Once more : it is revealed, also, that these three are distinct among themselves, by certain peculiar relative properties, if I may yet use these temis. So that they are distinct, living, divine, intelligent, voluntary principles of operation or working, and that in and by in- ternal acts one towards another, and in acts that outwardly respect the creation and the several parts of it. Now, this distinction origi- nally lieth in this, — that the Father begetteth the Son, and the Son is begotten of the Father, and the Holy Spirit proceedeth from both of them. The manner of these things, so far as they may be ex- pressed unto our edification, shall afterwards be spoken to. At pre- sent it sufficeth, for the satisfaction and confirmation of our faith, that the distinctions named are clearly revealed in the Scripture, and are proposed to be its proper object in this matter: — Ps. ii. 7, " Thou art my Son, this day have I begotten thee." Matt. xn. 1 6, " Thou art
406 THE DOCTRINE OF THE
the Christ, the Son of the living God." John i. 14, " We beheld his glory, the glory as of the only begotten of the Father." Verse 18, " No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." John v. 26, " For as the Father hath life in himself, so hath he given to the Son to have life in himself" 1 John v. 20, " The Son of God is come, and hath given us an understanding." John xv. 26, " But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."
Now, as the nature of this distinction lies in their mutual relation one to another, so it is the foundation of those distinct actings and operations whereby the distinction itself is clearly manifested and confirmed. And these actings, as was said, are either such as where one of them is the object of another's actings, or such as have the creature for their object. The first sort are testified unto, Ps. ex. 1 ; John i. 18, V. 20, xvii. 5 ; 1 Cor. ii. 10, 11 ; Pro v. viii. 22 ; most of which places have been before recited. They which thus know each other, love each other, delight in each other, must needs be distinct; and so are they represented unto our faith. And for the other sort of act- ings, the Scripture is full of the expressions of them. See Gen. xix. 24 ; Zech. ii. 8; John v. 17; 1 Cor. xii. 7-11; 2 Cor. viii. 9.
Our conclusion from the whole is, — that there is nothing more fully expressed in tlie Scripture than this sacred truth, that there is one God, Father, Sou, and Holy Ghost; which are divine, distinct, intel- ligent, voluntary, omnipotent principles of operation and working: which whosoever thinks himself obliged to believe the Scripture must believe; and concernmg others, in this discourse, we are not solicitous.
This is that which was first proposed, — namely, to manifest what is expressly revealed in the Scripture concerning God the Father, Son, and Holy Ghost ; so as that we may duly believe in him, yield obedience unto him, enjoy communion with him, walk in his love and fear, and so come at length to be blessed with him for evermore. Nor doth faith, for its security, establishment, and direction, abso- lutely stand in need of any farther exposition or explanation of these things, or the use of any terms not consecrated to the present service by the Holy Ghost. But whereas it may be variously assaulted by the temptations of Satan, and opposed by the subtle sophisms of men of corrupt minds; and whereas it is the duty of the disciples of Christ to grow in the knowledge of God, and our Lord and SaA'iour Jesus Christ, by an explicit apprehension of the things they do be- lieve, so for as they are cajjable of them ; this doctrine hath in all ages of the church been explained and taught in and by such ex-
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pressions, terms, and propositions, as fartlier declare what is neces- sai'ily included in it, or consequent unto it ; with an exclusion of such things, notions, and apprehensions, as are neither the one nor the other. This I shall briefly manifest, and then vindicate the whole from some exceptions, and so close this dissertation.
[First.] That God is one, was declared and proved. Now this one- ness can respect nothing but the nature, being, substance, or essence of God. God is one in this respect. Some of these words, indeed, are not used in the Scripture ; but whereas they are of the same im- portance and signification, and none of them include any thing of imperfection, they are properly used in the declaration of the unity of the Godhead. There is mention in the Scripture of the Godhead of God, Rom. i. 20, " His eternal power and Godhead ; " and of his nature, by excluding them from being objects of our worship who are not God by nature, Gal. iv. 8. Now, this natural Godhead of God is his substance or essence, with all the holy, divine excellencies which naturally and necessarily appertain thereunto. Such are eter- nit}^, immensity, omnipotency, life, infinite holiness, goodness, and the like. This one nature, substance, or essence, being the nature, substance, or essence of God, as God, is the nature, essence, and sub- stance of the Father, Son, and Spiiit; one and the same absolutely in and unto each of them: for none can be God, as they are re- vealed to be, but by virtue of this divine nature or being. Herein consists the unity of the Godhead.