Q6. How many persons are there in the Godhead?
A. There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.
Q1. Whence is it, that this article of our holy religion has been so much opposed by adversaries, in every period of the church?
A. The devil and his instruments have warmly opposed it because they know it is the primary object of our faith and worship; it not being enough for us to know what God is, as to his essential attributes, without knowing who he is, as to his personality, according as he has revealed himself in his word, to be Father, Son, and Holy Ghost, 1 John 2:23, - "Whosoever denieth the Son, the same hath not the Father."
Q2. Is this doctrine of the Trinity, then; a fundamental article, upon the belief of which our salvation depends?
A. Beyond all doubt it is: because without the knowledge and belief of the Trinity of persons, we would remain ignorant of the love of the Father, the merit of the Son, and the sanctifying influences of the Holy Ghost, in the purchase and application of redemption; without which there could be no salvation, John 17:3, - "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent."
Q3. Can the Trinity of persons be proved from the Old Testament?
A. Yes; not only from the history of man's creation, where God speaks of himself in the plural number, "Let us make man," Gen. 1:26; but likewise from such passages, as expressly restrict this plurality to three persons, such as, Psalm 33:6, - "By the word of the Lord, or JEHOVAH, were the heavens made; and all the host of them by the breath, or spirit, of his mouth;" where there is mention made of JEHOVAH, the Word, and the Spirit, as concurring in the creation of all things: accordingly, we are told that all things were made by the Word, John 1:3, and that the Spirit garnished the heavens, Job 26:13. The same truth is also evident from Isaiah 63:7, 9, 10; where we read of the loving-kindness of JEHOVAH; Of the Angel of his presence saving them; and of their vexing his Holy Spirit. A plain discovery of a Trinity of persons.
Q4. What is the meaning of the word Trinity, so commonly used in expressing this doctrine?
A. It signifies the same with Tri-unity, or three in one; that is, three distinct persons, in one and the same individual or numerical15 essence, 1 John 5:7.
Q5. Is not a Trinity of persons, in the divine Essence, an unsearchable mystery?
A. Yes; and so is every perfection of God, which infinitely transcends our thoughts, and finite capacities, Col. 2:2; Job 11:6, 7.
Q6. Is it not unreasonable to require a belief of what we cannot understand?
A. It is not at all unreasonable in matters that are entirely supernatural; but, on the contrary, it is the highest reason we should believe what God says of himself, and of the manner of his own subsistence, John 20:31; besides, it is the peculiar office of faith to subject our reason to divine revelation, Heb. 11:1.
Q7. How has God revealed this mystery in his word?
A. He :as in it told us, that "there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one," 1 John 5:7. Or, as our Confession expresses it, "In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost," Matt. 3:16, 17 and 28:19; 2 Cor. 13:14.
Q8. What is meant by the word Godhead?
A. The divine nature or essence; Rom. 1:20, compared with Gal. 4:8.
Q9. What is meant by a person in the Godhead?
A. A complete, intelligent, and individual subsistence, which is neither a part of, nor sustained by any other; but is distinguished by an incommunicable property in the same undivided essence.
Q10. Has each person then a distinct nature, or essence of his own?
A. No; but the same divine nature, or essence, is common to all the three glorious persons, 1 John 5:7, - "These three are one;" not only united in will and affection, but in one and the same common nature, or essence: it being the transcendent and incommunicable property of the divine nature, to reside in more persons than one.
Q11. What was the heresy of the Sabellians, and Tritheists, in opposition to this fundamental doctrine of the Trinity?
A. The Sabellians maintained that there is but one person in the Trinity under three different names; the Tritheists, that the three persons are three Gods.
Q12. Is the word Person, as applied to this mystery, made use of in scripture?
A. Yes; for the Son is said to be the "express image of the Father's person," Heb. 1:3.
Q13. How do you prove that there are three persons in the Godhead?
A. From the institution of baptism, Matt. 28:19; from the apostolical blessing, 2 Cor. 13:14; from John's salutation to the seven churches, Rev. 1:4, 5; and from the baptism of Christ, Matt. 3:16, 17; where the Father is manifested by a voice from heaven; the Son, by his bodily appearance on earth; and the Holy Ghost, by his lighting on him in the shape of a dove.
