ascribing the Name of God not onely to the Father but also to the Sonne and Holy-Ghost where we may easily perceive that the Apostles and other Pen-men of the new Testament when they speake of the Father and of the Sonne together call the Father God and the Sonne Lord but speaking of them apart or severally they use both these names promiscuously giving this Name God indifferently to Father Sonne and Holy-Ghost For First the Father is God God who in sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last dayes spoken unto us by his Sonne Heb. 1.1 2. And to us there is but one God the Father 1 Cor. 8.6 This is not spoken exclusively as if the Sonne and Holy-Ghost were not God with the Father but inclusively by way of inclusion of the Sonne and Holy-Ghost The Sonne being in the Father and the Father in the Sonn John 14.9 10. They being one John 10.30 and the Holy-Ghost proceeding from both John 15.26 John 16.7 Gal. 4.6 Rom. 8.9 11. This onely excludeth Idols not denying the Lord Jesus nor his holy Spirit to be one God with the Father no more then the verse following saying One Lord Jesus Christ denyeth the Father to be Lord or excludeth him from having any Dominion over us And as the Father is included in the latter so the Sonne and Holy-Ghost is included in the former Secondly the Sonne is God Rom. 9.5 Of whom as concerning the flesh Christ came who is over all God blessed for ever There are two Reasons why the Apostle treating of the Jewes doth set forth the Divinity of the Lord Jesus 1. For the honour of Christ whom the Jewes blasphemed 2. For the honour of the Jews whose manifold priviledges ver 4.5 he had reckoned up In conclusion he addeth this as the greatest he putteth it in the last place as the weightiest That Christ who is God over all blessed for ever came of them And surely if the Lord Jesus had no other Nature but Humane it had been needlesse for the Apostle to have added these words according to the flesh but he was the onely begotten Sonne of the Father John 3.16 The Sonne of himselfe Rom. 8.3 his proper Sonne Rom. 8.32 And therefore of the same essence with God his Father He being opposed to Men and Angels the adopted or created sonnes of God he therefore had another Nature from God his Father namely Divine which he tooke not from Abraham his Father For before Abraham was I am as he saith John 8.58 The Apostle putteth this out of doubt 1 Tim. 3.16 Without controversie great is the mystery of godlynesse God was manifest in the flesh There is not any thing more mysterious there cannot be a greater wonder then that God who is immortall should take our flesh and become mortall That he who thundreth in the Clouds should lye sprawling in a Cratch That he who was in the forme of God should take on him the forme of a servant He that was the Lord of all the maker of Heaven and had all the Mansions therein at his disposing should for our sakes become poore have no House to put his head in and should be so disrespected of a common Inne that he which came to save men should take up his first lodging with Beasts What wonder had it beene to men or mystery worthy for Angels to pry into 1 Pet. 1.12 To have seene a Creature manifested in the flesh as some impiously thinke and blasphemously speake of Christ But he was God who redeemed us with his owne blood Act. 20.28 For God to love his rebellious Enemies and to lay downe his life for us John 3.16 was love in him beyond imitation fit for our most serious admiration In Christ dwelt all the fulnesse of the God-head bodily Col. 2.9 Where 1. There was not divine qualities onely resident in him but there was the God-head that dwelt in him 2. It was not a little measure thereof but the fulnesse of the God-head 3. It is not onely said the fulnesse but all the fulnesse of the God-head He hath the full nature of God as the Father hath yea all that the Father hath Joh. 16. he saith was his the Father having a divine Nature in him the Sonne hath the same divine Nature in him He is Emanuel God with us He was in the forme of God and thought it no robbery to be equall with God yet made himselfe of no reputation and tooke on him the forme of a servant and was made in the liknesse of man he humbled himselfe and became obedient to death c. Phil. 2.6 7. Loe you have the two Natures of the Lord Jesus described where you have his divine Nature set forth and his equality therein with his Father plainely expressed he was in the forme of God and equall with God as also his humane Nature he was in the forme of a servant For the one doth as clearely expresse his God-head as the other doth his Man-hood 2. Not onely the Father stileth the Sonne his fellow Zach. 13.7 but also the Lord Christ himselfe thought it no robbery to be equall with his Father Phil. 2.6 Why should any robbe him of that honour which the Father ascribeth and he knew due to himselfe 3. He made himselfe of no reputatiton or rather he emptied himselfe of what even of his divine Majesty and glory which he did as it were lay aside 4. What great patterne of humility had it been in him if he had not been equall with his Father to have humbled himselfe and become obedient to his Father But John 1.1 In the beginning was the Word and the Word was with God and the Word was God And 1 John 5.20 The Apostle speaking of Christ he addeth This is the true God and eternall life Heb. 1.8 Thy throne O God is for ever and ever It is the Lord Christ whose Majesty is there described Yea Thomas acknowledged him to be God and Lord Jehovah Elohim John 20.28 My Lord and my God which was not a foolish exclamation or a fond admiration as some would make it but a faithfull acclamation a holy confession For 1. Here is no note of exclamation it is not in the Originall 2. Thomas acknowledged something now that he did not before But he knew the Father to be God and Lord This speech therefore concerned God the Sonne whose Humanity he touched when he acknowledged his Divinity 3. Christ both commended and condemned his faith John 20.29 He commendeth the matter of his beleeving though he condemneth the manner of his beleeving Iude sheweth how many ungodly men did broach this blasphemous errour in denying Christs divinity Jude 4. They deny that onely God and Master our Lord Jesus Christ for so it ought to be read and understood of Christ who is our God that created us our Master that redeemed us our Lord that ruleth in us Peter also 2 Pet. 2. speaketh of the
