Of the Persons in the Godhead

A Person is a thinking sjibstance, which can act by itself. Or* it is an intelligent agent, ttdiich 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 ill 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, &c. - 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 x. 30. xiv. 9, 10. 2. Different created per¬

sons 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 v. 7. John x. 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. i. 1,3, &c. — - and sometimes with a verb or adjective plural, Gen. xx. 13. xxxv. 7. Deut. iv. 7. Josh. xxiv. 19. 1 Sam. xvii. 26, 36. Psalm lviii. 11. Jer. x. 10. Dan. v. 18, 20. — Even in Psalm xlv. 6. Elohim may denote Christ, who is the express image of the invisible God: and in ver. 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 sbme thousands it should lose its natural signification.’ - An¬

gels, Magistrates, Moses, and idols, are called Elohim, because they occupied the place of these divine persons, as messengers, deputies, or rivals, Psalm xcvii. 7. lxxxii. 1, 6. Exod. xxii. 28.

vii. 1. Judg. ii. 12. 2. The true God is often represented as

more than one person, Gen, i. 26. iii. 22. xi. 7. Job. xxxv. 10. Psalm lxxviii. 25. (Am rim) Eccl. xii. 1. v. 8. Prov. ix. 10. xxx. 3. Hos. xi. 12. Isa. xlv. 15. liv. 5. vi. 8. with John xii. 39. Acts xxviii. 25, 26. — Isa. xli. 21 — 23. Song i. 11.

viii. 9* Dan. iv. 17. (the decreeing watchers being the same

as the Most High, ver. 24.) — Mai. i. 6. John iii. 11. xiv. 21, 23. xvii. 21, 22. 3. More persons than one are represented,

as Jehovah or God, Gen. xix. 24. Psalm xlv. 6, 7. lxviii. 17, 18. Jer. xxiii. 5, 6. xxxiii. 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. xvi. 7 — 12. xviii. 12, 13, 20, 26 — 32, xxii. 11, 12. Heb. vi. 13 — 18. Gen. xlviii. 16. Exod. iii. 2 — 15. xxiii. 20, 21. 1 Cor. x. 9. — Zech. ii. 3, 5, 8, 10. iii. 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. i.

I — 3. Psalm xxxiii. 6. with Eph. iii. 9. Acts iv, 24, 27. Heb.

i. 2. John i. 3. Job xxvi. 13. Psalm civ. 30. 2. From the ac¬

count of his creation of man, Geri. i. 26. Psalm xcv. 6 — 8. Heb. iii. 6, 7. Isa. liv. 5. Eccl. xii. 1. Job xxxiii. 4. 3. From

the account of his common providence, John v. 17. Heb. i. 3. Psalm civ. 30. Isa. xxxiv. 16. 4. From the account of the

Israelites’ deliverance from Egypt, Isa. lxiii. 9, 10, 14. 5.

From the account of his covenanting with the Israelites, Hag.

ii. 4 — 7. 6. From the account of his general plan as to our redemption from our sinfulness and misery, Eph. i. 3 — 14.

1 Pet. i. 2. 7. From the account of his mission of Christ to

be our Mediator, Isa. xlviii. 16. with verses 12, 13, 17.

8. From the account of Christ’s incarnation, Luke i. 35.

9. From the account of God’s anointing Christ and his people, Isa, xi. 2. lxi. 1, 2. 2 Cor. i. 22. 10. From the account

of Christ’s baptism, Mat. iii. 16, 17. John i. 32 — 34. 11.

From the account of his ministrations and assistance therein, Isa. xlii. 1. Mat. xii. 18. 12. From the account of his offer-*

ing himself in sacrifice to God, Heb. ix. 14. 13. From the

account of his and his people’s resurrection, Rom. i. 4. viiL 11.

14. From the institution of baptism, Mat. xxviii. 19. 15.

From Christ’s promises of the Spirit to his apostles and followers, John xiv. 16, 17, 26. xv. 26. xvi. 5 — 15. 16. From the account of God’s changing our spiritual state and nature, Horn. via. 2, 3. 1 John iii. 20, 24. 1 Cor. vi. 11. Tit. iii. 4 — 7.

1 Pet. i. 2, 3. 17. From the account of our adoption into

God’s family, Gal. iv. 6. Ilom. viii. 14 — 17. 18. From the

account of our supplies of sanctifying grace, Eph. i 17 — 20.