Q14. How is it farther evident that they are three distinct persons?
A. From the distinct capacities in which they are represented to act; for, in the work of redemption, we find in scripture, the Father "ordaining," the Son "purchasing," and the Holy Ghost "applying it," 1 Pet. 1:2.
Q15. How are the persons in the Godhead distinguished from each other?
A. By their personal properties, which are incommunicable to each other.
Q16. What is the personal property of the Father?
A. To beget the Son, and that from all eternity, Psalm 2:7.
Q17. What is the personal property of the Son?
A. To be eternally begotten of the Father, John 1:14, - "We beheld his glory, the glory as of the only begotten of the Father."
Q18. What is the personal property of the Holy Ghost?
A. To proceed eternally from the Father and the Son, John 15:26 - "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."
Q19. How does it appear that the Holy Ghost proceeds from the Son, as well as from the Father, when it is not expressly affirmed that he does so, in the above text?
A. Because he is called "the Spirit of the Son," Gal. 4:6 - "the Spirit of Christ," Rom. 8:9; the Spirit is said to receive all things from Christ, John 16:14, 15; to be sent by him, John 15:26; and the Father is said to send him in Christ's name, John 14:26; from all which, it may be safely gathered, that he proceeds from the Son, as well as from the Father.
Q20. What is the difference between a personal and an essential property?
A. A personal property is peculiar to one of the persons only, but an essential property is common to them all.
Q21. Why are the personal properties called incommunicable?
A. Because each of them is so proper to one of the persons in the Trinity, that it cannot be affirmed of any of the other two.
Q22. Is it the divine essence that begets, is begotten, or proceeds?
A. No; for these are not essential, but personal acts. It is the Father who begets the Son; the Son who is begotten of the Father; and the Holy Ghost, who proceeds from both.
Q23. Are the terms necessary existence, supreme Deity, and the title of the only true God, essential or personal properties?
A. They are essential properties of the divine nature, and so common to all the persons of the adorable Trinity, who have all the same essence, wholly, equally, and eternally.
Q24. May the above terms be taken, or are they, by sound authors, taken in a sense that includes the personal property of the Father, and so not belonging to the Son and Holy Ghost?
A. They may not be, and never are, by sound authors, taken in that sense; for this would be to make the Son and Holy Ghost inferior to, and dependent upon, the Father, for being or existence, which is the very soul of Arianism.
Q25. Does not the Father, being called the first; the Son, the second; and the Holy Ghost, the third person in the Godhead, imply an inequality, or preference of one person to another?
A. These are only terms of mere order, and imply no preference or priority, either of nature, excellency, or duration; and therefore we find in scripture, that sometimes the Son is named before the Father, as in 2 Cor. 13:14, Gal. 1:1; and sometimes the Spirit before the Son, as in Rev. 1:4, 5.
Q26. Is not each of these glorious persons truly and properly God?
A. Each of these persons is God, in the true and proper sense of the word; though none of them can be called the Deity, exclusively of the rest, in regard the Deity, being the same with the divine nature, or essence, is common to them all.
Q27. But does not our Lord say, that the Father is the "only true God," John 17:3 - "This is life eternal, that they might know thee the only true God?"
A. Our Lord does not say, that the Father only, is the true God, exclusive of the other persons of the Trinity; but that He is the only true God (as each of the other persons is) in opposition to idols, or gods falsely so called.
Q28. How does it appear that the Father is God?
A. From his being expressly so called every where in scripture: particularly, 1 Cor. 8:6; and 15:24; Gal. 1:1, 3, &c.
Q29. Is it proper to say, that the Father is the fountain of the Deity?
A. The expression is dangerous, and now used by adversaries in an unsound sense, to exclude self-existence and independency from the Son and Holy Ghost, and therefore is to be avoided.
Q30. How does it appear from scripture, that Christ, the Son, is truly and properly the supreme God, equal with the Father?
A. From the same names, attributes, works, and worship being ascribed to him in scripture as are ascribed to the Father, and in as full and ample a sense.16
Q31. What are the names ascribed to Christ, that prove him to be equal with the Father?