my Lord Mat. 21.44 Mar. 11.36 Luk. 20.42 Act. 2.32 doe ascribe this Name Lord to the Father and to the Sonne Secondly the Sonne is Lord. He was so proclaimed by Angelicall Heralds By Gabriel an Angel of the Lord before his incarnation Luk. 1.17 By another Angel to the Shepheards at his birth Luk. 2.11 where there is no lesse then a whole Chore of this heavenly Host ascribe glory to God and sing an heavenly Hymne to his Majestie He is likewise acknowledged so by Zacharie Luk. 1.76 by Elizabeth Luk. 1.43 by John Baptist Joh. 1.23 Luk. 3.4 and that from a testimonie of the Prophet Isaiah which did prophetically proclaime him Jehovah Isa 40.3 By Peter he is stiled Lord of all Act. 10.36 But why doe I instance in more Seeing that the holy Writers of the New Testament doe five hundred times at the least as some more punctually have observed ascribe this Name to Christ Thirdly the Holy-Ghost is Lord 2 Cor. 3.17 Now the Lord is that Spirit and where the Spirit of the Lord is there is libertie There the Holy-Ghost is stiled Lord and the Spirit of the Lord. He is Lord of the same essence with the Father and the Sonne and yet the Spirit of the Lord as he proceedeth from them both And the next Verse may be read The Spirit of the Lord or the Lord the Spirit which divers reading the new Translation according to the Originall noteth in the Margent Againe the Apostle in his prayer as I shall more fully shew hereafter directed to the Holy-Ghost stileth him Lord 1 Thess 3.12 2 Thess 3.5 Mathew likewise affirmeth that to be spoken of the Lord by the Prophets Mat. 1.22 which Peter affirmeth to be spoken of thâ— Holy-Ghost by the Prophets 2 Pet. 1.21 Although therefore the Apostle saith there is but one Lord 1 Cor. 8.6 Eph. 4.5 and Jude calleth him the onely Lord Jude 4. yet neither the Apostle Paul nor the Apostle Jude excludeth the Father and the Holy-Ghost from being Lord but they include them in the same Unitie of the Essence being equall in Power Majestie and Glorie and are all the onely Lord though they be distinguished in their Persons yet the Unitie and the Essence of their divine Nature and Power is not divided CHAP. XIII Father is a Name of God common to all three Persons though usually ascribed to the first FAther is a Nanie we properly ascribe to the Lord first in regard of his Creation of Men and Angels Luk. 3. last Job 38.7 secondly in regard of his gubernation of the World Mat. 6.32 thirdly in regard of his Regeneration of his Church and People Isa 64.8 Deut. 32.6 who is the cause of the being of all Creatures and the well-being of his Church though analogically and improperly it is given to these who are under God the instruments of our being Eph. 6.2 4. Col. 3.21 yet not properly are they to be esteemed Fathers as God is Mat. 23.9 who is our heavenly Father Mat. 6.9 Mat. 5.48 where the word Father is not to be restrained to the first Person as it is when either all three Persons are expressed as Eph. 2.18 Mat. 28.19 1 Joh. 5.7 Gal. 4.6 or when the first Person is conferred with the second Gal. 1.3 2 Cor. 1.3 Col. 1.3 but it is to be understood essentially of the Father the Word and the Spirit Yea the Name Father is not onely essentially communicated to all three Persons but also Personally ascribed in respect of us either to First the first Person who is not onely the Father of Christ but also in him our Father Joh. 20.17 I ascend saith Christ to my Father and your Father to my God and your God which diminisheth not much lesse doth it take away Christs Divinitie but sheweth the order that is in the three Persons The Father who is first in order and not in time is usually called by Divines Fons Divinitatis Operationis the Fountaine of Divinitie and Operations yet their Divine Oeconomie doth not shew any inequalitie in Persons but their order in working And againe Joh. 17.1 These things spake Jesus and lift up his eyes to heaven and said Father the houre is came c. God is Christs Father after a more excellent manner then he is called our Father He is his Sonne or the Fathers Sonne of himselfe Rom. 8.3 his owne Sonne or proper Sonne Rom. 8.32 his onely begotten Sonne Joh. 1.14 18. Joh. 3.16 18. as I have shewed And Indeed Christ is an onely begotten Sonne first according to hâ—s Divine Personalitie he was begotten of his Father onely secondly in regard of his humane nature he was his mothers onely begotten he came from her onely thirdly in regard of both he was an onely Sonne he having no Brother fourthly because all that the Father hath is his Joh. 16.15 But we are in and through him Children by Creation Regeneration and Adoption He is a Sonne by nature we by counsell Jam. 1.18 Joh. 1.13 And surely were there no other argument to prove the equality of nature of the Father and of the Sonne this were sufficient to prove it because he is the Fathers proper Sonne the Sonne of his owne selfe his begotten Sonne his onely begotten Sonne For he that is God cannot properly beget any other but him that is God