Isai 40.13 for he worketh all things after the Councell of his owne will Eph. 1.11 yet the Scripture treating of God as the Creator and maker of all things speaketh not onely in this place but in divers other places plurally as Eccles 12.1 Remember thy Creators Heb. and Psal 49.2 Let Israel rejoy e in his Makers Heb. Isai 54.5 thy Makers are thy Husbands yea Eloah which is seldome used singularly yet Job 35.10 it is so used and a word of the plurall number is joyned with it Nonâ— saith where is God my Makers God there is the Unitie my Makers there is the Trinitie And surely the Sonne and the Holy-Ghost if they did not with the Father make the World they were subject to that imprecation which Jeremie teacheth the captived Jewes and delivereth it in the Caldean Language although the whole Book beside is written in Hâ—â—rew that the Jewes might answer the Caldeans in their owne Language when they tempted them to worship God that madâ— not the Heavens Jer. 10.11 Th s shall ye say to them The Gods which made not the Heâ—vens and the earth shall perish from the earth and from under these heavens Woe therefore unto them that strive with their Maker Isai 45.9 who count that their glorie which is their shame Phil. 3.19 namely that they can contend with their Maker and fight against the Deitie of the Sonne and of the Holy-Ghost who together with the Father did make them These are they which deny the Lord that bought them 2 Pet. 2.1 These bring on themselves swift destruction CHAP. III. The Workes of Providence on the dry Land are wrought by the Father the Sonne and the Holy-Ghost PRovidence is a work of God whereby he preserveth and governeth all his Creatures ordering them and all their actions to his owne glory It requiring the same power to preserve as it did to create He who is the Creator of all he is the Owner of all Psal 50.11 12. Psal 24.1 he that is the great House-keeper of heaven and earth he provideth for all Psal 104.28 they wait on him for food Psal 145.15 16. he giveth them their meate in due season he openeth his hand and satisfieth the desire of every living thing he is the preservrr of men as Jâ—b stileth him Job 7.20 and the Saviour of all as Paul sheweth 1 Tim. 4.10 as Job therefore speaketh Aske now the Beasts and they shall teach thee and the Fowles of the aire and they shall tell thee or speake to the earth and it shall shew thee or to the Fishes of the Sea and they shall declare unto thee who knoweth not in all these the hand of the Lord hath wrought this Job 12.7 8 9. where in all the long controversie between Job and his three friends the Name Jehovah is used onely there even when Job speaketh of the Lords giving life and being to all Creatures and of his preserving his life and being which he hath given them where though this Jehovah who alone provideth for all is one yet there are three Persons which doe distinctly work according to their personall order in all the works of providence both First on the dry Land as also Secondly on the broade Sea First Gods providence is seene in the Workes on the dry Land and that in regard of all the three Persons First the Father provideth for us He knoweth what things we have need of Mat. 6.32 he feedeth the Ravens â—loatheth the Lillies and careth for man Mat. 6.26 Luk. 12.24 c. and giveth good things to them that â—â—ke Mat. 7.11 and still worketh in regard of his providence Joh. 5.17 preserving men from danger Secondly the Sonne he provideth for us He upholdeth all things by the Word of his power Heb. 1.34 by him all things were created and doe consist Col. 1.16 17. he doth for us whatsoever we shall aske Joh. 14.17 he worketh alwayes in regard of his providence Joh. 5.17 19. proâ—ecting us Mat. 23.34 and preserving us from danger Rev 3.10 Jude vers 1. Thirdly the Holy-Ghost he provideth for us he prospered Zerubbabels bulding Zac. 4.6 7 8. he governed the Apostles in their journies he sent Philip to the Eunuch to preach Christ to him at that time when he was reading of Christ in the Prophet Isaias Act 8 29 33 35. he directed Paul to preach the Gospell in some Countries and suffered him not to preach in others Act. 16.6 7. Simeon to whom the Holy-Ghost revealed he should not dye till he had seene the Lord Chist was directed by the Holy-Ghost to goe then into the Temple when Christ was there Luk. 2.27 he governeth the faithfull Rom. 8.14 and suffereth them not to live after the flesh but after his direction and guiding and he worketh alwais in regard of his providence both in renewing of the Creatures Psal 104.30 by producing a new generation of them as also in preserving men from danger Psal 143. the good Spirit of the Lord leadeth us Providence is the undevided worke of the Father the Sonne and the Holy-Ghost and is equally competent to all the Persons in the holy Trinitie and is not to be attributed principally to one Person and lesse principally to another there being the same and equall Power Wisedome Will and Operation of all as Christ himselfe witnesseth My Father worketh hitherto and I worke Joh. 5.17 whence you may easily collect the Father and the Sonne are Coessentiall and Cowarkers and that in works of Providence not onely on the Land but also as I shall shew on the Sea CHAP. IV. Ruling the Sea is a Worke of the Father and of the Sonne and of the Holy-Ghost GOds providence is seene in every thing the Lord is wonderfull in all his works Psa 98.1 Psa 39.14 but especially is his overruling providence in the great Waters and he is wondrously wonderfull in the Sea Psal 107.24 25. both in the first making of it causing the Waters to gather on heapes Gen. 1.9 He shutteth it up with doores and barres Job 38. He layeth up the deep as in a treasure-house Psal 33.7 he giveth stayes and bounds to it causing the small sand to bound that which if he command shall breake down Rocks and Mountaines Job 38.10.11 he for the drowning of the world can open the Fountaines of the great deep Gen. 6. making the Waters to overflow the earth as in the first Creation and he can with a violent Wind keep back the Sea and make it dry Land Exod. 14. that Israel may passe through Psal 78. Psal 106. It is the Lord alone that ruleth the Sea and stilleth the noise and Waves thereof Psal 65.7 he bindeth up the Sea in swadling-hands Job 38.9 God swadleth the Sea as easily as the Midwife doth the young Infant Now this Worke is not a Work of one Person alone but of all three First the Father bindeth the Waters as in a garment Prov. 30.4 with the Clouds above and the Sands beneath compassing them in Secondly the
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