A. He is expressly called "God," John 1:1 - "the great God," Titus 2:13 - "the mighty God," Isaiah 9:6 - "the true God," 1 John 5:20 - "the only wise God," Jude ver. 25; and JEHOVAH, which is a name never ascribed to any, in scripture, but the living and true God, Jer. 23:6; Psalm 83:18.
Q32. What are the divine attributes ascribed to Christ, that prove him to be the supreme God?
A. Eternity, in the strict and proper sense of the word, Micah. 5:2; unchangeableness, Heb. 13:8; omniscience, John 21:17; omnipotence, for he calls himself "the Almighty," Rev. 1:8; omnipresence; "Lo," says he, "I am with you always, even unto the end of the world," Matt. 28:20; and supremacy, Rom. 9:5.
Q33. What are those works which manifest Christ to be the true God?
A. The creating and preserving of all things, Col. 1:16, 17; the obtaining eternal redemption for us, Heb. 9:12; the working of miracles by his own power, Mark 5:41; the forgiving of sins, Mark 2:5; the raising of the dead at the last day, John 5:28, 29; and his judging the world, Rom. 14:10.
Q34. What is that worship ascribed to Christ which proves him to be the supreme God?
A. The same divine worship and adoration that is given to the Father, John 5:23; we are commanded to believe in him equally with the Father, John 14:1; and we are baptised in his name, as well as in the name of the Father, Matt. 28:19.
Q35. In what sense does Christ say, John 14:28 - "My Father is greater than I?"
A. He does not speak in that place of his nature, as God, but of his office, as Mediator; in which respect he is the Father's servant, Isaiah 42:1.
Q36. How do you prove the supreme Deity of the Holy Ghost?
A. From the same arguments, by which the Deity of the Son was proved; for, (1.) He is expressly called God, Acts 5:3, 4. (2.) Attributes, which are peculiar only to God, are ascribed to him, Heb. 9:14; 1 Cor. 2:10; Luke 2:26; Psalm 139:7. (3.) Works which can be accomplished by none but God, are performed by him, Psalm 33:6; Job 26:13; Luke 1:35; 2 Pet. 1:21; John 16:13; Rom. 15:16. (4.) The same divine worship is paid to him, as to the Father and the Son, Matt. 28:19; 2 Cor. 13:14.
Q37. Could the Trinity of persons, in the unity of essence, have been discovered by the light of nature?
A. By no means: for then it would be no mystery, seeing divine mysteries are such secrets, as the wisdom of man could never have found out, Matt. 11:27; 1 Cor. 2:9, 10, 14.
Q38. Is it lawful to explain this mystery by natural similitudes?
A. No; for there is no similitude amongst all the creatures, that has the remotest resemblance to this adorable mystery of the three one God. By making similes or comparisons of this kind, men have become vain in their imaginations, and their foolish minds have been darkened, Rom. 1:21-26; and therefore, as this doctrine is entirely a matter of faith, it becomes us to adore it, without prying curiously into what is not revealed.
Q39. Does the asserting of three persons in the Godhead, with distinct personal properties, infer any separation, or division, in the divine essence?
A. No; for the persons in the Godhead are not separated, but distinguished from one another, by their personal properties. As the unity of the essence does not confound the persons, so neither does the distinction of persons imply any division of the essence, 1 John 5:7.
Q40. Can any worship God aright, without the faith of this mystery of the Trinity?
A. No; "for he that cometh to God, must believe that he is," Heb. 11:6; namely, that he is God, Father, Son, and Holy Ghost.
Q41. How is our worship to be directed to this three-one God?
A. We are to worship the Father, in Christ the Son, by the Spirit; and thus, when we pray, we are to ask the Father, in the name of the Son, by the Holy Ghost, Eph. 2:18 and 5:20.
Q42. Will not this mystery be more fully known and displayed in heaven?
A. Yes; for, says Christ, "at that day ye shall know, that I am in my Father," John 14:20; See also 1 Cor. 13:12; 1 John 3:2.
Q43. What comfortable instruction may we learn from this doctrine of the Trinity?
A. That the gift of eternal life, in the promise and offer of the gospel, to sinners of mankind, is attested by the three famous witnesses in heaven, who are above all exception, 1 John 5:7, 11; and consequently, that a portion infinitely rich, is insured by the covenant of grace to all those who believe, when it makes over all the three persons to them, as their God, Jer. 31:33.
