3. We must not suppose that the Holy Ghost uses any figurative ways of speaking, so as to cast a veil on plain truths, or to endanger our being led hereby out of the way, as we should certainly be, if so many hundred places of scripture, in which these personal characters are applied to the Son and Spirit, were to be taken in a metaphorical sense, without any intimation given in the context that they are so to be understood. And it will be certainly very difficult to find out any place in scripture, that may serve to direct us in our application of these characters, viz. when they are to be taken in a metaphorical sense, when applied to the Persons in the Godhead, and when not.
4. Though we find many metaphors in scripture, yet we observe that the most important truths are laid down in the plainest manner; so that the injudicious and unlearned reader, who understands nothing of the art of rhetoric, or criticism, may be instructed thereby; at least they are not universally wrapt up in such figurative ways of speaking; and it would be strange, if the account we have of the Personality of the Son and Holy Ghost, which is a doctrine of the highest importance, and such as renders them distinct objects of worship, should be expressed in such a way, as that we should be at the greatest uncertainty whether they are persons or not.
5. If these personal characters are not metaphorical, when applied to men or angels, who are subjects capable of having personality attributed to them, why should they be reckoned metaphorical, when applied to the Son and Spirit, who, though they are not distinct beings, yet they have a divine understanding and will, and therefore are not rendered incapable of having personality ascribed to them, as signified by these characters.
6. The asserting that personal characters attributed to the Son and Spirit are always to be understood in a metaphorical sense, would give equal ground to conclude that they are to be so taken, when applied to the Father; and accordingly, while we militate against the Personality of these, we should, at the same time, overthrow his Personality: and while we deny that there are three Persons in the Godhead, we should, in effect, suppose that there are no Persons in the Godhead, any otherwise than as the Godhead, which is common to be Father, Son, and Spirit, is often described as though it were a Person; and if ever Personality is used or applied in a metaphorical sense, it must be when the Godhead is described as though it were a Person.
7. Though some personal characters are occasionally applied, in a metaphorical sense, to things that are not persons, yet it is not usual for them to be described as performing personal works, and these not occasionally hinted at, and joined with other metaphorical ways of speaking, but a long series of action referred to, and variety of works performed, which must certainly be taken in a most proper sense. Thus, when the Son and Spirit are set forth in scripture as performing those works, which are expressive of their personal glory; the one in what respects the purchase of redemption; and the other in the application thereof: and when each of them is described as standing in those relations to men, which are founded in the performance of these works for them; certainly this must be taken in a most proper sense; and we must take heed, lest, while we attempt to prove that the Persons in the Godhead are to be taken in a figurative sense, we do not give occasion to any to think that the great benefits, which we receive from them, are to be understood in the same sense.
We shall now take notice of some other personal properties, whereby the Son and Spirit are distinguished from one another, and from the Father; particularly, as they are expressed in one of the answers under our present consideration; it is proper to the Father to beget the Son, or, as it is sometimes expressed, to be unbegotten; and to the Son, to be begotten of the Father; and to the Holy Ghost, to proceed from the Father and the Son, from all eternity. This is certainly one of the most difficult heads of divinity that can be insisted on; and some have made it more so, by their attempting to explain it. I have sometimes thought that it would be the safest and most eligible way, to pass it over, as a doctrine less necessary to be understood; but since there are several scripture-expressions, on which it is founded, which we ought to pay the greatest deference to, much more than to those explications which are merely human; and inasmuch as these properties plainly prove the Father, Son, and Holy Ghost, to be distinct Persons, therefore we must humbly enquire into the meaning of those scriptures, wherein they are contained; and so to speak something as to what is generally called the eternal generation of the Son, and the procession of the Holy Ghost; and I hope, through divine assistance, we shall advance no doctrine that is either subversive of our faith in the doctrine of the Trinity, which we are endeavouring to maintain, derogatory to the essential or personal glory of the Father, Son, and Spirit, or altogether contrary to the sense, in which many Christians, who are unacquainted with those modes of speaking, used by the fathers and schoolmen, understand those scriptures upon which this doctrine is founded.
And here we shall give a brief account of what we apprehend to be the commonly received sentiments of divines, who, in their writings, have strenuously maintained, and judiciously defended, the doctrine of the Trinity, concerning the eternal generation of the Son, and the procession of the Holy Ghost; which I shall endeavour to do with the greatest deference to those who have treated of these subjects, as well as with the greatest impartiality; and shall take occasion to shew how far the Arians conclude that we give up the cause to them, and yet how little reason they have to insult us upon this head.
(1.) As to the eternal generation of the Son, it is generally explained in this manner; the Father is called, by some, the fountain of the Godhead, an expression taken from some of the fathers, who defended the Nicene faith: but others of late, have rather chose to call the Father the fountain of the Trinity; and he is said to be of himself; or unbegotten; which they lay down as his distinct Personal character, from that of the Son.
On the other hand, the Son, as to his Personality, is generally described as being from the Father, and many chuse to express themselves about this mystery in these terms; that the Father communicated the divine essence to the Son, which is the most common mode of speaking, though others think it safer to say, that he communicated the divine Personality to him; though I cannot tell which is least exceptionable.
But when I find others calling it the Father’s giving the divine essence to the Son, their mode of speaking being founded, as they apprehend, on that scripture, John v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself, I cannot but think it an unguarded expression, and foreign to the design of the Holy Ghost in that scripture, as will be hereafter considered. The Arians are ready to insult us upon such modes of speaking, and suppose that we conclude that the Son receives his divine perfections, and therefore cannot be God equal with the Father: but, however, none of them, who use this expression, suppose that the Son’s Deity is founded on the arbitrary will of the Father; for they all assert that the divine nature is communicated necessarily, and from all eternity, as the sun communicates its rays necessarily, which are of equal duration with it; so that while they make use of a word, which, according to its most known acceptation, seems subversive of the truth, they happily, for truth’s sake, explain away the proper sense thereof; so that all they can be blamed for herein, by the adversary, is impropriety of expression.