same men by way of Prophesie And it could not be spoken of the Father for never any Hereticke denyed the Divinity of the Father Paul calleth our Saviour God Tit. 1.3 According to the commandement of God our Saviour And surely he that readeth diligently the new Testament shall finde God or Lord and Christ to be used oft reciprocally for each other as 2 Cor. 5.20 Eph. 6.6 Rom. 14.10 11 12. Luke 3.6 Act. 28.28 Heb. 3.4 Jam. 1.1 2 Cor. 2.16 1 Cor. 9.21 Act. 16.31 with 34. Tit. 2.10 13. 2 Pet. 1.1 Thirdly the Holy-Ghost is God Peter calleth him God Act. 5.3 4. whom he afore had called the Holy-Ghost for reproving Ananias for lying to the Holy-Ghost he aggravateth his sin by shewing him what the Holy-Ghost is Thou hast not lyed to men but to God Againe Act. 11.17 Forasmuch then as God gave them the like gift as he did unto us who beleeved on the Lord Jesus Christ what was I that I should withstand God That it was the Holy-Ghost whom he twice calleth God appeareth by comparing this verse with the 15. verse The Holy-Ghost gave them the like gift as he did unto us He fell on these Gentiles and gave them the gift of tongues as he did to the Apostles and other Jewes The Apostle Paul likewise manifesteth the Holy-Ghost to be God 1 Cor. 3.16 17. Know ye not that ye are the Temples of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Three times doth the Apostle call the Holy-Ghost God Yea that text doth afford three severall arguments to confirme unto us the Deity of the Holy-Ghost First the Apostle proveth the faithfull to be the Temples of God because the Holy-Ghost dwelleth in them which argument were invalide and of no force if that holy Spirit were not God 2. The Holy-Ghost dwelleth constantly in the Faithfull as in one Temple Three times is the word Temple used singularly He uniteth all the Elect in all the world in one and so dwelleth in them all as if they all were but one and yet so fully and comfortablely dwelleth in one as if that one were all It being proper to God alone to be so infinitely boundlesse in his substance as thus to fill all places 3. We being the Temples of the Holy-Ghost he is therefore God It was unlawfull to make Temples of wood or stone but to the true God He therefore must needs be God who hath so many and such stately Temples as the faithfull are The Angell Gabriel Luke 1.35 shewing that Christ should be conceived by the power of the Holy-Ghost addeth in the 37. verse For with God nothing shall be impossible Plainely manifesting that the Holy-Ghost who was to effect this great worke was God Yea our Lord Christ manifestly affirmeth him to be God Have ye not read that which was spoken to you by God saying c. Mat. 22.31 Was it not the Holy-Ghost who spake by Moses and by the Prophets 2 Pet. 1.21 And therefore the Scriptures which were inspired by the Holy-Ghost are said to be inspired of God 2 Tim. 3.16 It is said of Cornelius he was warned of God by an holy Angel to send for Peter Acts 10.22 which Angel is called an Angel of God Acts 10.3 Yet he who sent to warne him was the Holy-Ghost for so he himselfe telleth Peter that he sent them Acts 10.20 where you see that the Holy-Ghost hath twice the Name of God ascribed to him yea the Names of God and of the Holy-Ghost are often changed 1 Cor. 14.2 He that speaketh in an unknowne tongue speaketh not to men but to God howbeit to the Spirit he speaketh mysteries and not onely in the New Testament but in the Old as Ezek 2.2 4. Ezek. 11.1 5. Num. 24.2 4. and divers other places Thus Father Sonne and Holy-Ghost are absolutely and definitively called God without limitation addition or correction of speech as Creatures are not who though three Persons yet but one true ever-living God of one and the same substance I and my Father saith Christ are one John 10.30 One in every thing but in that wherein the opposition of relation distinguisheth them That our Saviour is one with the Father by identity of Essence appeareth 1. By his owne answer John 7.29 I know him for I am of him and he hath sent me 2. By the Jewes accusation for they did not challenge him for affirming himselfe to be some Vice-gerent or second Prince but for making himselfe equall to God John 5.18 and that being Man made himselfe God John 10.33 which thing in both places is justified and maintained by our Saviour They are therefore one in Essence will and action not in Person as the Holy-Ghost is likewise one with Christ and therefore you have Christ appearing in a Vision to John Rev. 1.13 and described by Iohn in the beginning of all his seven Epistles to the seven Churches as the Person that writeth to them Rev. 2.1 8 12 18. Rev. 3.1 7 14. Yet in the conclusion of all these seven Epistles it was the Holy Spirit of God that speaketh and writeth thus to the Churches and whom they are commanded to heare Let him that hath eares heare what the Spirit saith to the Churches Rev. 2.7 11 17.29 Rev. 3.6 13 22. Thus Father and Sonne are one and the holy Spirit and the Sonne are one yea all three are one 1 John 5.7 CHAP. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord is a Name of God ascribed to the Father Sonne and Holy-Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Septuagint Translation and the New Testament usually interprete the word Jehovah which we translate Lord Mat. 22.43 44. And thus there is but one Lord 1 Cor. 8.6 Eph. 4.6 and the same Lord is over all Rom. 10.12 1 Cor. 12.5 Where although the holy Pen-men of the new Testament when they speake personally of the Father in his relation to Christ they usually call the Father God and the Sonne Lord Yet when either they use these words God or Lord essentially you shall finde these Names oft changed or used for each other as Rom. 14.6 Rom. 14.11 12 or if these Names be used Personally as when the Father or Sonne are spoken of apart not onely the Sonne but also the Father and Holy-Ghost are so called For this Name Lord is common to all three Persons For First the Father is Lord. Thus Christ as man giving thanks to his Father said I thank thee Father Lord of heaven and earth Mat. 11.25 Luk. 11.21 And the Apostles in their prayer Act. 4.26 The Rulers were gathered together against the Lord and against his Christ. And the Saints in their Doxologie Rev. 11.15 The Kingdomes of the world are become the Kingdomes of our Lord and of his Christ Yea Christ and Peter in their Sermons citing that place of Psal 110.1 The Lord said to
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
his holy Spirit in them Isa 63.11 12. and who was afflicted in all their afflictions Isa 63.9 Secondly there was the Sonne who is called the Angel of his presence who saved them Isa 63.9 Thirdly there is the holy Spirit who led them Isa 63.14 against whom they rebelled and whom they vexed Isa 63.10 Although these are three yet but one Lord or Jehovah and one Father Who seeing he is our Father let us carry our selves to him as dutifull Children for so he requireth Mal. 1.6 A Sonne honoureth his Father and a servant his Master If then I be a Father where is mine honour and if I be a Master where is my feare saith the Lord of Hosts CHAP. XIV Most High is a Name of God ascribed to the Father the Sonne and the Holy-Ghost HIghest or most high is a Name of God who is the most high over all the Earth Psal 83. last and in the Heavens Luke 2.15 Albeit there cannot be two most High which are essentially differing from each other yet Father Sonne and Holy-Ghost which differ personally have this Name ascribed to them who are one and the same most High God First the Father is the most High So the Divell acknowledgeth Luke 8.28 And the Angel Gabriel professeth Luke 1.32 Secondly the Sonne is the most High John Baptist