Q44. What is the duty of the judicatures of the church with reference to Arians, Socinians, and Deists, who deny this fundamental doctrine of the Trinity?
A. It is their duty after the first and second admonition, to reject them as heretics, Titus 3:10.
Q1. What mean you by the word, godhead?
A. It is the nature, essence, or being of God, as the apostle speaks, Acts 17:29. Forasmuch then as we are the offspring of God, we ought not to think that the godhead is like unto gold, or silver, or stone, graven by are, and man's device.
Q2. what is a person in the godhead?
A. It is the godhead distinguished by personal properties; each person having his distinct personal properties; Hebrews 1:3. Who being the brightness of his glory, and the express image of his person, upholding all things by the word of his power.
Q3. How does it appear there are three persons, and no more?
A. FIRST, From Christ's baptism; Matthew 3:16, 17. And Jesus, when he was baptized, went up immediately out of the water, and lo, the heavens were opened unto him, and he saw the Spirit of God descending, like a dove, and lighting upon him; and lo, a voice from Heaven, saying, This is my beloved Son in whom I am well pleased.
Q4. How else in the second place, does it appear?
A. From the institution of our baptism; Matthew 28:19 Go you, therefore, and teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Spirit.
Q5. What is the third proof from scripture?
A. From the apostolical blessing; 2 Corinthians 13:14. The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the holy Spirit, be with you all, Amen: Where the three distinct blessings are wished from the three divine persons in the godhead, grace from Christ, love from the Father, and communion with the Spirit.
Q6. What farther evidence is there of it in scripture?
A. From plain positive assertions of the scripture, asserting, FIRST, A trinity of persons SECONDLY, A unity of essence? 1 John 5:7. For there are three that bear record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one.
Q8. What is the second instruction from the trinity?
A. Hence we learn the true order and manner of worshiping God, in the Son; John 16:23. Whatever you shall ask the Father in my name, he shall give it you. And by the Spirit; Ephesians 6:18 Praying always, with all prayer and supplication in the Spirit.
Q8. What is the first instruction from the trinity?
A. That the doctrine of the gospel concerning Christ, is fully confirmed and ratified by three witnesses from Heaven, who are above all exceptions; 1 John 5:7. For there are three that bear record in Heaven, the Father, the Word, and the Holy Spirit.
Q9. What is the third instruction from the trinity?
A. That the covenant of grace conveys a rich portion to believers in making over all three persons to them; Jeremiah 31:33. But this shall be the covenant that I will make with the house of Israel after those days, says the Lord; I will put my law into their inward parts, and write it in their hearts; and I will be their God, and they shall be my people.
Q10. What is the fourth instruction from the trinity?
A. That as it is the duty of all the saints to give distinct glory to the three persons in the Godhead; so it will be a special part of their blessedness in Heaven, to contemplate the distinct benefits received from them all; Revelation 1:5. And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth; unto him that loved us, and washed us from our sins in his own blood. Of God's decrees
Q1. Are there three gods?
A. No: For the Lord is one, and his name one, Zech. 14:9.
Q2. Is there more than one person in the Godhead?
A. Yes: For God said, Let us make man, Gen. 1.26.
Q3. Are there distinct persons in the Godhead?
A. Yes: For he who is the brightness of his Father's glory, is the express image of his person, Heb. 1:3.
Q4. Are there three persons in the Godhead?
A. Yes: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, 1 John 5:7.
Q5. Is the Father God?
A. Yes: For there is one God and Father of all, Eph. 4:6.
Q6. Is Jesus Christ the Word?
A. Yes: His name is called the Word of God, Rev. 19:13.
Q7. Is the Word God?
A. Yes: For in the beginning was the Word, and the Word was with God, and the Word was God, John 1:1.
Q8. Is the Holy Ghost a divine person?
A. Yes: For the Spirit searcheth all things, 1 Cor. 2:10.
Q9. Is it the personal property of the Father to beget the Son?
A. Yes: Thou art my Son, this day have I begotten thee, Ps. 2:7.
Q10. Is it the personal property of the Son to be begotten of the Father?