Secondly the second Person who although a Sonne eternally begotten of his Father and so not a Father in respect of God yet to us he is an everlasting Father Isa 9.6 and we are his children by adoption and regeneration Heb. 2.13 Joh. 1 12. who may say haply with the Apostle complaining of his former wretchednesse we were as men borne out of duo time 1 Cor. 15.8 Thirdly The Holy-Ghost is our Father He together with the Father and the Sonne createth regenerateth and adopteth We are by regeneration begotten of God 1 Joh. 5.18 And borne of the Spirit John 3.6 8. we are his Children Psal 34.10 and are taught of God John 6.45 And therefore the Lord Jesus being to send the Holy-Ghost who should teach them all things John 14.26 saith he will not leave them Orphans John 14.16 Plainely shewing the Holy-Ghost should be their Father Yea so the Holy-Ghost promiseth 2 Cor. 6.16 18. I will be a Father to you and ye shall be my Sonnes and Daughters That he which maketh this promise to us is the holy Spirit appeareth out of the former verses For we are to him that maketh this promise to us Temples and he it is that dwelleth in us Now it is manifest we are Temples of the Holy-Ghost 1 Cor. 6.19 and he dwelleth in us 1 Cor. 3.16 Though these be three subsistences or Persons yee they be one in essence substance or nature and to us one Father Mal. 2.10 O Lord thou art our Father saith the Church of God Isa 63.17 That this was spoken of all the three Persons is manifest out of the fore-going verses 1. There was the Father who led them and put
first and the last Rev. 1.11 Rev. 22.13 Rev. 2.8 Rev. 1.17 Who is the first though not the first alone because the Father is with him He is the beginning the ending Re. 22.13 He is the everlasting Father Isai 9.6 who though born in Bethlehem in regard of his humanitie yet in respect of his Divinity his goings forth hath been from of old from everlasting Mich. 5.2 Or as the Originall will beare it from the dayes of eternitie His Kingdome is everlasting Isai 9.7 Luk. 1.33 Rev. 11.15 His Throne is for ever and ever Heb. 1.8 Psal 45.7 He is without beginning or ending Heb. 3.7 He liveth for ever Rev. 1.18 Heb. 7.25 He is before all things Col. 1.17 18. He is eternal life 1 Joh. 5.20 1 Joh. 1.2 As he is the Sonne of Man he is a Priest after the order of Melchizedeck Heb. 7.15 But as he is the Sonne of God Melchizedeck is said to be like unto him that abideth a Priest continually Heb 7.3 The heavens and all other creatures shall faile but his yeares faile not Heb. 1.12 Yea the Jewes knew that the Messiah must be eternall John 12.34 John the Evangelist proveth the eternitie of Christ First because he had his being before any creature was created 1 Joh. 1.12 Secondly because he was begotten of the Father Joh. 1.18 Joh. 3.16 he was not created not made as creatures are and John Baptist sheweth Christ to be after him yet before him Joh. 1.30 After him in his Humanitie yet before him in regard of his Divinitie Yea the beloved Disciple John speaking of Christ he repeateth was foure times Joh. 1.1 2. In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God He was was was was where can wicked blasphemers shew he was not Thirdly the Holy-Ghost is eternall He is the eternall Spirit Heb. 9.14 and the everlasting God which gave Commandements by the Prophets Rom. 16.26 That this was the Holy-Ghost is manifest For he spake and commanded by them 2 Pet. 1.21 Eph. 3.5 Nehem. 9.30 Isai 6.9 10. with Act. 28.25 26. 2 Sam. 23.2 he abideth with the faithfull for ever John 14.16 The Father the Son and the Holy-Ghost are consubstantiall coeternall of one and the same Substance Essence and Nature being one eternall Lord God which hath being in and by himselfe alone There cannot be more infinites nor more eternals then one as God is who is one in essence though distinguished into three Persons Father Sonne and Holy-Ghost which are not before or after each other in regard of any prioritie of Nature Honour or Time but onely in Order who are before or after each other onely in order of subsisting and working Thus the Father is before the Sonne in order who is begotten of his Father and doth nothing but what he seeth the Father doe Joh. 5.19 And the Father and the Sonne before the Holy-Ghost in order who proceedeth from them Joh. 15.26 and who speaketh not of himselfe Joh. 16.13 but receiveth of the Father and of the Sonne and sheweth that unto the faithfull Joh. 16.14 15. that neither is the Sonne before or after the Father in time neither is the Holy-Ghost after either of them but being Relatives are together by nature CHAP. IV. The Father the Sonne and the Holy-Ghost are Omnipresent OMnipresency is a propertie peculiar to God he is ever with us ever before us he alwayes overseeth us though our eyes see him not His essence is immeasurable He filleth all places Act. 7.49 1 Kin. 8.2 7. Isai 66.1 He is a God at hand and a God afarre off Jer. 23.23 God alone is every where Psal 139.8 9. Amos 9.2 3 4. He is not in loco definitivo in any place definitively as Angels are much lesse is he in loco circumscriptivo in any place circumscriptively as corporeall creatures are But he is every where present whom the Heaven of Heavens cannot containe 2 Chron. 