who was the fore-runner of Christ is said to be the Prophet of the most High to prepare his way before him Luke 1.76 Thirdly the Holy-Ghost is the most High The Lord Jesus being to be conceived as we acknowledge in the Creed by the powerfull operation of the Holy-Ghost the Angel answereth Mary who demanded of him how she should conceive that knew no man Luke 1.35 The Holy-Ghost shall come on thee and the power of the most High shall over-shadow thee Moreover that which Isaiah calleth a rebelling vexing of the Spirit Isa 36.10 and Steven a resisting of the Holy-Ghost Act. 7.51 and the Author to the Hebrews a tempting and grieving him Heb. 3.7 9. the Psalmist affirmeth it to be a tempting and provoking the most High Psal 78.56 The Holy-Ghost being most High whom they tempted whom they provoked Yea he that inspired Balaam was the Spirit of God So Moses sheweth Num. 24.2 The Spirit of God came upon him even him Balaam stileth the most High Num. 24.16 Oh let us be glad and rejoyce in the Lord and sing praises to his Name who is the most High Psal 9.2 who is the most High for evermore Psal 92.8 Even to the Father the Sonne and the Holy-Ghost let uâ— give praise CHAP. XV. Lord God is a Name ascribed to the Father to the Word and to the Spirit LOrd God is a Name peculiar to him who is the Supreame Majestie of heaven and earth 2 Kin. 19.19 Thou art the Lord God then onely Though this Name be given onely to God who is one yet this one God is distinguished into three Persons First the Father is Lord God Daniel praying to the Father to be heard for Christs sake Dan. 9.17 ascribeth to him this Name of the Lord God Dan. 9.3 And the Angel Gabriel speaking of Christs Oeconomicall Kingdome committed to him as God and Man the Head and King of his Church saith Luke 1.32 The Lord God shall give unto him the throne of his Father David Besides the Holy-Ghost is oft called the Spirit of the Lord God as Isa 61.1 Isa 48.16 Joel 2.27 28. who was the Spirit of the Father Mat. 10.20 Secondly the Sonne is Lord God Thomas so acknowledged him Joh. 20.28 My Lord and my God the Angel Gabriel doth so stile him for it was Christ John was to goe before Mar. 1.2 Lu. 1.76 who was to goe before him who was the Lord God Luke 1.16 17. John so calleth him The Lord God of the holy Prophets sent his Angel Rev. 22.6 It was the Lord Christ who sent his Angel to John Rev. 22.16 Rev. 1.1 God promiseth to save Israel by the Lord their God Hos 1.6 That this was the Lord Jesus is manifest for whomsoever the Father saveth he saveth by Christ No man commeth to the Father but by him Joh. 14.6 neither is there salvation in any other Act. 4.12 He was raised unto Israel a Saviour Act. 13.23 Moreover the Holy-Ghost is called the Spirit of the Lord God Joel 2.27 28. who was the Spirit of Christ Gal. 4.6 Rom. 8.9 Thirdly the Holy-Ghost is Lord God The Spirit which entred into Ezekiel Ezek. 2.2 Ezek. 11.1 and speaketh by him was the Lord God Ezek. 2.4 Ezek. 11 5. He it was that spake in and by the Prophets Nehem. 9.30 Num. 11.29 Act. 28.25 Act. 1.16 which by Zachary is so stiled Lu. 1.68 with Lu. 1.70 So you may see the onely Lord God is the Father the Sonne and the Holy-Ghost CHAP. XVI Lord God Almighty is a Name ascribed to the Father to the Sonne and to the Holy-Ghost LOrd God Almighty is a Name given to God in regard of his protection over his Church and people and also of the destruction of his and their enemies There can be but one Lord God Almighty but he is distinguished into three Persons or subsistences which is so called First the Father is Lord God Almighty who with the Sonne and Holy-Ghost is usually so stiled in the Revelations Revel 11.17 Rev. 15.3 Rev. 16.7 Rev. 19.6 I know some expound some of these places personally of the Father others expound them personally of the Sonne But I rather take them essentially as spoken of the Father Sonne and Holy-Ghost neither is the Father onely so stiled But Secondly the Sonne is Lord God Almighty Rev. 1.8 so Paguine rendreth it and also other Greek and Latine Copies That this is spoken of the Sonne the words before and after shew it being interposed between a double description of Christ First of his Names and Offices Secondly of his glorious Majestie appearing to John in a Vision as is laid down to us with its circumstances from the ninth verse to the end of that Chapter Thirdly the Holy-Ghost is Lord God Almighty So Paul sheweth 2 Cor. 6.16 17 18. it being the Holy-Ghost that there speaketh first it is He who is in the faithfull as in his temple 1 Cor. 6.19 secondly He dwelleth in them Rom. 8.11 thirdly He likewise maketh a Covenant to be their God and they shall be his people Jer. 31.33 with Heb. 9.15 16. Albeit the Father the Sonne and the Holy-Ghost are Lord God Almightie yet are they not three Lords or three Gods or three Almighties but one Lord God Almightie CHAP. XVII Great God is a Name ascribed to the Father to the Sonne and to the Holy-Ghost GReat God is a Title peculiarly attributed to the Lord He is a great God above all gods 2 Chron. 2.5 there being none so great a God as our God Psal 77.13 Psal 86.8 even his enemies being Judges Ezra 5.8 who stile him the great God This Name some who denie the Lord that bought them as Peter
his pleasure So true is that of Tertullian Testimonium Divinitatis est veritas divinationis The Lord onely to whom all things are present knoweth these things that are future in respect of us and doth reveale them to us when the knowledge of them is for our good and so First the Father doth reveale and keep secret future things according to his holy will and Divine pleasure And therefore our Saviour checking the curiositie of the Disciples demanding the time of his restoring the Kingdome to Israel saith Act. 1.7 It is not for you to know the times and seasons which the Father hath put in his owne power Secondly the Sonne revealeth future things Mar. 13.23 he fore-told his Disciples all things he fore-shewed the destruction of the Citie and Temple of Jerusalem and the manner of it fortie yeares before it was accomplished Mat. 24.25 Luk. 19. the Lord Jesus who is the Lambe in the midst of the Throne can alone open the Book with seven seales Rev. 5. which can manifest what shall be to the end of the World and can reveale it to his Church He knew all the answers and passages that men should give to his Disciples and they should meet withall when he sent them Mat. 21.2 3 Mar. 14.13 14. Luk. 22.10 11 12 13. he saw what should happen to himselfe Joh. 18.4 who should betray him Joh. 13. Joh. 6.64 the houre of his death Joh. 2. Joh. 19.28 30. yea for this end he telleth it to them as he saith Joh. 13.19 that ye may know that I am a Name peculiar to God Exod. 3.14 he testified what was fore-told in the Revelations Rev. 22.16 Prophesies which many of them were not accomplished a thousand years after as God he knew all things although as man he was ignorant of the day and houre of judgement Mar. 13.32 Thirdly the Holy-Ghost revealeth future things The things that David spake before of were spoken by the Holy-Ghost Act. 1.16 he fore-told the generall famine Act. 11.28 as also the binding of Paul and the place where it must be done although Paul was many hundred miles distant from that place and much disswaded from going thither Act. 21.11 Act. 20.23 he it was that revealed to Simeon that he should not see death till he had seen the Lord Christ Luke 2.27 he fore-sheweth the departure from the faith in the latter dayes 1 Tim. 4.1 he testified before the sufferings of Christ 1 Pet. 1.11 in the Old Testament he told the Jewes and divers other Nations what should happen to them Nehem. 