2 Cor. i. 21, 22. iii. 14 — 16. 1 Thess. iii. 11 — 13. 2 Thess. iii.

5. 19. From the account of our prayer and access to God,

Zech. xii. 10. R,ev. i. 4, 5. Eph. ii. 17, 18. 20. From the

account of our glorification, John xiv. 2, 3. with Eph. i. 14. 2 Cor. i. 22. 21. From the account of God’s giving of gifts to

church-officers, 1 Cor. xii. 3 — 6. 22. From the account of the inspiration of Scripture, 2 Sam. xxiii. 2, 3. 2 Pet. i. 17 — 21. 23. From the account of the unity of the church, Eph. iv. 4 — 6. 24. From the triple repetition of the name or epithets ascribed to God, Num. vi. 24 — 26. Isa. xxxiii. 22. Dan. ix. 19. Isa. vi. 3. Rev. iv. 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 iv. 2. Rom, xv. 16, 19, 30. 1 Cor. xii. 3. 26. From the account of Christ’s

manner of working miracles, Mat. xii. 2S. 27. From the ac¬

count of the marvellous efficacy of the gospel, 2 Cor. iii. 3. 1 Thess. i. 4 — 6. 28. From the account of the dreadful nature

of unbelief, Heb. x. 29. 29. From the representation of believers’ earnest study, Jude 20, 21. 30. From the account of

their spiritual comforts, Rom. viii. 9. 1 Pet. iv. 14. 31. From

the apostolical benediction, 2 Cor. xiii. 14. 32. From the

heavenly attestation of the gospel record, 1 John v. 7. - In

which multitude of inspired texts we find one person under the name of Jehovah, God, Father, or repi’esented as primary agent; a second under the name of the Word, Son, Servant, Atigel, Anointed, Jesus Christ, Desire of all nations, and re¬ presented as the Saviour of men; and a third, called the Spirit, Holy Ghost, God, Lord, &c.

Indeed, the Socinians, modern Arians, and some others, contend that the last-mentioned text, John v. 7. is spurious; because, 1. “Many Greek manuscripts want it.” But manv of these also want other texts: and the similarity of the 7th and 8th verses made a careless transcriber apt to overleap one of them. 2. “Many of the ancient translations want it.” But none of these translations arc of great weight in this matter, for they want much more of the Newr 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 6£ 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 A. D. 200, quoted by Cyprian about 250, and by Athanasius, or one in his name, about 350. Jerome hath it in his translation about 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 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 A. D. 800, and again by the famed Uniylersity 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 form¬ ed, 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, Mai. ii. 10 Heb. xii. 0. But, most frequently and emphatically, it de¬ notes 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, Ileb. i. 3. 2. He subsists by himself, and hath life in himself, John

v. 26. 3. He is a thinking and willing agent, John v. 17, 22.

4. Manifold personal x’elations and acts are ascribed to him. He from all eternity begat the second person as his only co¬ essential Son, Psal. ii. 7. He consulted with him concerning our redemption, Zech. vi. 13. He fore-ordained and set him lip for our Mediator, 1 Pet. i. 20. Prov. viii. 23. and entered into a covenant of grace with him, Psalm lxxxix. 1 — 37. xl. S — 8. Isa. liii. 10. xlix. 6 — 9. He promised, sent, and brought him into the world, Jerem. xxxi. 22. Zech. iii. 8, 9, 10. Luke i. 35. Heb. i. 6. He gave him his commission to, and furniture for his work, John x. 18. xx. 21. Isa. xi. 2, 3. xlii. 1, 6. xlix. 1 — 6. lxi. 1 — 3. Mat. iii. 16, 17. John i. 32, 34. iii. 34, 35. Col. i. 19. He stood by him in his love, care, power, and providential assistance and comfort, during his abasement, Isa. xlii. 1 — 7. xlix. 2 — 8. 1. 7, 9. He spoke in him, wrought by him, and bore witness to him, Heb. i. 1. 2 John v. 19 — 22, 32. viii. 16 — 19. Acts x. 38. He gave him to the death, and in due time raised him from it, Rom. viii. 32. Acts ii. 23, 24. 1 John iv 9, 10. 1 Pet. i. 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 xvii. 5. Heb. ii. 9. Psal. cx. 1. Acts ii. 32, 33, 36. Phil. ii. 9 — 11. Mat. xxviii. 18 John v. 22. Eph. i. 20 — 22. 1 Cor. xv. 24 — 27. He promis¬

