We worship one God in Trinity, and Trinity and Unity, neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost is all one: the glory equal, the majesty co-eternal. Such as the Father is, such is the Son; and such is the Holy Ghost. The Father uncreate, the Son uncreate; and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal the Son eternal, and the Holy Ghost eternal. And yet these are not three eternals; but one eternal. As also there are not three incomprehensibles, nor three uncreated; but one uncreated and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty; and yet they are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God.[[92]] (See note 7, end of section.)
32. Immateriality of God.—The evil which grew out of these contentions in respect to Deity is found in the conclusion arrived at that God is an incorporeal, that is to say, an immaterial being; without body, without parts, without passions. The following is the Roman Catholic belief in respect to God:
There is but one God, the creator of heaven and earth, the supreme, incorporeal, uncreated being, who exists of himself, and is infinite in all his attributes, etc.[[93]]
The Church of England teaches in her articles of faith:
There is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness,[[94]] etc.
This plainly teaches the great error of the immateriality of God; and, indeed, that is the orthodox notion in respect to Deity, notwithstanding it finds so many express contradictions in the scriptures.
33. In the work of creation, God proposed to make man in his own image and likeness, and the proposition was executed.[[95]] Moreover, Jesus is said to be the brightness of God's glory, "and the express image of his person."[[96]] Again it is said, that Jesus "being in the form of God, thought it not robbery to be equal with God."[[97]] All this teaches that God has a form similar to that of man's; that he has organs, dimensions, proportions; that he occupies space and has relation to other objects in space; that he moves from place to place; and that so far as his actual person is concerned he cannot be in two places at one and the same instant. The question here arises as to those passages of scripture which declare the omnipresence of God, a thing which is impossible—speaking of his person—if what is here contended for be true. But God may be and is omnipresent by his influence, by his power, if not in his person. While his person is confined to one place at a time, as other substances are, his influence extends throughout the universe, as does also his power, and through this means he is omnipotent and omnipresent.
34. To assert the immateriality of God is not only to deny his personality, but his very existence; for an immaterial substance cannot exist. It can have no relation to time or space, no form, no extension, no parts. An immaterial substance is simply no substance at all; it is a contradiction of terms to say a substance is immaterial—it is the description of an infinite vacuum; and the difference between the atheist and the orthodox Christian is one of terms, not of fact; the former says, "There is no God;" the latter in his creed says, "God is nothing."[[98]] (See note 10, end of section.)
35. Such were the absurdities into which the vain philosophies of the pagan led the Christian even in the early centuries of the Christian era; so that through these errors they even denied the Lord who bought them.[[99]]