A. Yes: For he is the only-begotten of the Father, John 1:14.
Q11. Is it the personal property of the Holy Ghost to proceed from the Father and the Son?
A. Yes: For Christ says, I will send you the Comforter, even the Spirit of truth, which proceedeth from the Father, John 15:26.
Q12. Are these three one God?
A. Yes: For it is said expressly, these three are one, 1 John 5:7.
Q13. Are they the same in substance, and equal in power and glory?
A. Yes: For Christ says, I and my Father are one, John 10:30.
Q14. Can this doctrine be measured by reason?
A. No: For flesh and blood hath not revealed it to us, Matt. 16:17.
Q15. But ought we to believe it?
A. Yes: For we are baptized in the name of the Father, and of the Son, and of the Holy Ghost, Matt. 28:19. And we are blessed with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, 2 Cor. 13:14.
Q16. And ought we to improve it?
A. Yes: That we all may be one, as the Father is in Christ, and he in the Father, that we also may be one in them, John 17:21.
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God as Creator
The nature and works of God as Creator and Sustainer
Q1. What is the chief end of man?
A. Man's chief end is to glorify God, and to enjoy him for ever.
Q2. What rule hath God given to direct us how we may glorify and enjoy him?
A. The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.
Q3. What do the Scriptures principally teach?
A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
Q4. What is God?
A. God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.
Q5. Are there more Gods than one?
A. There is but one only, the living and true God.
Q6. How many persons are there in the Godhead?
A. There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.
Q7. What are the decrees of God?
A. The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.
Q8. How doth God execute his decrees?
A. God executeth his decrees in the works of creation and providence.
Q9. What is the work of creation?
A. The work of creation is, God's making all things of nothing, by the word of his power, in the space of six days, and all very good.
Q10. How did God create man?
A. God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
Q11. What are God's works of providence?
A. God's works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.
Q12. What special act of providence did God exercise toward man in the estate wherein he was created?
A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.
### 12. The Trinity
Q-6. HOW MANY PERSONS ARE THERE IN THE GODHEAD?
A: Three persons, yet but one God.
'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.' I John 5:7.
God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ, yet but one person, is a wonder; so three persons, yet but one Godhead. Here is a great deep, the Father God, the Son God, the Holy Ghost God; yet not three Gods, but one God. The three persons in the blessed Trinity are distinguished, but not divided; three substances, but one essence. This is a divine riddle where one makes three, and three make one. Our narrow thoughts can no more comprehend the Trinity in Unity, than a nut-shell will hold all the water in the sea. Let me shadow it out by a similitude. In the body of the sun, there are the substance of the sun, the beams, and the heat; the beams are begotten of the sun, the heat proceeds both from the sun and the beams; but these three, though different, are not divided; they all three make but one sun: so in the blessed Trinity, the Son is begotten of the Father, the Holy Ghost proceeds from both; yet though they are three distinct persons, they are but one God. First, let me speak of the Unity in Trinity; then of the Trinity in Unity.
I. Of the Unity in Trinity. The Unity of the persons in the Godhead consists of two things.
[1] The identity of essence. In the Trinity there is a oneness in essence. The three persons are of the same divine nature and substance; so that in Deo nonest magis et minus, ‘there are no degrees in the Godhead'; one person is not God more than another.
[2] The Unity of the persons in the Godhead consists in the mutual inbeing of them, or their being in one together. The three persons are so united that one person is in another, and with another. ‘Thou, Father, art in me, and I in thee.' John 17:21I.
II. Let me speak of the Trinity in Unity.
[1] The first person in the Trinity is God the Father. He is called the first person, in respect of order, not dignity: for God the Father has no essential perfection which the other persons have not; he is not more wise, more holy, more powerful than the other persons are. There is a priority, not a superiority.
[2] The second person in the Trinity is Jesus Christ, who is begotten of the Father before all time. ‘I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth.' Prov 8:3-25 . This Scripture declares the eternal generation of the Son of God. This second person in the Trinity, who is Jehovah, is become our Jesus. The Scripture calls him the branch of David, Jer 23:5, and I may call him the flower of our nature. ‘By him all that believe are justified.' Acts 13:39.