ed, 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, Psal. xlv. 7. Joel ii. 28. Luke xxiv. 49. John xiv. 26. xv. 26. He predestinated elect men to everlasting holiness and happiness, Rom. viii. 28 — 30. Eph. i. 4, 5. Luke xii. 32. Mat. xx. 23. He proposed the new covenant as terms of their salvation to his Son, Isa. liii. 10 — 12. Psal. lxxxix. 3, 4. Heb. ii. 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. xxxi. 32 — 34. Mat. xi. 25. Gal. i. 16. John vi. 44, 45. 2 Cor. v. 18 — 21. Rom. viii. 11, 14 — 18. Tit. iii. 5, 6. He, by his Spirit, confirms and comforts them, and brings them to complete and everlasting happiness, 2 Cor. i. 21, 22. Eph. iii. 20, 21. John x. 28, 29. xvli. 11, 24. xiv. 16, 17, 21, 23. 2 Thess. ii. 16, 17. Heb. ii. 10. Rev. vi. 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. xv. 6. 2 Cor. i. 3. Phil. ii. 11. Eph. i. 3, 17. Heb. i. 1, 3. 1 Pet. i. 2, 3. John xx. 17. And he is called Jehovah, Jer. xxiii. 5. xxxiv. 15. Psalm cx. 1. Isa. xliii. 5, 6, 8. xlix. 1, 4, 5, 7, 8. 1. 4, 5. liii. 6, 10. lxi. 1. 2. Divine

perfections are ascribed to him, as self-existence, John v. 26. Eternity, Rev. i. 4. Eph. i. 4. Absolute all-sufficiency, 1 Cor. xvj28. Omnipresence with all his saints, 1 John i. 3 — 7. John xiv. 21, 23. Omniscience, 2 Cor. xi. 31. Almighty power, Mark xiv. 36. Absolute sovereignty. Mat. xi. 25 — 27. xxvi. S3. John iii. 35. x. 29. xiv. 28. 1 Cor. xi. 3. xv. 24, 27, 28. Eph. iv. 6. 3. Divine works are ascribed to him, as Creation,

Eph. iii. 9. Isa. xlii. 5. Providence, John v. 17. Mat. xi. 25. — forgiving sin, Luke xxiii. 34. Eph. iv. 32; raising up Christ and his people from the dead, John v. 21 Heb. xiii. 20 Rom. viii. 11. 4. Divine worship is performed to him by Christ and

his people, John xi. 41. xii. 27, 28. xiv. 26. xvii. Eph. i. 17. iii. 14. Mat. xxviii. 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 i. 2. 2 Pet. i. 16. Acts xx. 32. Heb. iv. 12. John i. 1, 2, 14. 1 John i. 1. v. 7. Rev. xix. 13. — He is called the Son of God on account of his relation to the F’ather, by whom he is begotten, Psalm ii, 7.

John i. 14. iii. 10. Rom viii. 3, 32. i. 3. Gal. iv. 4. - That

he is the Son of God, hath been attested by his Father, in repeated declarations from heaven, Mat. iii. 17. xvii. 5. — by him¬ self, John v. 16, 17. x. 30, 36. xvii. 11, 24, 25. xix. 7. Mark

xiv. 61, 62. Mat. xi. 25, 26. — by the Holy Ghost, in forming his

human nature, and in his baptismal unction, Luke i. 32, 35. Mat. iii. 16. John i. 33, 34. — by John the Baptist, and by apostles and saints, John i. 33, 34. — Mat. xvi. 15, 16. John vi. 69. xi. 27. Acts iii. 7. 1 John v. 5.- - It hath been confessed by de¬

vils, Mat. viii. 28, 29. Mark iii. 11. v. 7. Luke iv. 41. and by wicked men, perhaps just then converted. Mat. xiv. 33. Mark

xv. 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 God¬ head. That holy thing born is the called, the Son of God, bfiv

cause his manhood subsisted in the person of the Son of God. l<uke i. 35. 2. He had the character and relation of Son of

God, long before his conception or birth, Prov. xxx. 4. Psalm ii. 7. Gal. iv. 4. John Hi. 16, 17. 3. According to his human

nature or flesh, he is the Son o f 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. viii. 3, 32. Gal. iv. 4. 5. His extraordinary conception and birth could never

render him the only begotten Son of God, as he is termed, John 1. 14. iii. 16, 18. 1 John iv. 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, Mat. iii. 17. xvii. 5. John v. 16, 17. x. 30, 36. Mark xiv. 61, 62. Mat. xvi. 15, 16. John vi. 69. i. 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 x. 17, 18. ii. 19. 3. This could not have ren¬

dered him the only begotten Son of God, as millions beside have or shall be raised from the dead, Mat. xxvii. 52,53. John v. 28, 29. 1 Thess. iv. 14, 16. Rev. xx. 12. Nor doth Acts xiii. 33. import, that he became the Son of God by his resurrection, but that his Sonship was manifested by it, compare Rom. i. 3, 4. — and that his resurrection publicly proved, that the word of salvation, particularly that in Psalm ii. 7, 8. wras 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 iii. 16. Gal. iv. 4. 1 John iv. 9, 10. iii. 8. Heb. v. 8. 3. His me¬

diatorial office derives virtue from his divine Sonship, and so his Sonship cannot depend on it, Heb. iv. 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 vii. 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 S071 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 i. 16, 17, 32, 35, 46, 47. — as coming from heaven, and .above all, John iii. 31. Mat. xi. 27. — and as the object of faith and worship, John iii. 18, 36. ix. 35 — 38. Mat. iv. 33. xxvii. 54; or, as the same with Gods

