto.

Again, there are other scriptures, in which this name Jehovah is applied to God, and an explication thereof subjoined, which argues that it is peculiar to him. Thus when Moses desired of God, that he would let him know what his name was for the encouragement of the faith of the Israelites, to whom he sent him, Exod. iii. 13. q. d. he desires to know what are those divine glories, that would render him the object of faith and worship; or how he might describe him in such a way to the children of Israel, whereby they might express that reverence and regard to him, that was due to the great God, who sent him about so important an errand. In answer to which God says, ver. 14. I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you; which description of him doth not set forth one single perfection, but all the perfections of the divine nature; as though he should say, I am a God of infinite perfection; and then he adds, in the following verse, Thou shalt say unto the children of Israel, The Lord, or Jehovah, the God of your fathers hath sent me unto you; where Jehovah signifies the same with I AM THAT I AM. And he adds, This is my memorial unto all generations; therefore this glorious name is certainly peculiar to God.

What has been already observed, under this head, is sufficient to prove that the name Jehovah is proper to God alone. But we might hereunto add another argument, of less weight, which, though we do not lay that stress upon, as though it was sufficient of itself to prove this matter; yet, being added to what has been already suggested, it may not be improper to be mentioned, viz. that the word Jehovah has no plural number, as being never designed to signify any more than the one God; neither has it any emphatical particle affixed to it, as other words in the Hebrew language have; and particularly several 298of the other names of God, which distinguishes him from others; who have those names sometimes applied to them; and the reason of this is, because the name Jehovah is never given to any creature.

And to this we might add, that since the Jews best understood their own language, they may, in some respects, be depended on, as to the sense they give of the word Jehovah; and it is certain they paid the greatest regard to this name, even to superstition. Accordingly, they would never pronounce it; but, instead thereof, use some other expressions, by which they describe it. Sometimes they call it, that name, or that glorious name, or that name that is not to be expressed;^[107] by which they mean, as Josephus says,^[108] that it was not lawful for them to utter it, or, indeed, to write it, which, if any one presumed to do, they reckoned him not only guilty of profaneness, in an uncommon degree, but even of blasphemy; and therefore it is never found in any writings of human composure among them. The modern Jews, indeed, are not much to be regarded, as retaining the same veneration for this name; but Onkelos, the author of the Chaldee paraphrase on some parts of scripture, who lived about fifty years after our Saviour’s time, and Jonathan Ben-Uzziel, who is supposed to have lived as many years before it, never insert it in their writings; and, doubtless, they were not the first that entertained these sentiments about it, but had other writings then extant, which gave occasion thereunto. Some critics conclude, from Jewish writers, that it was never pronounced, even in the earliest ages of the church, except by the High Priest; and when he was obliged, by the divine law, to pronounce it, in the form of benediction, the people always expressed an uncommon degree of reverence, either by bowing, or prostration; but this is not supported by sufficient evidence. Others think it took its rise soon after their return from captivity, which is more probable; however, the reason they assign for it is, because they reckoned it God’s incommunicable name.

And here I cannot but observe, that the translators of the Greek version of the Old Testament, commonly called the LXX. which, if it be not altogether the same with that mentioned by Aristæus, which was compiled almost three hundred years before the Christian Æra, is, without doubt, of considerable antiquity; these never translate the word Jehovah, but, instead thereof, put Κυριος, Lord;^[109] and, even when it seems absurd not to do it, as in Exod. vi. 3. when it is said, by my 299name, Jehovah, was I not known, they render it, by my name, the Lord, was I not known.^[110]

This we take occasion to observe, not as supposing it is a sufficient proof of itself, of the argument we are maintaining, but as it corresponds with the sense of those scriptures before mentioned, by which it appears that this is the proper, or incommunicable, name of God.

Object. It is objected, by the Anti-Trinitarians, that the name Jehovah is sometimes given to creatures, and consequently that it is not God’s proper name; nor does it evince our Saviour’s Deity, when given to him. To prove that it is sometimes given to creatures, they refer to several scriptures; as Exod. xvii. 15. where the altar that Moses erected is called Jehovah Nissi, i. e. the Lord is my banner; and, in Judges vi. 22. another altar that Gideon built, is called Jehovah Shallom; and Gen. xxii. 14. it is said, that Abraham called the name of the place, in which he was ready to offer Isaac, Jehovah Jireh; and, in Ezek. xlviii. 35. it is said, that Jerusalem, from that day, should be called Jehovah Shammah; they add also, that the Ark was called Jehovah, upon the occasion of its being carried up into the city of David, when it is said, Psal. xlvii. 5. The Lord, i. e. Jehovah is gone up with a shout, even the Lord with the sound of a trumpet, and also on other occasions. And the name Jehovah is often, in the Old Testament, given to angels, and therefore not proper to God alone.