9.30 2 Pet. 1.21 and in the New did shew all things to the Apostles what should come Joh. 16.13 Thus Father Sonne and Holy-Ghost First doe know the thoughts and hearts of men Secondly doe know all the wayes and works of men and of all creatures Thirdly doe know all things that are to come and are one Omniscient Lord God equall in essence and Omnisciencie Therefore as the eye of the Lord is on us so likewise let the eye of our soules be ever fixed on him for our comfort and for our direction And let us pray that he would guide us with his eye Psalm 32.8 his eye directeth men when no eye beholdeth them his eye oft terrifieth them when no eye seeth them his eye comforteth them when no eye looketh on them and his eye counselleth them when no other eye is nigh them CHAP. VII The knowledge of the Father Sonne and Holy-Ghost is incomprehensible and unsearchable GOD is incomprehensible comprehending all things not being comprehended himselfe Well might Zophar demand Canst thou by searching find out God canst thou find out the Almightie to perfection it is as high as heaven what canst thou doe it is deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the Sea Job 11.7 8 9. he sheweth the infinitenesse of Gods knowledge to be every way past finding out Yea the Apostle that could sound as deepe as any man yet findeth this bottomelesse depth to be infinitely beyond his reach and therefore breaketh out into an admiration Oh the depth of the riches both of the wisedome and of the knowledge of God! how unsearchable are his judgements and his wayes past finding out Rom. 11.33 Job is driven to acknowledge his ignorance and to confesse his errour that he uttered things that he understood not things too wonderfull for him Job 42.3 and David doth tell us that the Lords greatnesse is unsearchable Psal 145.3 and his knowledge too wonderfull for him Psal 139.6 his Majestie is infinitely transcending our knowledge for we are rather knowne of God then doe truly know God Gal. 4.9 First the knowledge of the Father is unsearchable Agur putteth this as an unanswerable question to all unbeleevers Prov. 30.4 What is his Name if thou canst tell there being nothing but the nature and essence of God but may be comprehended and explained by some Name No man knoweth the Father but the Sonne and them to whom the Sonne will reveale him which excludeth not the Holy Spirit of God for he searcheth out the deep things of God 1 Cor. 2.10 but creatures onely Mat. 11.27 Luk. 10.23 Joh. 1.18 yet the Disciples of the Lord and all true Beleevers see him and know him Joh. 14.7 Joh. 6.46 Joh. 14.9 Secondly the knowledge of the Sonne is unsearchable Agur likewise putteth this as an unanswerable question to all unbeleevers Prov. 30.4 What is his Sonnes Name if thou canst tell he hath a Name which no man knoweth but himself Rev. 19.12 and those which have this knowledge revealed of the Father Mat. 16.17 None knoweth the Sonne but the Father Luke 10.23 Mat. 11.27 whose love is described to his Church to be passing all knowledge Ephes 3.18 19. who is yet according to that measure of grace given them of God both seen and known of them Joh. 14.9 Joh. 10.14 and who are to grow in the knowledge of him as they grow in grace 2 Pet. 3.18 Thirdly the knowledge of the Holy-Ghost is unsearchable he is unknown to the men of this world who are out of Christ Joh. 14.17 but he revealeth himselfe to his Church 1 Cor. 2.12 who both see him and know him John 14.17 and God by him 1 Cor. 2.12 Thus Father Sonne and Holy-Ghost is one incomprehensible Lord God whose incomprehensible Majestie can be no otherwaies knowne of us but as in his Divine pleasure he hath manifested himself in his Word Oh that men would therefore submit their reason to the Scripture and beleeve these Divine truths of the incomprehensible God which are discovered to them by the Word although the things which are there laid down are not onely beyond their apprehensions but seemingly contrary to their corrupted reasons then would not men wilfully oppose truth which they are willingly ignorant of but would amongst other truths see Father Sonne and Holy-Ghost to be equall in the Incomprehensibilitie of their Majestie and glorie CHAP. VIII The
Father the Sonne and the Holy-Ghost are onely wise VVIsedome is properly attributed to God he is infinitely wise of himselfe neither is there any but he that is wise Ecclus. 1.7 for First God is wise and most wise yea in himselfe onely wise Rom. 16.27 1 Tim. 1.17 Secondly he it is that giveth wisedome to men Dan. 2.21 Exod. 36.22 Jam. 1.6 First the Father is infinitely wise he aboundeth towards us in all wisedome and goodnesse Ephes 2.8 and Secondly he giveth to us the Spirit of wisedome and revelation in the knowledge of himselfe Ephes 1.7 Secondly the Sonne is infinitely wise he is the onely wise God and Saviour Jude 15. Not as if the Apostle excludeth the Fathet and the Holy-Ghost for they are of one essence with him but onely all Creatures First the Lord Jesus is wise in himselfe he is called by the Name of Wisdome Pro. 8. and Counsellour Isa 9.6 and no maâ—ell for in him are hid all the treasures of wisedome and knowledge Col. 2.3 They are hid in him with the Mantle of his humanitie Secondly it is he that maketh us wise 1 Cor. 1.30 and calleth us to that end Prov. 8.5 6 7 8. who as he was the Sonne of God was infinitely wise but as the sonne of man he grew as in stature so in wisedome Luk. 2.52 Thirdly the Holy-Ghost is infinitely wise First in himselfe he is wise He is the Spirit of wisedome Isa 11.2 Exod. 28.3 Eph. 1.17 He needeth no Counsellor to teach or direct him Isa 40.13 Secondly He giveth wisedome to the Saints 1 Cor. 12.8 Job 32.8 He it is that taught all the Prophets and Apostles wisedome and knowledge 2 Pet. 1.11 Eph. 3.5 2 Pet. 1.21 And it is remarkable that Sâ—lomon Prov. 1.20 useth Chochmoth plurally and the Verbes singular It may shew unto us the wisdome of Father Sonne and Holy-Ghost who preach unto us in the Ministerie of the Word and are one infinite wise God who alone is wise in himselfe and doth onely give wisedome to the children of men CHAP. IX The Father the Sonne and the Holy-Ghost are most free or unrestrained FReedome or Libertie is essentially proper to God He is free from coaction free from servitude free from miserie he doth whatsover he pleaseth Psal 115.3 1 Cor. 12.18 and willeth most freely what is good Exod. 33.19 Rom. 9.15 18. Psal 135.6 He is not bound to any Stoicall necessitie as if he could not worke without secondarie causes For in his ordinarie workes of Creation he wrought without them and in the extraordinarie workes of Providence he oft useth them not He made grasse to