Heb. i. 8. 1 John iii. 8. with 1 Tim. iii. 16. — and as equal with his Father, Mat. xxviii. 19. John v. 21. 2. God hath given

the most solemn and emphatic testimonies to his divine Sonship, Mat. iii. 17. xvii. 5. The first of these texts, literallytranslated, 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. xl. 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, Mat. v. — vii. John iii. v. — viii. x. &c. 3. The Scriptures represent him as God’s

own Son, — his proper Son, — his Son of himself, John i. 14, 18. iii. 16, 18. Rom. viii. 3, 32. 1 John iv. 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 i. 49. vi. 69. Mat. xvi. 16. Heb. v. 8. 1 John iv. 14. 5. When he was charged with blasphemy in making him¬

self 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 v. 16 — 29. x. 30 — 36. xix. 7. Mat. xxvi. 63 — 65. Nay, perhaps making himself equal with God, John v. 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, Mat. iv. 3, 6. xiv. 33. xxvii. 40, 54. John i. 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, ifhebethe 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, Psalm ii. 7. with Isa. xliii. 13. Mic. v. 2. Nor is the generation of his Son there re¬ presented as an event decreed, but as antecedent to, and fundamental of God’s grant of the Gentiles to him for his mediatorial inheritance, ver. 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, Mat. xi. 27. John i. 18. v. 21. xvii. 2, 24. 2. He subsists as a person by himself, John v. 26. Heb. i. 3. 3. The personal epithets I, thou, he, are ascribed to him

in the most plain passages of Scripture, Mat. v. John iii. Isa. xlix. 1 — 9. xlii. 1 — 7. 4. He is invested with, and executes

the personal offices of Mediator, Surety, Prophet, Priest, King, &c. 1 Tim. ii. 5. Heb. vii. 22. Acts iii. 22. Psalm cx. 4. ii. 6. Mat. xxiii. 8 — 10. 5. Multitudes of personal acts are ascribed

to him, — as, engaging his heart, Jer. xxx. 21. taking our nature upon him, Heb. ii. 14. fulfilling all righteousness in our stead. Mat. iii. 15. Luke xxiv. 26. rising from the dead, John ii. 19. x. 17, 18. ascending to heaven, Heb. i. 3. making continual intercession for us, &c. Heb. vii. 26. Rom. viii. 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.

iii. 14. Ilev. i. 8 - Jehovah, Exod. xvii. 7. 1 Cor. x. 9. —

Isa. vi. 1 — 9. John xii. 39, 40, 41. — Isa. xl 3, 9, 10. Mat. iii. Luke i. 16, 17, 76. iii. — -Jer. xxiii. 5, 6. xxxiii. 15, 16. 2 Cor. v. 21. 1 Pet. ii. 24. iii. 18. — Zech. xii. 10. John xix. 19, 34, 37. Rev. i. 7. Zech. xi. 12, 13. Mat. xxvii. 9. — Zech. xi. 8, 11. Isa. viii. 13, 14. 1 Pet. ii. 6 — 8. Luke ii. 34. Psalm cxviii. 22. Mat. xxi. 42. — Isa. xliv. 6. Rev. xxii. 13. — Isa. xliii. 11, 2 Pet.

i. 1. iii. 18. - God, Psalm xlv. 6. Ileb. i. 8. — Isa. xlv. 22, 23.

Rom. xiv. 10 — 12. Phil. ii. 9 — 11. — Isa. xxv. 8, 9. 2 Tim. i. 10. — Isa. xxxv. 4, 5. Mat. xi. 3, 5. — Isa. vii. 14. Mat. i. 23. 1 Tim. iii. 16. John i. 14. — John xx. 28. 2 Pet. i. 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. xliv. 6. xii. 4. Rev. i. 8, 17, 18. ii. 8. xxi. 6. xxii. 6, 13, 16, 20. — the living and the true God, 1 John v. 20, 21. Rev. i. 18. Jer. x. 10. — the great and the mighty God, Tit. ii. 13. Isa. ix. 6. — the most high God, Psalm lxxviii 56. 1 Cor. x. 9. Luke i. 76. — the only wise God, Jude 4, 24, 25. Rom. xvi. 27 1 Tim. i. 16, 17. — the God of glory, Acts vii. 2. — the only Lord God, Isa. xliv. 6. xlv. 15, 22, 23. Rom. xiv. 11. Jude 4. — God over all blessed for ever, Rom. ix. 5. — the God of Abraham, Isaac, and Jacob, Exod. iii 6. Acts vii. 30 — 32. — the God of Israel, Luke i. 16, 17. Mat. iii. 11. Psalm c. 3. John x. 3. xxi. 16, 17. Acts xx. 28. 1 Pet. v. 2. — King of kings and Lord of lords, Rev. xvii. 14. xix. 13 — 16. 1 Tim. vi. 14, 15. — King of glory, Psalm xxiv. 7 — 10. — the Lord of hosts, and the God o f (he whole earth, Isa. liv. 5. John iii. 29. Mat. ix. 15. 2 Cpr. xi. 2. — Jehovah the shepherd. Psalm sxiii. 1. John x. 2, 16. Heb. xiii. 20. 1 Pet. ii. 25. v. 4.