Answ. 1. When they pretend that the name Jehovah was given to inanimate things, and in particular to altars, as in the instance mentioned in the objection, that one of the altars was indeed called Jehovah Nissi, it is very unreasonable to suppose, that the name and glory of God was put upon it; had it been a symbol of God’s presence, it would not have been called by this name, especially in the same sense in which our Saviour and the Holy Spirit have it applied to them; and therefore the meaning of this scripture, as I apprehend, is nothing but this, that there was an inscription written on the altar, containing these words, Jehovah Nissi, the design whereof was to signify, to the faith of those who came to worship there, that the Lord was their banner: therefore this name, strictly speaking, was 300not given to the altar, but to God; upon which some, not without good reason, render the word; he built an altar, and called the name of it, the altar of Jehovah Nissi. The same may be said with respect to the altar erected by Gideon, which was called Jehovah Shalom, or the altar of Jehovah Shalom, to the end that all who came to offer sacrifice upon it, might hereby be put in mind that God was a God of peace, or would give peace to them.

2. As for the place to which Abraham went to offer Isaac, which is called Jehovah-Jireh, it was the mount Moriah; and it is certain that this was not known by, or whenever spoken of, mentioned, as having that name; neither had Abraham any right to apply to it any branch of the divine glory, as signified thereby; therefore when it is said, he called the name of the place Jehovah-Jireh, it is as though he should have said, let all that travel over this mountain know, that the Lord was seen, or provided a ram instead of Isaac, who was ready to be offered up; let this place be remarkable, in future ages, for this amazing dispensation of providence, and let them glorify God for what was done here, and let the memory hereof be an encouragement to their faith. Or else we may farther consider him speaking as a prophet, and so the meaning is, this place shall be very remarkable in future ages, as it shall be the mount of vision; here Jehovah will eminently appear in his temple, which shall be built in this place. Or if you take the words in another sense, viz. God will provide, it is as though he should say, as God has provided a ram to be offered instead of Isaac, so he will provide the Lamb of God, who is to take away the sin of the world, which was typified by Isaac’s being offered. So that the place was not really called Jehovah; but Abraham takes occasion, from what was done here, to magnify him, who appeared to him, and held his hand, whom alone he calls Jehovah.

And to this we may add, that when Jerusalem is called Jehovah Shammah, the Lord is there, the meaning hereof is only this, that it shall eminently be said in succeeding ages of the new Jerusalem, that the Lord is there; the city, which was commonly known by the name Jerusalem, is not called Jehovah, as though it had any character of divine glory put upon it; but it implies, that the gospel church, which is signified thereby, should have the presence of God in an eminent degree; or, as our Saviour promised to his disciples, Matth. xxviii. 20. that he would be with them always, even unto the end of the world; and, as the result thereof, that the gates of hell should not prevail against it, Matth. xvi. 18.

3. As for the ark; it was not called Jehovah, though the Psalmist takes occasion, from its being carried up into the city of David, with a joyful solemnity, and an universal shout, with 301the sound of a trumpet, to foretel the triumphant and magnificent ascension of our Saviour into heaven, which was typified hereby; concerning whom he says, Jehovah is gone up; or, speaking in a prophetic style, the present, or time past, being put for the time to come, it is as though he should say, the Lord, when he has completed the work of redemption on earth, will ascend into heaven, which shall be the foundation of universal joy to the church; and then he shall, as the Psalmist farther observes, reign over the heathen, and sit on the throne of his holiness.

Again, it does not appear that the ark was called Jehovah, in Exod. xvi. 33, 34. because, when Aaron is commanded to lay the pot full of manna before the testimony, that is, the ark, this is called, a laying it before Jehovah: but the reason of the expression is this; viz. God hath ordained that the mercy-seat over the ark should be the immediate seat of his residence, from whence he would condescend to converse with men, and accordingly he is said, elsewhere, to dwell between the cherubims; and, upon this account, that which was laid up before the ark, might be said to be laid up before the Lord.