6.18 He is in Heaven reigning in Glory and Majestie He is in earth ruling by his power and providence he is in Hell tormenting with his wrath and justice First in regard of all Creatures the immensitie and greatnesse of God is seene working in and by them Act. 17.28 and present with them And so First the Father is present in all places his eyes are upon the children of men and he heareth the prayers of his servants in all places Joh. 16.23 he dwelleth in th faithfull Joh. 14.23 Secondly the Sonne is present in all places when he was on earth in regard of his humanitie was also in heaven in regard of his Divinity Joh. 3.13 And now though ascendâ—d into heaven in regard of his humanitie Act. 1.9 10 11. Act. 7.55 yet in regard of his Divinitie he is ruling by his power both in heaven and in earth and in all places under the earth Phil. 2.10 The Lambe who is in the midst of the Throne and of the foure Beasts and in the midst of the Elders Rev. 5.6 yet also walketh in the midst of the seven Golden Candlesticks Rev. 2.1 yea where two or three are gathered together he is in the middest of them Mat. 18.20 he is with all the faithfull to the end of the world Mat. 28.20 yea he dwelleth in them Ephes 3.17 And surely where God the Father is he is in the unity of the essence with him Joh. 1.1 being in the Father and the Father in him Joh. 14.10 11. filling all things Ephes 4.10 At his ascension he ascendeth where he was before Joh. 6.62 he ascended with his bodie into heaven where he was before in his Deitie Joh. 1.18 Thirdly the Holy-Ghost is likewise every where David demandeth whither shall I goe from thy Spirit or whither shall I goe from thy presence Psal 139.7 Thus the Spirit with the Father and the Sonne are present every where The Holy-Ghost abideth at all times and in all places of the earth in the hearts of all faithfull men Joh. 14.16 17. he remaineth amongst the people of God Hag. 2.5 He dwelleth in them Rom. 8.11 Rom. 8.9 2 Tim. 1.14 1 Cor. 3.16 the beleevers are his Temples 1 Cor. 6.19 this one and the same Spirit worketh all gifts and all graces in all the faithfull 1 Cor. 12.11 2 Cor. 11.4 and is in all the hearts of the faithfull Gal. 4.6 and abideth in them for ever Joh. 17.16 1 Joh. 2.27 yea the Spirit of the Lord filleth the World and containeth all things Wisd 1.7 he proceedeth both from the Father and the Sonne Joh. 15.26 Joh. 16.7 and is with them which are mutually at the right hand of each other Psal 110.1 5. he being alwaies where they are Psal 139.7 David joyneth Gods presence and his Spirit together The Father and the Sonne being one in another Joh. 10.38 and he in both and they in him Zac. 7.12 he is the Lambes eyes who is in the midst of the Throne Rev. 5.6 he is before the
worship which the proud Spirit would have Christ Matth. 4. given him he giveth to Christ fearefully servilely forcedly Mar. 5. Thirdly Angels are ministring Spirits sent forth at the Holy-Ghosts command So Luke sheweth Act. 10. Cornelius sending men to Peter at the command of an Angel yet the Holy-Ghost is said to send them Act. 10.20 He sent that Angel to warne Comelius who is said to be warned from God by an holy Angel Act. 10.22 it being God the Holy-Ghost as I have shewed that sent him An Angel is by him imployed as a messenger to direct Philip to Gaza Act. 8.26 Where the Holy-Ghost as the Syriack expressely sheweth imployeth Philip in preaching to the Eunuch Act. 8.29 yea the Angels worship the Holy-Ghost for he that sent Isaiah was worshiped of Angels Isa 6.2 3 9. That this was the Holy-Ghost who sent him Paul a witnesse beyond exceptions testifieth it Act. 28.25 and Isaiah himself averreth it Isa 48.16 The Father the Sonne and the Holy-Gost are of one and the same Divine Essence and Nature having one and the same Religious worship given them of Angels And surely those who have Divine worship given them of the Holy Angels may be worshiped of the Faithfull for they direct us to God as the onely object of Religious adoration and Divine worship Rev. 19.10 Rev. 22.9 who is alone worthy of worship and honour and is onely religiously to be served and obeyed as of Angels so of men CHAP. IV. We are to obey and serve Father Sonne and Holy-Ghost WE are to obey the Lord and serve him with all our heart and with all our soule Deu. 10.12 It was Samuels command to Israel that they should serve the Lord-onely 1 Sam. 7.5 and Israels commendation by Samuel that they served the Lord onely 1 Sam. 7.4 It is the honour which he requireth of us and which he will not give to another this obedience he accounteth for sacrince Heb. 13.16 yea he preferreth it before sacrifice 1 Sam. 15.22 It was the sinne of the Idolatrous Gentiles to give the Lords service to Devils 1 Cor. 10. and to serve the creature more then the Creator Rom 1.25 whenas they yeilded obedience and did service to them which by nature are no Gods Gal. 4.8 we who are dehorted from being the servants of men are exhorted to serve and obey the Father the Sonne and the Holy-Ghost First the Father is to be obeyed and served And herein we have the example of Christ who was in the forme of God and equall with God in regard of his Divine Nature yet taking on him the forme of a servant he humbled himself and as Man became obedient Phil. 2.6 7 8. or as the Apostle expresseth it Heb. 5.8 Though a Sonne â—et learned he obedience Obedience being not due in regard of stis Divine Nature but he barned it as Man Though he was most deare to his Father yet the Father imposeth and the Sonne willingly undergoeth both a bitter death on his body as also the wrath of God lying heavy on his soule Isa 53.4 5 6. which made his body to sweate no faint dew but solid drops of bloud Luke 22.43 and his soule as Mark expresseth it began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be astonished with terrour and ready to dye with griefe Mar. 14.33 These unknowne sufferings felt by him not distinctly known to us made him to complaine to the Apostles Mar. 14.34 and to cry to his Father Mar. 14.36 Mar. 15.34 Heb. 5.7 And yet he for our sakes and for our example willingly obeyed and suffered And there is good reason why we should obey likewise the Father we are not our own we are his Joh. 