2. Such properties or attributes as belong only to the Most High God, are ascribed to him, as, The fidness of the Godhead, Col. ii. 9. John xvi. 15. — the for m of God, and equal with God, Phil. ii. 6. Zech. xiii. 7. Heb. i. 3. Col. i. 15. John v, 18. — Oneness with the Father, John x. 30. xiv. 9, 10. 1 John v. 7. — Eternity, Rev. i. 8, 11. Prov. viii. 23 — 31. Mic. v. 2. John i.

3. viii. 58. vi. 62. xvii. 5. Isa. ix. 6. Heb. vii. 3, 24, 25. Rom. xvi. 26. Mark xvi. 15. — Unchangeableness, Heb, xiii. 8. i. 12. Psalm cii. 24 — 27. — Almighty power, Phil. iii. 21. Rev. i. 8, xi. 17, 18. xxii. 12, 13, 20. Isa. ix. 6. lxiii. 1. xlix. 26. — Omnipresence, Mat. x.viii. 20. xxviii. 20. Col. i. 17. Heb. i, 3. John i. 8. iii. 13. — Omniscience, John i. 18. ii. 25. iv. 29. vi. 64. xxi. 17. Mat. ix. 4. xii. 25. xi. 27. Rev. ii. 23. Heb. iv. 13. Col. ii, 3.

- It wTas his created manhood which, during his humiliation,

knew not the time of the last judgment, Mark xiii. 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. xviii. 15 — 18. Mat. xvii. 5. John i. 18. — - Heb. vii. 25. ix. 14. Psalm cx. 4, 5. ii. 6 — 9, 12. 3. The works proper only to God are ascribed to him, as decreeing all things, Prov. viii. 22, 30. Gen. i. 26. Rev. i. 8. John xiii. 18. xv. 16. — creating all things, Psalm xxxiii. 6. John i, 3. Eph. iii. 9. Heb. i. 2, 10. And hence he is called the beginning of the creation of God, and the first begotten of every creature, Rev. iii. 14. Col. i. 15, 10. — preserving and governing all things, Col. i. 17, 18. Heb. i. 3. John v. 17, 19. — working miracles, in his own per¬ son, in his own name, and by his apostles as moral instruments, Mat. iv. 24, 25. xi. 5. John v. 21, 36. xxi. 25. Luke vi. 19. viii. 46. x. 9, 10. Acts iii. 6, 16. iv. 10, 29, 30. ix. 34. — erecting a church and appointing her officers, Heb. iii. 3, 14. Eph. iv. 11, 12. Mat. xvi. 18. xxviii. 18 — 20. — instituting sacraments and other ordinances, Mat. xxviii. 19. 1 Cor. xi. 23 — 29. — redeeming sinful men, IIos. i. 7. Isa. xlv. 17, 22, 24, 25. Mat. xx. 28. Acts xx. 28. Tit. ii. 14. — sending the Holy Ghost to apply his redemption, John xiv. 26. xv. 26. xvi. 7. — the effectual calling of rebellious sinners to himself, John v. 21, 25. x. 16. xv. 1 6. — -justifying guilty sinners, Mat. ix. 6. Isa. liii. 11. 1 Cor. vi. 11. Col. iii. 13. Rev. i. 5. — adopting men into the family of God, John i. 12. Jer. iii. 19. 2 Cor. vi. 18. — sanctifying their nature and life, Eph, v. 26, 29. Heb. ii. 11. xiii. 12. ix. 14. — the almighty preservation of them in their gracious state, nature, and course, John x. 10, 28. xiv. 6. Col. iii. 3. Jude 1. — Raising himself and other dead, John ii. 19. x. 17, 18. v. 21, 28, 29. Rom. i. 4. 1 Pet. iii. 18. — Judging the world, bestowing eternal glory upon his saints, and executing everlasting punishment on his wicked enemies, John v. 22, 28, 29. Acts xvii. 31. Heb. p. 10. vii. 25. Key. iii. 21. 2 Thess, i. 6 — 10. Rev. xiv. 9 — 11.

4. That divine worship and honour which is due only to the Most High God, is ascribed to him, Mat. viii. 2. The same worship which is due to the Father, John v. 23. — As faith in him, John xiv. 1. xvii. 3. 1 Pet. i. 21. Psalm ii. 12. Jer. xvii.