[3] The third person in the Trinity is the Holy Ghost, who proceeds from the Father and the Son, whose work is to illuminate the mind, and enkindle sacred motions. The essence of the Spirit is in heaven, and everywhere; but the influence of it is in the hearts of believers. This is that blessed Spirit who gives us the holy unction. 1 John 2:20. Though Christ merits grace for us, it is the Holy Ghost that works it in us. Though Christ makes the purchase, it is the Holy Ghost that makes the assurance, and seals us to the day of redemption. Thus I have spoken of all the three persons. The Trinity of persons may be proved out of Matt 3:16. ‘Jesus, when he was baptized, went up straightway out of the water, and he saw the Spirit of God descending like a dove, and lighting upon him; and lo, a voice from heaven, saying, This is my beloved Son.' Here are three names given to the three persons. He who spake with a voice from heaven was God the Father; he who was baptized in Jordan was God the Son; he who descended in the likeness of a dove was God the Holy Ghost. Thus I have shown you the Unity of essence, and the Trinity of persons.
Use one: For confutation. (1.) This confutes the Jews and Turks, who believe only the first person in the Godhead. Take away the distinction of the persons in the Trinity, and you overthrow man's redemption; for God the Father being offended with man for sin, how shall he be pacified without a mediator? This mediator is Christ, who makes our peace. Christ having died, and shed his blood, how shall this blood be applied but by the Holy Ghost? Therefore, if there be not three persons in the Godhead, man's salvation cannot be wrought out; if there be no second person in the Trinity, there is no redeemer; if no third person, there is no comforter. Thus the plank is taken away by which we get to heaven.
(2.) It confutes the execrable opinion of the Socinians, who deny the Divinity of the Lord Jesus, and make him to be a creature only, but of a higher rank. As the Papists blot out the second commandment, so the Socinians do the second person in the Trinity. If to oppose Christ's members be a sin, what is it to oppose Christ himself? Jesus Christ is co-equal with God the Father. He thought it no robbery to be equal with God. Phil 2:6. He is co-eternal with God the Father: ‘I was from the beginning,' Prov 8:83: if not, there was a time when God was without a Son, and so he would be no Father; nay, there was a time when God was without his glory, for Christ is ‘the brightness of his Father's glory.' Heb 1:3. He is co-essential with God the Father. The Godhead subsists in Christ. ‘In whom dwells all the fulness of the Godhead bodily.' Col 2:9. It is said, not only that Christ was with God before the beginning, but that he was God. John 1:1, and 1 Tim 3:16. ‘God manifest in the flesh.' The title of Lord, so often given to Christ, in the New Testament, answers to the title of Jehovah in the Old. Deut 6:5; Matt 22:37. Christ has a co-eternity, and co-substantiality with his Father. ‘I and my Father are one.' John 10:30. It were blasphemy for an angel to speak thus. Yet further to prove Christ's Godhead, consider (i) The glorious incommunicable attributes belonging to God the Father are ascribed to Christ. Is God the Father omnipotent? So is Jesus Christ. He is the almighty, Rev 1:8, and he creates, Col 1:16. Is God the Father infinitely immense, filling all places? Jer 23:24. So is Jesus Christ. While Christ was on the earth by his bodily presence, he was at the same time in the bosom of the Father by his divine presence. John 3:18. (ii) The same jura regalia, or prerogatives royal, which belong to God the Father, belong also to Christ. Does God the Father seal pardons? This is a flower of Christ's crown. ‘Thy sins be forgiven thee.' Matt 9:5. Nor does Christ remit sin organice only, as ministers do, by virtue of a power delegated to them from God; but he does it by his own power and authority. Is God the Father the adequate object of faith? Is he to be believed in? So is his Son. John 14:10-11. Does adoration belong to God the Father? So it does to the Son. ‘Let all the angels of God worship him.' Heb 1:6. How sacrilegious therefore is the Socinian, who would rob Christ of his Godhead, the best flower of his crown. They that deny Christ to be God, must greatly wrest, or else deny the Scripture to be the Word of God.