grow without raine or dew Gen. 1.12 Gen. 2.5 6. and he made light in the world Gen. 1.3 three dayes before there were Sunne Moone or Starres Gen. 1.14 And surely the Father the Sonne and the Holy-Ghost are most free First the Father is free The rule of all his actions is his owne will Luk. 10.21 Luk. 12.32 Eph. 1.11 Mat. 11.26 Eph. 3.11 Secondly the Sonne is free Mat. 17.26 Where our Saviour intimateth If the sonnes of Kings are free much more the Sonne of the King of Kings He therefore hath freedome in himselfe and giveth freedome to others Ioh. 8.36 The rule of his workes is his owne will Mat. 8.3 Eph. 4.7 Joh. 1â— 24 Thirdly the Holy-Ghost is free He is the free Spirit Psal 51.12 He hath none to direct or counsell him Isa 40.13 The rule of his working is his owne will 1 Cor. 12.11 The Father the Word and the Spirit are one most free God who are bound to none and have all one Power one Essence one Freedome CHAP. X. The Father the Sonne and the Holy-Ghost are essentially holy HOlinesse is an essentiall propertie of God Psal 22.3 None being holy as the Lord is 1 Sam. 2.2 He hath holinesse in himselfe and of himselfe and worketh holinesse in us yea it is one of his Names Luk. 1.49 Isa 57.15 His Name is Holy and the Holy one of Israel Isa 10.21 Isa 41.20 He onely is holy Rev 15.4 The holynesse that we have is accidentall in us and we have it from him and we depend on him But the holynesse that is in the Lord is essentiall and independent First the Father is holy Christ in his prayer to him calleth him holy Father Joh. 17.11 Secondly the Sonne is holy he is Gods holy one acknowledged so by the Prophet Psa 16.11 averred so by the Apostles Act. 2.37 Act. 13.35 affirmed so to be by the Angel Luk. 1.35 yea so confessed by the Divels Luk. 4.34 Mar. 1.24 Holynesse is one of his Names Rev. 3.7 he is the most holy Dan. 9.23 Thirdly the Spirit is holy Luk. 1.35 usually therefore called the Holy-Ghost whose Name hath oft times a double article in Greek put before it whereas it is taken Personally for the blessed Spirit the third Person of the Trinity but it is never so put when as it is taken for his gifts as Luk. 3.21 Mat. 12.32 John 14.26 Act. 1.16 Act. 5.3 32. Act. 7.51 Act. 13.2 4. Act. 20.23 28. Act. 21.11 Act. 28.25 Eph. 4.30 Heb. 3.7 Heb. 9.8 Heb. 10.15 and in divers other places of the New Testament where it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit that holy One. First to distinguish him from created Spirits Secondly to shew that holynesse is proper to him he being holy in himselfe and worketh holynesse in us in whom he dwelleth Yea Eph. 1.14 where there is also a double Article of the Neuter gender added to his Name yet to prevent that blasphemous opinion of the Arrians and others which make him onely to be a gift of God and a Power of God and no certaine Person the Apostle in the Relative changeth the gender from the Neuter to the Masculine and our Saviour doth the like Joh. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so likewise Joh. 15.26 and Joh. 14.26 the Article is Neuter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Masculine The Father the Sonne and the Holy-Ghost are one holy Lord God John describeth God three wayes Rev. 4.8 First by his Attribute of Holynesse Secondly by his Names Thirdly by his Eternitie First by his Holynesse three times stiling him holy as Isaiah doth the like â—a 6.3 with an Antiphony one Angel answering another they acknowledge one God whom they worship to be holy and yet it is by saiah and John thrice repeated to shew as some of the Ancient Fathers and others doe thinke the mysterie of the Trinitie Secondly there are three Names Lord God Almightie Thirdly his Eternitie is described in respect of us in relation to all sorts of times which is and which was and which is to come First which was without beginning Secondly is of himselfe without cause Thirdly is to come he will be for ever without end Where Father Sonne and Holy-Ghost one holy eternall Lord God are described Moreover Joshua speaking of God useth one word singular and another plurall and joyneth them with Elohim Josh
24.19 Hucedoshim Elohim which word for word is ipse Dii sancti we cannot significantly render it in English but we translate it he is a holy God where in the unitie of the essence there is a pluralitie of Holy Persons First the Father is holy Secondly the Sonne is holy Thirdly the Spirit is holy who are not three Gods but one holy God CHAP. XI The Father the Sonne and the Holy-Ghost are good GOodnesse is an essentiall propertie of God whereby he is every way good both in himselfe and towards all his creatures Psa 33.5 Psa 145.9 Psa 119.68 he is good and doth good The Lord is essentially absolutely immutably and perfectly good without any dependance on any other and without any limitation of his goodnesse The creature is good so farre as in the being thereof it agreeth with the will of the Creatour by participating of that goodnesse which God hath given it 1 Cor. 3.8 Jam. 1.17 There is not the least drop of goodnesse in man or Angel which it hath not from the Creatour God onely is essentially good and of himselfe and thus there is noâ—e good but one that is God Mat. 19 17. Mar. 10.18 Luk. 18.19 and as his essence is one so his goodness is one yet this one God being distinguished into three Persons every Person in the sacred Trinity is Good First the Father is good who sheweth the exceeding riches of his grace in his goodnesse towards us through Christ Eph. 2.7 Secondly the Sonne is good he is the good Shepheard that giveth his life for his sheepe Joh. 10.1 and knoweth his Sheepe and is known of them Joh. 10.14 Goodnesse is essentially in Christ as he is the Sonne of God for so he is equall with him Phil. 2.6 in Nature as also in goodnesse and all his Attributes But as he is the Sonne of Man he received his goodnesse Joh. 7.16 my Doctrine is not mine but his that sent me Thirdly the Holy-Ghost is good he is the good Spirit Nehem. 9.20 Psal 143.10 Wis 12.1 yea that which Matthew calleth Mat. 7.11 good Luke rendreth it the Holy Spirit Luke 11.13 and the vulgar Translation joyning both together readeth it the good Spirit Yet Father Sonne and Holy Spirit though three Persons are but one good Lord God Mat. 19.17 CHAP. XII The Father the Sonne and the Holy-Ghost are gracious THe Lord is infinitely gracious he is alone truly gracious Exod. 34.6 and that in and of himselfe he hath nothing to move him thereto but his owne will Exod. 33 19 Rom. 9.13 Jam. 1.18 John 1.13 Our salvation dâ—pendeth on his grace in regard of the beginning progresse and finishing of it we can no way enter into heaven or set forward one step in that way but as he helpeth us up by the scaling-Ladder of his owne graces to us in Christ and thus the Kingdome of heaven suffereth violence and the violent take it by force Mat. 11.12 First the Father is infinitely gracious he is exceeding rich in grace Ephes 2.7 and according to the good pleasure of his will he enricheth us therewith to the praise of the glory of his grace Ephes 1.5 6. and we are to pray to him for grace so doth Paul Ephes 1.2 Tit. 1.4 and John Rev. 1.4 Secondly the Sonne