5. — -Supreme love to him, 1 Cor. xvi. 22. John xxi. 15 — -17. Eph. vi. 24. Mark xii. 30, 32, 33. — Obedience and subjection of soul to him, Exod. xxiii. 21. Psalm ii. 9 — 12. xxii. 7 — 31. xlv.

5. 11. Mat. xvii. 5. — Baptism in his name, as equal, and one with that of the Father, Mat. xxviii. 19. Acts xix. 5. x. 48.

1 Cor. i. 13. — Calling upon his name in prayer and praise, Heb.

i. 6. Phil. ii. 10. Acts vii. 59, 60. 1 Cor. i. 2. Thess. ii. 16, 17.

2 Cor. xii. 8, 9, 10. Rev. i. 5. v. 9, 13. vii. 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 God¬ head, John xiv. 28. 1 Cor. xi. 3. xv. 28. John x. 30. Phil. ii. 6. Zech. xiii. 7. Mat. xix. 1 7. (read, there is none good but one God ) Mark ii. 7. 1 John v. 20. Jude 4. Col. ii. 9. — 1 Cor. xv. 24, 28. Luke i. 53. — Acts x. 42. xvii. 31. Psalm 1. 6. vii. 8. — Acts x. 40. John ii. 13. — John iii. 16. Epb. v. 2, 25. — Eph. iv. 32. Col.

ii. 13. — John vi. 38. John xx. 28. — Mat. xxiii. 9, 10. Isa. ix.

6. Rev. xxi. 7. — Luke xx. 36. John xi. 25.- — Mark xiii. 32. John xxi. 17. — John i. 18. xiv. 8, 9. — 1 Cor. xv. 27. Phil. iii. 20, 21, — Mat. 26, 39. Heb. v. 7, 8. — Mat. xxviii. 18. John vii. 16. xi. 41. Isa. xiii. 1. lxi. 1. xlix. 3, &c. — -As God, he doth nothing but in joint operation with his Father, and nothing but what the Father is interested in, John v. 19. — All at¬ tempts 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. ii. 10, 11. xii. 11. Eph. iv. 3. 2. He is joined with the other two divine per¬

sons as the object of worship and the fountain of blessings, Mat. xxviii. 19. 2 Cor. xiii. 14. Ilev. i. 4^, 5. 1 John v. 7. John xiv. 16, 17. xv. 26. xvi. 7. 3. In the Greek a masculine article

or epithet is joined to his namePNEUMA, which is naturally of the neuter gender, John xiv. 26. xv. 26. xvi. 13. Eph. i. IS, 14. 4. He appeared under the emblem of a dove, and of cloven 14i

tongues of fire. Mat. iii. 16. Acts ii. 3, 4. 5. Personal offices of

an Intercessor, Rom. viii. 26, 27. — a Witness, John xv. 26. Heb. x. 15. — a Comforter or Advocate, John xiv. 16, 17. xv. 26. xvi. 7. — a Teacher and Guide, John xiv. 16, 17, 26. xvi. 13, 14. are ascribed to him. 6. He is represented as perform¬ ing a multitude of personal acts, as teaching, speaking, Mark xiii. 11. Actsxxviii. 25; witnessing, Acts v. 32. xx. 23. Rom. viii. 15, 16; dwelling, John xiv. 17. 1 Cor. vi. 19. 2 Tim. i. 14. sending of ministers, Acts xiii. 2 — 4. xx. 28. Mat. ix. 38. judging what is meet, Acts xv. 28. forbidding, Acts xvi. 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, Psalm xxxiii. 6. Job xxvi. 13. He qualified Moses, Bezaleel, Aboliab, Othniel, Ehud, Barak, Deborah, Gideon, and his three hundred soldiers, Samson and others, with un¬ common strength of body, wisdom, or courage of mind, for their respective work, Deut. xxxiv. 7. Exod. xxxi. 3 — 6. Judg, iii. 10, 15. iv. 9, 14, 21. vi. vii. xiii. — xvi. He inspired the prophets and apostles with an infallible knowledge of the will of God, 1 Pet. i. 11. 2 Pet. i. 21. He endowed Balaam, Caiaph as, and others with prospects of future events, Num. xxiii. xxiv. John xi. 50 — 52. 1 Kings xiii. 11 — 20. He wrought miracles unnumbered by Moses, Elijah, Elisha, Christ, the apostles, and others, Exod. iv. — xvii. Num. xvi. xvii. 1 Kings xviii. — xx. 2 Kings i. — vii. xiii. Matth. xii. 22 — 28. Heb. ii. 4. — He framed the body, and created the soul of Christ in union to his divine person, Luke i. 34. 35. He sanctified his manhood, forming it with every gift and grace of which it was capable, Isa. xi. 2, 3. John iii. 34. He increased this grace in proportion to the growing faculties of that manhood, Luke ii. 40, 52. He solemnly anointed and qualified him for his ministerial work, Mat. iii. 16. Isa. lxi. 1, 2, 3. xi. 2 — 4 Luke iv. 18. John iii. 34. He directed him into and carried him through all his temptations from Satan, Mat. iv. 1. He assisted him in his working miracles, Mat. xii. 28. and in offering up himself a sa-’ crifice to God, Heb. ix. 14. He raised him from the dead, Horn. i. 4. viii. 11. vi. 4. He justified him, as our public Representative, 1 Tim. iii. 16. He filled his manhood with heavenly joys, Psalm xiv. 7. Acts ii. 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 i. — xix. Luke

