And inasmuch as they are said to be equal in power and glory, we may observe, that there are two expressions, which we often use, to set forth the deity of the Son and Spirit; sometimes we say they are God, equal with the Father; at other times, that they have the same essential perfections. To which, it may be, some will reply, that if they are equal, they cannot be the same; or, on the other hand, if they are the same, they cannot be equal. For the understanding what we mean by such-like expressions, let it be observed, that when we consider them as having the divine essence, or any of the perfections thereof, we do not chuse to describe them as equal, but the same; we do not say that the wisdom, power, holiness, &c. of the Son and Spirit are equal to the same perfections, as ascribed to the Father: but when we speak of them as distinct Persons, then we consider them as equal: the essential glory of the Father, Son, and Spirit, is the same; but their personal glory is equal; and in this sense we would be understood, when we say the Son and Holy Ghost are each of them God, or divine Persons, equal with the Father.[89] III. We shall prove that the Father, Son, and Holy Ghost, are distinct persons in the Godhead, by applying what has been but now observed, by which any one may, by our common mode of speaking, be denominated a person; and to this we shall add something concerning those personal properties, mentioned in one of the answers we are explaining, with respect to the eternal generation of the Son, and the procession of the Holy Ghost. And, 1. To prove the personality of the Son. If this be reckoned needless, inasmuch as the Arians and Socinians never yet called it in question, we own that it is not necessary, when we dispute with them, to prove it: but inasmuch as the Sabellians deny it, as a late writer[90] has done, who plainly gives in to that scheme, and concludes the Son of God to be no other than the eternal reason of God; and so he renders that text, John i. 1. _In the beginning was the word_, that is, _reason, and by him_, that is, _by it, were all things made_; and when it is objected, that this mode of speaking signifies nothing more than a quality in God, the only answer he gives to it, is, that it signifies no more a quality, than if we should translate it, _The word_, as it is generally done: I say, if persons, whether they pretend to be Sabellians or no, express themselves in such a manner, it is certainly necessary for us to prove the personality of the Son. It appears, therefore, that the Son is a distinct Person from the Father,