17.16 Thine they are faith Christ of his Disciples to his Father Secondly the Sonne is to be obeyed and served It was prophesied of Christ Psal 72.11 Dan. 7.14.27 All Nations should serve him this Kingdome is given to him as the Sonne of Man Dan. 7.13 14. Luke 1.32 but it was his own as he is the Sonne of God John 16.15 The Lord Jesus is Lord of all Act. 10.36 First by right of Creation he created all John 1.2 Col. 1.16 Secondly by right of preservation he preserveth all Heb. 1.3 Col. 1.17 Thirdly by right of redemption he redeemed all his Elect Eph. 5.25 2 Tim. 2.6 1 Joh. 2.2 Fourthly by right of dominion he ruleth all Rev. 19.16 Eph. 1.22 and therefore he is surely to be obeyed and served He reproveth them that call him Lord and doe not the things that he commandeth Luke 6.46 The Israelites were commanded to obey the voyce of the Angel that went before them for Gods Name was in him Exod. 23.21 which was Jehovah Exod. 13.21 with Exod. 14.19 24. Deut. 1.31 32. even the Lord Christs 1 Cor. 10.9 God the Father being in him and he in the Father John 14.10 Joh. 10.38 And Isaias commandeth us to sanctifie the Lord God of Hoasts himselfe Let him be your feare and let him be your dread and he shall be for a Sanctuary but for a stone of stumbling and for a rock of offence to both the houses of Israel Isai 8.13.14 That this Lord of Hoasts whom we are commanded to obey and serve was the Lord Jesus we have foure unerring Interpreters First Old Simeon guided by the Holy Ghost Luke 2.25 34. Secondly Christ himselfe Mat. 21.48 Luke 20.18 Thirdly Peter to whom the Gospell of Circumcision was committed 1 Pet. 2.7 and Fourthly Paul to whom the Gospel of uncircumcision was committed Rom. 9.33 all agreeing and interpreting of Christ whom we are to serve Col. 3.24 and surely there is good reason why we should obey and serve him we are not our owne we are his 1 Cor. 5.15 1 Cor. 7.22 purchased with his own bloud Acts 20.28 and we must bring into Captivity every thought to the obedience of Christ 2 Cor. 10.5 Thirdly the Holy-Ghost is to be obeyed and served Stephen complaineth of the Jewes for resisting the Holy-Ghost Acts 7.51 Ye alwayes resist the Holy-Ghost as your Fathers did so doe you Their Fathers resisted him in the Wildernesse rebelling against him and vexing him Isai 63.10 and grieving him Heb. 3.7 9 10. The Church of Antioch obey him in sending forth Paul and Barnabas Acts 13.4 who were to doe the worke he appointed them Acts 13.2 who did obey him in their travels Acts 13.4 Acts 16.6 and so did Philip Acts. 8.29 30. who being by him bid onely to goe to the Chariot of the Eunuch he ran thither And surely there is good reason why we should obey the Holy-Ghost we are not our own but his so the Apostle sheweth 1 Cor. 6.20 That this is the Holy-Ghost is evident for his we are whose Temples we are but we are the Temples of the Holy-Ghost as the Apostle did shew in the former verse whom we are to serve and obey as God in his Temple Oh let us strive to serve and obey the Father the Sonne and the Holy-Ghost whose we are in regard of all
SCRIPTURE MANIFESTATION of the Equalitty of the Father Sonne and Holy-Ghost Wherein is above an Hundred Particulars by parralell places of Scripture this truth is clearely confirmed NAMELY THAT THE Scriptures Manifest the Sonne and Holy Ghost to be God equall with the Father by ascribing to them such Names Attributes Works and Worship as are proper to God alone By BENIAMIN AUSTIN Pastor of the Church of God at Castle-Ashbey in Northamptonshire There are three that beare record in Heaven the Father the Word and the Holy-Ghost and these three are one 1 Joh. 5.7 Goe and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the Holy-Ghost Mat. 28.19 Awake O Sword against my Shepheard and against the man that is my fellow saith the Lord of Hoasts Zac. 13.7 Christ Jesus who being in the forme of God thought it no robbery to be equall with God Phil. 2.5 6. LONDON Printed for P. W. and JOHN WRIGHT at the Kings Head in the Old-Baily 1650. To all those that love the Lord Jesus in Sincerity Brethren THE Beloved Disciple of the Lord telleth us 1 Joh. 2.18 That in his time there were many Antichrists Many that did seeme to professe Christ yet in truth did oppose him which in words would confesse him but in works would denye him Tit. 1.16 If the first Age of the Church could not escape the fuery of Satan and if those more pure times did not avoide the unbridled rage of his Antichristian Darlings we that live in the latter dayes which are the perillous times must not look to be free from Satans opposition nor hope to be exempted from the malice of his Antichristian Factours For the mystery of iniquity which was but hatching in the Apostles dayes is now grown to it 's full maturity it then began onely to worke 2 Thes 2.7 it is now acting with the efficacy of Satan with all power and signes and lying wonders 2 Thes 2.9 And however there are many Antichrists in the world yet according to Johns threefold discription of them we may worke them into three heads For they are such as deliver poysonous Doctrine not truly grounded on Gods Word and doe oppose first the Divine Nature of Christ secondly the Humane Nature of Christ thirdly the Offices of Christ First there are Antichrists who doe oppose the Divine Nature of Christ as Cerinthians Arrians Samo-Satenians Jews Turkes and in a word the Sarcinians whose Doctrine is as it were a filthy sinke into which al the Heresies of former and latter Ages have emptyed themselves These the Apostle John directly describeth 1 Joh. 2.22 23. He is Antichrist that denyeth the Father and the Sonne For although never any Antichristian Heretick did in words deny the first Person and however they may pretend with the blinded Jews and misled Turkes they doe honour the Creatour of the World yet by taking away that personall relation which he hath to the Sonne they deny him by consequence to be a Father and dishonour both the Father and the Sonne However therefore they would undeseemedly fasten on us the Name of Antichrist because we affirme the Lord Jesus in Nature and Essence to be equall with the Father whenas even the Father stileth him his fellow Zac. 13.7 and the Sonne who is in the forme of God thinketh it no robbery to be equall with God Phil. 2.7 who was the onely begotten Sonne of God Joh. 1.14 18. Joh. 3.16 18. 