xxiv. 49. John xvi. 7 — 17. xv. 26. - He calls men to, and fits

them with gifts and graces for public office in the church, Acts ii. xiii. 2 — 4. xx. 28. Mat. ix. 38. 1 Cor. xii, xiv. He directs,, assists, and succeeds them in their work, Acts xvi. 6, 7. Heb,

ii. 4. 1 Pet. i. 11, 12. 1 Thess. i. 4. Acts viii. 17. x. 44. xix. 6, 7. Rom. xv. 10, 19. — He convinces men of their sin and misery, John xvi. 8, 9. He enlightens their minds in the know¬ ledge of Christ, John xiv. 26. xv. 26. xvi. 13, 15. Eph. i. 17, 18. iii. 17 — 19. 1 Cor. ii. 10 — 12. He renews their will, John

iii. 5, 6. Tit. iii. 5. He justifies them, 1 Cor. vi. 11. He sanctifies them, 2 Thess. ii. 13. 1 Pet. i. 2. Rom. xv. 16. He comforts them, John xiv. 16, 26. xv. 26. xvi. 7. Acts ix. 31. He directs, leads, and draws them, 2 Thess. iii. 5. John xiv. 16, 17. Psalm cxliii. 10. Rom. viii. 1, 4, 14. Gal. v. 18, 25 He enables them to mortify their sinful corruptions, Rom. viii. 13. He upholds their graces in their spiritual life and courage. Psalm li. 11, 12. Gal. v. 18, 25. He actuates and enables their new nature to bring forth fruits of holiness, Eph. v. 9. Gal. v. 22, 23. Ezek. xxxvi. 27. He directs and assists them in prayer, Rom. viii. 15, 26, 27. Jude 20. Gal. iv. 6. Zech. xii. 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. viii. 9, 16. 1 John iii. 24. He, as an earnest, seals them to the day of redemption, Eph. i. 13, 14. iv. 30. 2 Cor. i. 21, 22. He teaches them spiritual mysteries, 1 John ii. 20, 27. 1 Cor. ii. 10 — 12, 15. He is vexed and grieved, when his influences are not cherished, Isa. lx iii. 10. Eph. iv. 30. 1 Thess. v. 19. He will raise their dead bodies at the last day, Rom. viii. 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. xxiii. 2. Nam. xii 6. 1 Pet. i. 11. 2 Pet.

i. 21. — Deut. xxxii. 12. Isa. lxiii. 10. — Isa. vi. 8 — 10. Acts xxviii. 25. — Exod. xvii. 7. Heb. iii. 9. — Lev. xvi. 2. Heb. ix.

7, 8. — Jer. xxxi. 31 — 34. Heb. x. 15, 16. - God, Isa. lxi. 1.

Ezek. xi. 5. Heb. i. 1. — Acts v. 3, 4. 1 Cor. iii. 16. vi. 19.

2 Tim. iii. 16. 2 Pet. i. 21. - The Most High God, Psalm

lxxviii. 56. Heb. iii. 7, 9. - The Lord, 2 Thess. iii. 5.

Matth. ix. 38. 2 Cor. iii. 17, 18. the conclusion of which may be read, “by the Lord the Spirit.11 2. Attributes proper onlv to the Most High God are ascribed to him, — as Eternity, Gen. i. 1, 2. Heb. ix. 14. Omnipresence, Psalm cxxxix. 7. 1 Cor. iii. 16. vi. 19. 2 Tim. i. 14. Rom. viiL 9. John xiv. 17. Omni¬ science, 1 Cor. ii. 10, 11. John xvi. 13. 2 Pet. i. 21. 1 Pet. i. 11. Almighty power and sovereign dominion, Isa. xi. 2. Luke i. 35. Acts vi. 10. Divine holiness, Isa. lxiii. 10, 11. Rom. i. 4. 3. Works competent only to God are ascribed to him, — as creating all things, Gen. i. 2. Psalm xxxiii. 6. civ. 30. Job xxvi. 13. xxxii. 4. Preserving all things, Psal. civ, 30. Isa. xxxiv. 16. Working miracles, Matth. xii. 28. 1 Cor. xii. 4. Heb. ii. 4.