is infinitely gracious 1 Tim. 1.16 He sheweth forth all long-suffering in Paul for a patterne for them which should hereafter beleeve From his fulnesse we receive grace for grace Joh. 1.16 He is a full Vessell his overflowings filleth all his members The Apostle telleth us of the unsearchable riches of Christ Eph. 5.8 2 Cor. 8.9 And Christ telleth Paul his grace is sufficient for him 2 Cor. 12.9 who giveth grace as he will Eph. 4.7 To whom we are to pray for grace So Paul 1 Cor. 16.23 Eph. 1.2 and John Rev. 1.5 2 Joh. 3. and Peter 2 Pet. 1.2 Thirdly the Holy-Ghost is infinitely gracious He is the Spirit of grace Zach. 12.10 Heb. 10.29 Luk. 2.40 He is rich in grace giving his grace as he will 1 Cor. 12.11 The will of men and Angels are limited by their power they may will more then they can effect but the Power of the holy Spirit in giving grace and in all his workes is limited onely by his will Isa 40.13 1 Cor. 12.11 who giveth grace as he will To whom we are to pray for grace So doth Salomon Cant. 4.16 and John likewise Rev. 1.4 The Father the Word and the Spirit are one onely gracious Lord God CHAP. XIII The Father the Sonne and the Holy-Ghost are the true God TRuth is one of Gods Attributes Exod 34.6 who in opposition to Idols is alwayes stiled the true God 2 Thess 1.9 the Stock being a doctrine of vanitie Jer. 10.8 and the Image a teacher of lyes Hab. 2.18 God is true in himselfe Joh. 17.3 and true in his promises to his Church and people Tit. 1.3 He cannot lye Heb. 6.18 It is impossible for him to be mutable He is the God that changeth not Mal. 3.6 For he is not as man that he should lye nor as the sonne of man that he should repent Num. 23.19 Let God therefore be true and every man a lyar Rom. 3.4 The best of Creatures even Angels have in regard of themselves a mutabilitie of nature some continued not in the truth Joh. 8.44 they kept not their first estate Jude 6. These he charged with folly Job 3.18 These that did continue did not stand through their owne strength but by vertue of Gods election of them who are therefore called the elect Angels of God 1 Tim. 5.21 But the Creature is subject to vanitie Rom. 8.21 No Creature is essentially absolutely independently true for so Truth is essentially proper to God who is first immutably true in himselfe secondly he is immutably true in respect of his gifts and graces which he bestoweth on his Church and people And thus first every Person of the Deitie is true in himselfe First the Father is true in himselfe Christ telleth the Jewes He that sent him is true Joh. 7.28 He is the onely true God Joh. 17.3 The word onely in that place restraineth not the Subject but the Predicate You have the word onely twice so used in one Verse Jer. 32.30 Againe he that beleeveth on the first Person onely excluding the Sonne and the Holy-Ghost beleeveth not rightly on the true God but is an Antichristian 1 Joh. 2.22 23. Secondly the Sonne is true in himselfe He with the Father and the Holy-Ghost is the true God 1 Joh. 5.20 where Christ is called the true God He is Truth 1 Joh. 14.6 It is one of his Names Rev. 3.7 Thirdly the Holy-Ghost is true He is Truth 1 Joh. 5.6 1 Joh. 2.27 and therefore of the same essence with the Father and the Sonne who is the true God and is Truth Secondly all the three Persons are immutably true in their gifts and graces all the gifts of God being without repentance Rom. 11.29 First the Father
Holy-Ghost doe it by gain-saying his Word not by frustrating his Worke for he convinceth the World either to conversion or confusion He punished Ananias by Peter Act. 5.5 and Elymas by Paul who is then expressely said to be full of the Holy-Ghost Act. 13.9 10. He casteth these Sinners that doe despite unto him Heb. 10.29 into eternall punishment He that blaspemeth the Holy-Ghost shall never be forgiven in this world nor in the world to come Mat. 12.32 33. Mar. 3.29 Surely there is not the like said of the Father or of the Sonne yea our Saviour saith the contrary of sinnes committed against himselfe not as if the Holy-Ghost were greater then the Father or the Sonne but onely equall with them in Majestie and in glorie This Sinne is not onely against his Person but against his operation and working It being a sinne against the light of illumination which he terminatively worketh in them A sinne against the Father is remitted by the blood of the Sonne which washeth away all sinne 1 Joh. 1.7 and a sinne against the Sonne is done away by the worke of the Spirit who applyeth the Merrits of Christ to every penetent Soule by faith purifying their hearts Act. 15.9 but if the sinne be against the Holy-Ghost and against his Workes by falling away from his graces Heb. 6.4 5. by grieving this holy Spirit Eph. 4.30 and by maliciously opposing and blasphemously doing despite to the Spirit of grace Heb. 10.29 All hope of obtaining pardon is quite cut off for there is no fourth Person to cure this Apostatizing relapse and the Worke cannot be wrought backward for the Spirit proceedeth from the Father and the Sonne in regard of his Personalitie worketh also from them both who also begin that Worke which he terminateth which he perfecteth in us Now the Spirit worketh neither by the Father nor by the Sonne as the Sonne is God though he worketh by him as I shall have occasion to shew as he is the Sonne of man wherefore where the Spirit applyeth not the blood of Christ there is no remission of sinnes for there is neither faith nor repentance wrought in that mans heart by the Spirit of God who terminateth and perfecteth those graces which also the Father and the Sonne worketh with him in the hearts of every true beleever This sinne therefore is also against the Father and the Sonne and not onely against the Holy-Ghost but because it is more immediately against his worke therefore it is said to be against the Holy-Ghost who together with the Father and the Sonne punisheth this Apostasie by giving up such a wretch to his owne hearts lust and by delivering him up to a reprobaâ—e sense Thus Father Sonne and Holy-Ghost are coworkers in this Worke namely in judging the earth and in punishing the World which the Lord doth manifest when he was about to cast Adam and Eve out of Paradice for God saith the man is become like one of us Gen. 3.22 which cannot be spoken where there is but one Person againe in the destruction of Babel and confusion of Languages the Lord saith Gen. 11.7 Câ—me ye and let us goe downe and let us confound their Laâ—guages where the Father speaketh to the Sonne and to the Holy-Ghost Besides confusion of Languages is no worke of the Creature but a Worke proper to God alone which is spoken in the plurall Number Let us goe downe and let us confound them and yet to shew the unitie it is Jehovah who is one did scatter and confound them Gen. 11.8 9. Moses relating that action in the singular Number which God himselfe speaketh of plurally it being the worke of one God in three Persons to effect this Worke Moreover the Psalmists phrase is remarkeable Psal 58.11 Jesh Elohim Shophedim est dii judicantes word for word one word singular and another plurall is joyned with Elohim a word of the plurall