1 Joh. 4.9 and said that God was his proper Father Joh. 5. â—8 and he is said to be his proper Sonne Rom. 8.32 for the word translated own is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall yea he is the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself Rom. 8.3 And therefore the name and nature of Antichrist agreeth to them and not to us For they oppose the Father and the Sonne and by denying Christ to be the eternall Sonne of God they deny also God the Father to be a true and eternall Father Thus doe they robbe them both of their excellent glory making the one to be no proper Father of Châ—â—st and the other to be no proper Sonne of God whom they blasphemously affirme to be a 〈…〉 Secondly they are Antichrists who deny the Humane Nature of Christ as Marcionites Valentinians Manichees and others They take away the benefit of his death and passion The Apostle doth more especially point at these 1 Joh. 4.3 and 2 John 7. where he sheweth him to be of an Antichristian Spirit that denyeth Jesus Christ to be come in the flesh Thirdly they are Antichrists who doe not oppose directly the person of Christ but by delivering Doctrine contrary to the Word doe oppose Christ in his three-fold Office First they depive Christ of his Kingly Office and make the Pope the Supreame and uncontroulable Head of the Church exalting him above all that is called God 2 Thes 2. namely above Angels Magistrates Divels which in Scripture are called Gods yea above God and Christ whenas they give power to him to prescribe Lawes which are more authentique to them then the Laws of God None being of power to dispence with his as he can and doth with Cods Lawes And they attribute such soveraignty to him as not onely to forgive sinnes on earth but to place or displace soules in Heaven or in Hell at his pleasure Secondly they take away the Propheticall Office of Christ For they in stead of teaching the Doctrine of Christ teach the Doctrine of the Devils 1 Tim. 4. Setting up Legens Councels Decreees Decretals Traditions and their corrupt glosses of the Text above the Scripture And with their Anagogicall Allegoricall and Tropicall interpretations of the Scriptures have quite taken away the true sense thereof Thirdly they divest Christ of his Priestly Office by Indulgencies Pardons Penances Pilgrimages Masses Dirges Purgatory workes of Supererogation and a thousand the like inventions have taken away the one al-sufficient Oblation and satisfaction of Christ All whose wearing service shall one day have no better reward then who required this at your hands yea that which in a word overthroweth all the Doctrine of Christ and was enough If Rome had stood guilty of no other errour to have made us to separate from her even her soule-destroying Doctrine of Justification by Workes For as the Apostle speaking of the Jewes told the true Church of Rome Rom. 10.3 They being Ignorant of Gods Righteousnesse and going about to establish their own Righteousnesse have not submitted themselves to the Righteousnesse of God These the Apostle John principally deciphereth in the Revelations Rev. 13. c. However these Antichrists are divided and doe crash one against another yet all doe fight against Christ and doe oppose his Church They being like Sampsons Foxes joyned together by the tailes with the fire of dissention betwixt them whereby they doe set on fire Gods dearely beloved Vinâ—yard And although Antichrist had alwayes a mouthfull of blasphemies yet never were
Sonne quieteth the Sea as a man would quiet an unrulie Child by commanding it to be silent Mar. 4.39 or as one would tame an unruly Beast by putting a bridle into its mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou with a bridled mouth so the word signifieth thus Christ putteth a bridle into the mouth of the Sea that it can rage no more where you may see effects both of his Humane as also of his Divine Nature First of his Humane Nature in sleeping in the Ship Secondly of his Divine Nature rebuking the wind and the Sea and they obey â—im Thirdly the Holy-Ghost measureth the waters in the hollow of his hand Isa 40.12 even as a man would measure a spoone-full of water That this is the Holy-Ghost the words following shew Who hath directed the Spirit of the Lord Isa 40.13 The Father the Sonne and the Holy-Ghost therefore are equall in â—ower Majestie and Glory and worke together on the Land and on the Sea who are one God and rule all things by his providence according to his owne will Dan. 4.35 CHAP. V. Illumination is a worke of the Father of the Sonne and of the Holy-Ghost ILlumination is a worke of God who worketh not onely saving graces in the hearts of his Elect but also common graces in the hearts of good and bad who distributeth these his gifts according to his owne will Heb. 2.4 He worketh all his pleasure Isa 46.10 What his soule desireth that he doth Job 23.13 in all places acting whatsoever he will Psal 135. Dan. 4.33 Yea the Lord doth not onely what he will without resistance Psal 115.3 Rom. 9.19 but he maketh his owne will in all workes of his