Forming Christ’s human nature, Luke i. 35. Jer. xxxi. 22. Anointing Christ, Isa. xlii. 1. xi. 2. lxi. 1. Psalm xlv. 7. John iii. 34. and perhaps sending him, Isa. xlviii. 16. Governing the church, Matth. ix. 38. Acts vii. 51. xiii. 2, 4. xx. 28. xv. 28. Bestowing extraordinary spiritual gifts, 1 Cor. xii. Heb. ii. 4. Foretelling contingent futurities, John xvi. 13. Acts xi. 28. xx. 23. xxi. 11. 1 Pet. i. 11. Convincing men’s consciences of their most secret sins, John xvi. 9. Enlightening their mind in the knowledge of spiritual things, Eph. i. 17, 18. iii. 16 — 19- 1 Cor. ii. 10, 12, 15, 16. Justifying Christ and his people, 1 Tim. iii. 16. 1 Cor. vi. 11. Regenerating and sanctifying men’s hearts, John iii. 5, 6. 1 Cor. iv. 11. Tit. iii. 5, 6. 2 Thess. ii. 13. iii. 5. 1 Thess. iii 12, 13. 1 Pet. i. 2. Ezek. xxxvii. 1 — 14. Comforting saints, and preserving them in grace, John xiv. 16, 26. xv. 26” xvi. 7. Eph. i. 13, 14. iv. 30. 2 Cor. i. 21, 22. Psalm li. 11, 12. Quickening saints and churches, when under fearful degrees of spiritual death, John vi. 63. Rom. viii. 2. Ezek. xxxvii. 1 — 14. Rev. xi. 11. and raising of the dead at the last day, Rom. viii. 11. Acts xxvi. 8. 4. Worship

proper only to God is required and ascribed to him. Prayer to him is exemplified, Song iv. 16. Rev. i. 4. 2 Thess. iii. 5. and commanded, Matth. ix. 38. Acts xiii. 2, 4. xvi. 5, 7. xx. 28. 1 Cor. xii. 4 — 11. ii. 4, 11, 12. Solemn appeals are made to him, Rom. ix. 1. Dent. vi. 13. Jer. xvii. 10. In his name baptism is administered, Matth. xxviii. 19. Church judicatories meet and act, Acts xv. 28. xiii. 2, 4. and solemn benedictions are emitted, 2 Cor. xiii. 14. - The sin which is peculiarly com¬

mitted against him is stated as unpardonable, though the worst of those against the Father and Son are not, Matth. xii. 32. Heb. vi. 4 — 8. x. 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 vii. 39. Joel ii. 28. Acts ii. 17. x. 44. xix. 6 Heb. ii. 4. — And wherever he is re¬ presented 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 xiv. 26. xv. 26. xvi. 7. Ezek. xxxvi. 27. 1 John iii. 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. iv. 6. 1 Pet. i. 11. Phil, i 19. 2. He is sent

and communicated by the Son, as well as by the Father, John xvi. 7, 13 — 15. xx. 22. Prov. i. 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, Matth. xxviii. 19. 2 Cor. xiii. 14. Mat. iii. 16, 17. 1 John v. 7. John xiv. 16, 17. 2. By their order of subsistence; the Father

the first; the Son the second; and the Holy Ghost the third, 1 John v. 7. Matth. xxviii. 19. But to mark their equality, they are sometimes mentioned in a different order, 2 Cor. xiii. 14. Jlev. i. 4, 5. 1 Thess. iii. 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 iii. 16. i. 1 — 3. v. 17, 19. xv. 26. xiv. 26. xvi. 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 Bewarder; — the Son as the Mediator, Surety, Servant, Pannel, &c.; — and the Holy Ghost as the Furnisher, Assistant, and Bewarder of the Mediator, and the Applier of the redemption purchased by him, Zech. iii. 8. xiii. 7. Isa. xiii. 1, 6, 7. xlix. 1 — 9. liii. 2 — 12. John xvi. 8, 15. Eph. i. 17, 18. iii. 16 — 19. iv. 30. Ezek. xxxvi. 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 i. 14, 18. iii. 16. xiv. 26. Gal. iv.

4 — 6. 1 Pet. i. 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. — Suboi’dinate 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 inadv ertently hurt this mystery, and given occasion lor 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 * 7t 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, co-operating 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.

Reflect. Now, O my soul, think what an insignificant no¬ thing I am before this infinite, this eternal, this all-mvsterious 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! — xllas, 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 P — 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 un¬ answerable 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 1 rise up? - Have these honour¬

ed, 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.