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 learned 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 necessary 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]
Having 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 Ghost; 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 in 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 the
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, agreeable 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 this: 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
that 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 only 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 theirs. 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 procession 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 such 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 words 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, which 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, in 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 when 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 the 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 thereof. 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 the 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.