divine dispensation the rule of his actions which is proper to God alone And thus First the Father giveth gifts to all secondly enlighteneth all with common illuminating gifts Jam. 1.17 thirdly working all according to his owne will and pleasure Mat. 11.26 Luk. 10.21 Eph. 1.11 Secondly the Sonne giveth gifts to men freely Eph. 4.10 Joh. 15.5 secondly He enlighteneth all with common illuminating gifts Joh. 1.9 thirdly He worketh all things according to his owne will Luk. 5.13 Joh. 17.24 Joh. 5.21 Joh. 10.28 Eph. 4.7 Thirdly the Holy-Ghost giveth gifts to men freely 1 Cor. 12.8 9 10 11. secondly He enlighteneth all with common gifts and graces as he did Bezaliel and others Exod. 31.3 4 5. Exod. 28.3 4. Exod. 35.31 It is a worke of the Spirit of God to have skill to worke in gold and in silver yea it is his worke that Saul can prophesie and governe Israel 1 Sam. 10.6 1 Sam. 11.6 thirdly He giveth his gifts to men as he pleaseth dividing them to all severally as he will 1 Cor. 12.11 There being one and the same Will in the Father and the Sonne and the Holy-Ghost the same Power are the same God in essence what therefore the one willeth the other willeth it is one and the same God which worketh all in all 1 Cor. 12.6 and dealeth to every man his measure of gifts Rom. 12.5 CHAP. VI. To judge and punish the World is a Worke of the Father of the Sonne and of the Holy-Ghost TO Judge the World and to punish those that offend the Supreame Majestie is the Worke of God who is the Judge of all the World Gen. 8.25 There is but one Law-giver and Judge Jam. 4.12 So Tremelius and the Vulgar reade it He judgeth particular men on the earth and he it is which at the generall Judgement which is called Gods day 2 Pet. 3.12 judgeth the quick and the dead Neither is there any that can deliver out of his hand Deut. 32.39 and if he worke who shall let it Isa 43.13 Where First the Father judgeth the World and punisheth wicked men therein Amos 4.10 I overthrew some of you as God overthrew Sodome and Gomorrah Patrem hic loqui de filio dicere Euseb lib. 5. de Demonstra Evan. cap. 23. It is the Father who speaketh of his punishing Israel with sin-revenging judgements even as the Sonne punished Sodome and Gomorrah For although the Father is said to judge no man Joh. 5.22 we must not thinke as Calvin observeth that the Father sits idle and doth nothing For he worketh hitherto Joh. 5.17 But this is spoken ex Hypothesi He doth not simply deny the Fathers judging the earth but speaketh according to them to whom he directed his speech He denieth the World to be so governed of the Father as the Jewes thought which did separate the Sonne from the Father whereas the Father as he made the World by his Sonne Eph. 3.9 so he judgeth likewise the world by his Sonne Act. 17.31 Secondly the Sonne judgeth the World and punisheth wicked men therein Psal 72.4 He threatned to cast Jezabel into a bed and those that commit fornication with her into great tribulation Rev. 2.23 He rebuketh and chasteneth those that he loveth Rev. 3.19 He breaketh his Enemies with a rod of Iron and dasheth them in pieces like a Potters Vessell Psal 2.9 when he is angry they perish from the way Psal 2.12 He it was that raigned fire and brimstone from heaven on Sodome and Gomorrah Gen. 19.24 The Lord rained from the Lord fire and brimstone out of heaven where Jehovah a Name of Gods Essence is there used Personally for the Father and the Sonne Yea God the Father speaking of this act twice relateth it in the same manner as Moses doth I overthrew some of you 〈◊〉 God overthrew Sodome and Gomorrah Amos 3.10 Againe as God overthrew Sodome and Gomorrah and the neighbour Cities saith the Lord. Jer. 50.14 Loe God the Father relating and God the Sonne acting the destruction of these Cities Moreover in the Creed we acknowledge Christ to be the Iudge of the quick and of the dead whith the Scripture likewise cleareth For the Lord Jesus shall be revealed from heaven with his mightie Angels in flaming fire taking vengeance on them that know not God 2 Thes 1.7 8. and Paul speaking of this Judgement-Seat Rom. 14.10 calleth it the Tribunall Seat of Christ before whom we must appeare to give an account yet in the 12. verse he saith we must give an account to God the Lord Jesus being God as well as man and 2 Cor. 5.10 speaking of the Judgement-Seat of Christ and the terror thereof calleth it the terror of the Lord vers 12. calling Christ God and Lord in these places who as he is the Sonne of Man he hath this Worke committed to him Joh. 5.27 but he being the second Person of the Trinitie and God equall in power and glory with the Father so he hath this power of himselfe as the Father hath Thirdly the Holy-Chost judgeth the World and punisheth the wicked therein The Spirit of the Lord gathereth the uncleane Creatures together to punish the enemies of the Church Isai 34.16 He that is a Comforter to the Elect is a Reprover and Convincer to the World Joh. 16.8 They that resist the