But since none are so stupid to suppose that inanimate things can have the divine perfections belonging to them, therefore the principal thing contended for in this argument, is, that the ark was called Jehovah, because it was a sign and symbol of the divine presence; and from thence they conclude, that the name of God may be applied to a person that has no right to the divine glory, as the sign is called by the name of the thing signified thereby.

To which it maybe answered, that the ark was not only a sacramental sign of God’s presence, for that many other things relating to ceremonial worship were; but it was also the seat thereof: it was therefore the divine Majesty who was called Jehovah, and not the place of his residence; and it was he alone to whom the glory was ascribed that is due to his name.

4. When it is farther objected, that the name Jehovah is often applied to angels, the answer that may be given to this is; that it is never ascribed to any but him, who is called, by way of eminence, the angel, or Messenger of the covenant, viz. our Saviour, Mal. iii. 1. And whenever it is given to him, such glorious things are spoken of him, or such acts of divine worship demanded by and given to him, as argue him to be a divine Person; as will plainly appear, if we consider what the angel that appeared, in Exod. iii. says concerning himself, ver. 6. I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob; and it is said, Moses hid his face, for he was afraid to look upon God; and in verses 7, 8. The Lord, or Jehovah, said, I have surely seen the affliction of my 302people that are in Egypt, and I am come down to deliver them; and ver. 10. I will send thee unto Pharaoh; and then, in the following verses, he makes mention of his name, as of the great Jehovah, the I AM, who sent him. And Jacob gives divine worship to him, when he says, Gen. xlviii. 16. The Angel, that redeemed me from all evil, bless the lads. I might refer to many other scriptures, where the Angel of the Lord is said to appear, in which from the context, it is evident that it was a divine Person, and not a created angel. The most ancient Jewish writers generally call him the Word^[111] of the Lord.

But this will not properly be deemed a sufficient answer to the objection, inasmuch as it is not denied, that the Person, who so frequently appeared in the form of an angel, made use of such expressions, as can be applied to none but God; therefore they say that he personated God, or spake after the manner of his representative, not designing that the glory of the divine perfections should be ascribed to him, but to Jehovah, whom he represented.

To which it may be replied, that the angel appearing to Moses, in the scripture before mentioned, and to several others, doth not signify himself to personate God, as doubtless he ought to have done, had he been only his representative, and not a divine Person; as an embassador, when he speaks in the name of the king, whom he represents, always uses such modes of speaking, as that he may be understood to apply what he says when personating him, not to himself, but to him that sent him; and it would be reckoned an affront to him, whom he represents, should he give occasion to any to ascribe the honour that belongs to his master to himself. Now there is nothing, in those texts, which speak of this angel’s appearing, that signifies his disclaiming divine honour, as what did not belong to him, but to God; therefore we must not suppose that he speaks in such a way as God doth, only as representing him: we read, indeed, in Rev. xxii. 8, 9. of a created angel appearing to John, who was supposed by him, at the first, to be the same that appeared to the church of old, and accordingly John gave him divine honour; but he refused to receive it, as knowing that this character, of being the divine representative, would not be a sufficient warrant for him to assume it to himself; we must therefore from hence conclude, that the angel that appeared to the church of old, and is called Jehovah, was a divine Person.

2. Having considered that the name Jehovah is peculiarly applied to God, we now proceed to prove that it is given to the Son, whereby his Deity will appear; and the first scripture 303that we shall refer to is Isa. xl. 3. The voice of him that crieth in the wilderness, prepare ye the way of the Lord, or Jehovah, make Straight in the desert a highway for our God. Now if we can prove that this is a prophecy of John’s preparing the way of our Saviour, then it will appear that our Saviour, in this scripture, is called Jehovah. That it is a prediction of John’s being Christ’s fore-runner, appointed to prepare the Jews for his reception, and to give them an intimation, that he, whom they had long looked for, would suddenly appear, is plain from those scriptures in the New Testament, which expressly refer to this prediction, and explain it in this sense: thus Matth. iii. 3. This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight; therefore he whose way John was to prepare, whom the prophet Isaias calls Jehovah, is our Saviour.