number intimating the unitie of that one God in Essence and Trinitie of Persons that judge the earth Oh that men would sing Halelujah and give praise to â—od for his worke And surely the first time that Halâ—lujah is used in the Old Testament is Psal 104. last whâ—re consuming of sinners is mentioned as in the New Testament it is first used in Rev. 19. where the destruction of Antichrist that man of sinne is foretold Thus you may see the Father the Sonne and the Holy-Ghost is that one God that effecteth these Workes which extend Generally to all The second Section CHAP. I. The Workes of God which doe concerne the Lord Jesus the Head of the Church were wrought by the Father the Sonne and the Holy-Ghost AS the Father the Sonne and the Holy-Ghost did effect these common Workes which extend generally to all so also they effect these speciall Works which reach onely to the Church of God which are of two sorts for First they are such Workes which God alone worketh in regard either of Christ the Head of the Church Or Secondly of the Church which is the Bodie of Christ First these Workes which are wrought in regard of Christ the Head of the Church as namely First Christs Incarnation Secondly his Attestation Thirdly his Vocation Fourthly his miraculous Opperations Fifthly his Death and Passion for the sinnes of the World Sixtly his Resurrection Seventhly his Assention were wrought by the Father the Sonne and the Holy-Ghost The Scriptures doe manifest the Sonne and the Holy-Ghost to be God equall with the Father by ascribing to them these Workes equall with the Father CHAP. II. Incarnation of the Word was a Worke of the Father of the Sonne and of the Holy-Ghost THe Incarnation of the Word is a Worke of God it is inchoative an Essentiall Worke of God common to the whole Trinitie though terminative it is terminated perfected and consummated in the Sonne of God whose Personall Worke it was to be made flesh Joh. 1.14 and to have two Natures Divine and Humane united in one Person who as he was the Sonne of God was eternally begotten of his Father but as he was the Sonne of man he was borne of a Woman in the fulnesse of time Gal. 4.4 To us a Childe is borne Isai 9.6 and therefore man to us a Sonne is given of God and so he is God The efficient cause of Christs Incarnation is the whole Trinitie God sent him Joh. 3.34 He raised up this great Prophet Deut. 18.15.18 the Lord pitched this Tabernacle and not man Heb. 8.2 First the Father prepareth a Body for him Heb. 10.5 He sent his Sonne made of a Woman Gal. 4.4 Mat. 10.40 After all his Servants he sent unto them his Sonne saying they will reverence my Sonne Mat. 21.37 Mar. 12.6 Luk. 20.13 and our Saviour telleth us he that honoureth not the Sonne honoureth not the Father that sent him Joh. 7.23 Secondly the Sone which as God made all things Joh. 1.3 made also his owne Body for he emptyed himselfe and tooke on him the forme of a servant
The Father the Sonne and the Holy-Ghost which gave this Law are one Jehovah Deut. 6.4 Heare O Israel the Lord thy God is one God and yet the pluralitie of Persons which is shewed by our Saviour to be the Father the Sonne and the Holy-Ghost is intimated in the word Elohim as R. Simeon Ben. Johaâ— in Zoar writing on thâ—s place affirmeth adding moreover that this Misterie shall not be revealed before the comming of the Messiah The Doctrine of the Trinitie being maintained by the Ancienter Rabbies but by these of Latter times in opposition to the Lord Jesus this truth as well as others is wilfully and maliciously opposed CHAP. XIII The breach of these Lawes was an offence against the Father the Sonne and the Holy-Ghost AS the Lord was the Maker and giver of these Lawes so he it is that is offended by the breakers of these Lawes And thus David acknowledgeth although he had sinned against Bathsheba by inticing her to folly againgst Uriah by murdering him against the whole Army by indangering them at the death of Uriah against the Church of God by giving them an evill example and against the Children of Ammon causing them by this his act to blaspheme God and to defie Israel 2 Sam. 12. yet he saith against thee against thee onely have I sinned Psal 51.4 For the Lord is properly the partie offended whether the sinne be committed immediately against him as in the sins against the first Table or whether the sinne be committed mediately against him as in sinnes against the second Table And surely the wrong done to the crâ—ature is therefore a wrong because it is against the will the command of the Creator and were it not for that no wrong were done to the creature Now as the Father the Son and the Holy-Ghost gave the Law so sinne which is the transgression of the Law is committed against the Father the Sonne and the Holy-Ghost and doth provoke them to wrath First sinne is an offence committed against First the Father Thus the Children of Israel sinned against him in breaking Moses Law Joh. 7.19 and therefore Christ in his prayer said Luk. 23.34 Father forgive them they know not what they doe As God he himselfe forgave them but as man being the great high Priest he prayed for them and as the Advocate of the Church he excused them It was great love in the Sonne of man to forgive them greater love to pray for them but most great love to excuse them Secondly the Sonne So the Children of Israel sinned against him in the Wildernesse They tempted Christ and were destroyed of the Destroyer 1 Cor. 10.9 and the Apostle telleth us that they which wound the weake conscience of their Brethren sinne against Christ 1 Cor. 8.12 he likewise is reproached by them that reproach his saints Heb. 11.25 and persecuted by those that persecute his people Act. 9.4 yea ungodly Apostataes doe crucifie afresh the Sonne of God and put him to an open shame Heb. 6.6 Thirdly the Holy-Ghost For surely the Children of Israel sinned against him They rebelled and vexed the holy Spirit Isa 63.10 Act. 7.51 wicked men by sinne doe reproach him 1 Pet. 4.14 Anâ—nias and Sapphira did lye to him Act. 5.3 4. and did tempt him Act. 5.9 and were taken away by sudden death Act. 5.5 10. yea our Saviour telleth you of a blasphemy against the Holy-Ghost which shall never be forgiven Mat. 12.32 Surely the Holy Ghost is God equall with the Father the blasphemy against him being irremissible Thus it is one God who is distingushed into three Persons the Father the Sonne and the Holy-Ghost who is the onely Law-giver and against whom any sinne when it is committed is an offence being contrary to his Will Justice and Goodnesse CHAP. XIIII The Father the Sonne and the Holy-Ghost are provoked to wrath by sinne SUrely there is no such changeable passion in the immutable God as wrath neither is there such an affection in him as anger But the Scriptures condescending to our capacity and speaking after the manner of men doe attribute anger to God and doe ascribe wrath to the most high there being only the like effect of it wrought by his Justice but no such affect as the Schooles speake in his Majestie there being such effects as anger produceth in man wrought by him though there is not any passion of anger in him And surely if any thing