by the Lords and by Malcham which was the Name of their Idol and of their King Surely the Holy-Ghost which forbiddeth the swearing by them which are no Gods would not direct his Pen-men to sweare by them which are not truly God Yet we have Paul who wiâ—â—eth according to the wisdome given him 2 Pet. 3. swearing by all three Persons calling them severally to witnesse First the Father is called to witnesse by Paul 2 Cor. 11.31 The God and Father of our Lord Jesus Christ knoweth that I lye not Secondly the Sonne is called to witnesse by Paul Rom. 9.1 I speake the truth in Christ or by Christ I lye not Where the Apostle treating of the rejection of the Jews first for the honour of the Jewes of whom Christ came secondly for the honour of Christ whom the Jews blasphemed he setteth down the Divine Nature of Christ two wayes first Implicitely in the beginning and proeme of his speech swearing by Christ ver 1. secondly more expresly in the conclusion and epilogue thereof in his doxology ver 5. who is over all God blessed for ever The like expression he useth 2 Cor. 12.2 yea that place of Isaiah of swearing to Jehovah Isai 45.23 Paul affirmeth it to be to Christ Rom. 14.10.11 Thirdly the Holy-Ghost is called to witnesse by Paul Rom. 9.1 Mine own Conscience also bearing me witnesse by the Holy-Ghost So the Old English Bible Willet Beza Marlorat Piscator Tremelius Vatabluâ— c. reade it The same preposition in the Originall being used also Mat. 5.34 35 36. yea Pareus Beza Wilson Theophilac show that he appaleth to the Sonne and Holy-Ghost as witnesses and sweareth by them where though he mentioneth his conscience as knowing that which he spake to be true yet he intimateth that Christ and the Spirit knew it more perfectly and surely Paul foreseeing the Divinity of Jesus Christ and of the Holy-Ghost to be blasphemously denyed by the Jewes in their malicious opposition of Christ might therefore to shew the Omnisciency Omnisciency Omnipotency divine nature of the Son Holy Ghost purposely when he treateth of the Jews sweare by them and call them to winesse as he doth the Father els-where for they have Omnisciency to know the truth Omnipresency to be present with him that sweareth and Omnipotency to defend the swearer if he sweare truly and to punish him if he sweare falsly which are the Attributes of the onely Lord God Father Sonne and Holy-Ghost as I have shewed Yea the Apostle speaking of the unbeleeving Jews useth a vehement obtestation by the Sonne and Holy-Ghost Rom. 13.30 and not at all mentioning the Father as he doth likewise Phil. 2.1 And this he doth that we should not be troubled when in like manner he may name the Father the Sonne and not the Spirit or when he nameth the Father and the Spirit and not the Sonne or when he nameth the Father onely for he doth not alwayes in one and the some manner set down the Trinity CHAP. XII We may pray to the Father to the Sonne and to the Holy-Ghost IT is Gods Honour to be prayed unto and it is our happynesse that he is God that heareth prayers Psa 65.2 We are taught this duty both by Gods precept Psal 50.14 and the faithfull mans practise There are seven conditions r quisite to Prayer two in regard of the Person invocating and five in regard of the Person invocated which makes prayer incompatible to any but to God alone First it is required in the Person invocating that first he hath a precept commanding him or at the least wise a precedent in holy Scripture directing him to the duty he practiseth But there is neither precept nor president for Prayer to any but to God alone It is a challenge sufficient to stop the mouthes of all contradictory will-worshippers That amongst all the Prayers made by the Saints Prophets and Apostles there is not one Prayer put up to any Saint or Angel recorded in the Word Secondly it is requisite to encourage us to pray with comfort that there be a promise of being heard Now God alone promiseth to heare those that pray unto hm Psal 50.14 Mat. 7.7 Isai 65.24 Secondly is is required in the Person invocated the first of all that he be Omniscient able to know all thinâ—s more especially first that he know our wants secondly that he know how to supply all our wants thirdly that he know our harts whether we pray with a pure heart fourthly that he know whether we pray with faith for whatsoever is not of faith is sinne Rom. 14. last Now the Lord alone is able truly to search out all these things Secondly it is requisite that he be Omnipresent that he be present with us and doe heare our prayers otherwise men may be subject to Elijahs bitter Sarcasme which he gave to the Priests of Baal 1 Kâ—n. 18.27 Cry aloud he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth must be awaâ—ed But the Lord is alone every where present Thirdly it is necessary that he be Omnipotent able to supply all our wants and to help us against our corporall enemies spiritual adversaries when we sue unto him But God onely is a mighty God and is nigh unto them that call upon him and will fulfill the desire of them that feare him he also will heare their cry and will save them Psal 145.18 19. Psal 34.6 8. And that is a fourth condition requisite in him that is prayed to that he be willing to help us which is proper to God who is ready at all times to help his supplyaÌ„ts whenas other creatures may ans theirs as the K. of Israel answered his 2 Ki. 6.27 If the Lord do not help thee whence should I help thee Fifthly it is needfull that he be the object of our faith to whom we pray for how shall we call on them in whom we have not beleeved Rom. 10.14 And as there is but one Baptisme by which God is tyed in Covenant to us to be our God and we are tyed in Covenant to be his servants So there is but one faith in this one God in whom we must beleeve and to whom we must pray Yet this one God is distinguished into three Persons the Father the Sonne and the Holy-Ghost where you may safely and with comfort direct your Prayers to one yet with due care in worshiping all in one Exclude any of the Persons when you fix your heart on one you offend 1 Job 2.23 Joh. 15.23 24. Joh. 5.23 retaine all and mention one you offend not Luk. 22.42 Luk. 23.34 Joh 5.23 For first the Father is prayed to Christ as man prayed to him Luk. 23.46 Father into thy hands I commend my spiri And Paul prayed to the Father of our Lord Jesus Christ Ephes 3.14 Yea the Apostles writing to the Churches wish grace and peace to them from the Father Rom 1.7 1