(3.) It confutes the Arians, who deny the Holy Ghost to be God. The eternal Godhead subsists in the Holy Ghost. ‘He shall guide you into all truth.' John 16:13. Christ speaks not there of an attribute, but of a person. That the Godhead subsists in the person of the Holy Ghost appears in this; that the Spirit, who gives diversity of gifts, is said to be the same Lord, and the same God. I Cor 12:5-6. The black and unpardonable sin is said, in a special manner, to be committed against the Godhead subsisting in the Holy Ghost. Matt 12:32. The mighty power of God is made manifest by the Holy Ghost; for he changes the hearts of men. The devil would have Christ prove himself to be God, by turning stones into bread; but the Holy Ghost shows his Godhead by turning stones into flesh. ‘I will take away the stony heart; and give you a heart of flesh.' Ezek 36:26. Yet further, the power and Godhead of the Holy Ghost appeared in effecting the glorious conception of our Lord Jesus Christ. The very shadow of the Holy Ghost made a virgin conceive. Luke 1:35. The Holy Ghost works miracles, which transcend the sphere of nature; as raising the dead. Rom 8:11. To him belongs divine worship; our souls and bodies are the temples of the Holy Ghost, I Cor 6:19, in which temples he is to be worshipped, verse 20. We are baptized in the name of the Holy Ghost; therefore we must believe his Godhead, or renounce our baptism in his name. Methinks it were better for such men not to have so much as heard whether there be any Holy Ghost, Acts 19:2, than to deny his Deity. They who would wittingly and willingly blot out the third person, shall have their names blotted out of the book of life.
Use two: For exhortation. (1.) Believe this doctrine of the Trinity of persons in the unity of essence. The Trinity is purely an object of faith; the plumbline of reason is too short to fathom this mystery; but where reason cannot wade, there faith may swim. There are some truths in religion that may be demonstrated by reason; as that there is a God: but the Trinity of persons in the Unity of essence is wholly supernatural, and must be believed by faith. This sacred doctrine is not against reason, but above it. Those illuminated philosophers, that could find out the causes of things, and discourse of the magnitude and influence of the stars, the nature of minerals, could never, by their deepest search, find out the mystery of the Trinity. This is of divine revelation, and must be adored with humble believing. We can be no good Christians, without the firm belief of the Trinity. How can we pray to God the Father but in the name of Christ, and through the help of the Spirit? How believe the glorious Trinity? How are the Quakers to be abhorred, who go under the name of Christians, and yet undervalue and renounce Jesus Christ! I have read of some Quakers who speak thus: ‘We deny the person of him whom you call Christ, and affirm, That they who expect to be saved by that Christ without works, will be damned in that faith!' Could the devil himself speak worse blasphemy? They would pull up all religion by the roots, and take away that corner stone, on which the hope of our salvation is built.
(2.) If there be one God subsisting in three persons, then let us give equal reverence to all the persons in the Trinity. There is not more or less in the Trinity; the Father is not more God than the Son and Holy Ghost. There is an order in the Godhead, but no degrees; one person has not a majority or supereminence above another, therefore we must give equal worship to all the persons. ‘That all men should honour the Son even as they honour the Father.' John 5: 23. Adore Unity in Trinity.
(3.) Obey all the persons in the blessed Trinity; for all of them are God. Obey God the Father. Christ himself, as man, obeyed God the Father, John 4:44, much more must we. Deut 27:10.
Obey God the Son. ‘Kiss the Son, lest he be angry.' Psa 2:12. Kiss him with a kiss of obedience. Christ's commands are not grievous. I John 5:3. Whatever he commands is for our interest and benefit. Oh then kiss the Son! Why do the elders throw down their crowns at the feet of Christ, and fall down before the Lamb? Rev 4:10, 11. To testify their subjection, and to profess their readiness to serve and obey him.
Obey God the Holy Ghost. Our souls are breathed into us by the glorious Spirit. ‘The Spirit of God has made me.' Job 33:4. Our souls are adorned by the blessed Spirit. Every grace is a divine spark lighted in the soul by the Holy Ghost. Nay, more, the Spirit of God sanctified Christ's human nature; he united it with the divine, and fitted the man Christ to be our Mediator. Well then does this third person in the Trinity, the Holy Ghost, deserve to be obeyed; for he is God, and this tribute of homage and obedience is due to him from us.