could possibly make God to be angry with man it would be sinne which is so contrary to his Will Nature Holynesse and all his Attributes and therefore according to the language of the Scriptures sinne provoketh God to wrath and grieveth the holy One of Israel First the Father is provoked to wrath by sinne Rev. 6.16 He that sitteth in the Throne where the Father is included though the Sonne and Holy-Ghost are not excluded Rev. 22.1 3. Rev. 5.6 his wrath is terrible to the great ones of the earth Secondly the Son is provoked to wrath by sin Ps 2.12 Kisse the Sonne lest he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that puâ— their trust in him Perishing in the way importeth suddaine destruction whiles they are doing their actions yea the great Princes of the World shall be terrified with the wrath of the Lambe Rev. 6.16 Thirdly the Holy-Ghost is provoked to wrath by sinne Isai 63.10 and grieved thereby and therefore the Apostle dehorting from sinne addeth Eph. 4.30 and grieve not the Holy Spirit sinne being that which alone angreth and grieveth this holy Spirit The Father the Sonne and the Holy-Ghost being of one Nature Power and Authoritie are alike grieved and provoked to wrath by the sinnes of the wicked and the transgressions of the ungodly Oh that men would looke in anger upon their sinnes in time which if not repented of will make the Lord look in anger on them for ever CHAP. XV. The Father the Sonne and the Holy-Ghost doe onely worke Miracles THe Lord alone for the good of his Church can and doth onely Worke Miracles Psal 136.4 He alone doth wondrous things Psal 72.18 it is not in the power of any Creature properly to doe any Miracle Joh. 10.21 Angels good and bad may and oft doe effect great and strange Workes but it is not without the helpe of God First they worke by the hâ—lpe of God they having their power and being of him Satan and his instruments can doe no more then the Lord giveth them power And it is Pareus observation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is given is twenty times used in the Revelations even then when the Holy-Ghost speaketh of the power of evill Angels and wicked men Secondly they use the h lpe of Gods Creatures in all their workes But the Lord alone worketh of himselfe and wit out the helpe of any Creature First he alone doth wondrous things Secondly He alone giveth power to work Miracles First
of God Eph. 2.22 It being a Worke of God to build the Church the Sonne and the Holy-Ghost building the Church not instrumentally but efficiently with the Father are therefore equall in Power and Operation with him CHAP. XVIII The raising the Dead is a work of the Father the Sonne and the Holy-Ghost TO restore a lost habite was judged by Phylosophy a thing impossible and if impossibilities might admit of degrees the raising of the Dead was thought more impossible theÌ„ other things But the Pihlosophy of Christians not contradicting but transcending reason hath learned out of the Scripture another Lesson and their faith grounded on Gods word maketh them to believe the resurrection of the Dead And surely there is no impssibility in that which God promiseth He will assuredly effect that which he undertaketh and he will doe all his pleasure Isa 46.10 If he worke who shall let it Isa 43.13 this worke therefore is great is difficult but it is to man not to God He can as easily raise the Body out of something as he did at the first create it out of nothing The Lord challengeth this as his worke I even I am he and there is no God with me I kill and I make alive Deut. 32.39 This Worke is a Worke of one God yet he is distinguished into three Persons which effect this great Worke. First the Father raiseth up the Dead John 5.21 not onely these that are spiritually dead in sinne but also those that are corporally Dead through sinne Secondly the Sonne raiseth up the Dead He promiseth to raise up those that beleeve in him Joh. 6.40 54. Joh. 11.25 He changeth our vile bodies that they may be fashioned according to his glorious working whereby he is able to subdue all things to himselfe Phil. 3.21 yea he raiseth all both Good and Bad they that have done good to the Resurrection of life and they that have done evill to the Resurrection of damnation Joh. 5.28 29. Thirdly the Holy-Ghost raiseth the Dead Rom. 8.11 He quickneth our Mortall bodies by the Spirit that dwelleth in us The Sonne and Holy-Ghost are equall with the Father in Power and Majestie and doe Worke together in these Works which doe concerne the Church of God in generall The fourth Section CHAP. I. The Workes of God which doe concerne the faithfull in particular are the Common and essentiall works of the Father the Sonne and the Holy-Ghost AS the Father the Sonne and the Holy-Ghost doe Co-work in these Actions of theirs which doe concerne the Church in generall so likewise they co-operate in those workes which concerne the faithfull in particular As namely 1. in Election 2. in Redemption delivering us First from sinne Secondly from Satan Thirdly from the wrath to come 3. in Justification First in the remission of sins Secondly in the imputation of the Righteousnesse of Christ 4. in faith 5. in Hope 6. in true saving or sanctified knowledge 7. in our Union and communion with God 8. in Adoption 9. in sanctification both in the beginning progresse of it both by drawing us to himselfe and quickning us as also by giving and multiplying graces in us 10. in his attestation giving Testimony to us we are his 11. in sealing us 12. in giving us Christian libertie 13. in salvation or glorification These are wrought for us and in us by the Father the Sonne and the Holy-Ghost The Scriptures doe manifest Jesus Christ and the Holy Spirit to be God equall with the Father by ascribing to them these Workes equally with the Father CHAP. II. Election is a Worke of the Father of the Sonne and of the Holy-Ghost THere is a two fold Election First there is an Election to a Ministeriall Office or funâ—â—ion thus Judas though a Devill was chosen to be an Apostle Joh. 6.70 Secondly there is an Election to life and glory thus Judas though chosen to be an Apostle was not chosen to eternall life Joh. 13.18 I speake not of all I know whom I have chosen The former I have already shewed to be an Essentiall Worke of God I shall endeavour to make manifest the latter to be a Worke common to the Trinitie The foundation of God standeth sure having this seale The Lord knoweth who are his 2 Tim. 2.19 Election is there stilled a foundation First in regard of the immutabilitie and firmenesse of it Secondly because it is the beginning and first principall of our salvation and the meanes thereof it being built thereon The Lord knoweth them that are his He knoweth them not onely in scientia cognitionis sed scientia dignationis Psal 1.6 He knoweth wicked men all their wayes but he will not own them Mat. 7.23 He is ashamed of them Mar. 8.38 but he acknowledgeth and rewardeth the Righteous he passeth by the one but he chooseth the other This Election is a Worke of one God in three Persons First God the Father Electeth Ephes 1.5 He chooseth us in Christ before the foundation of the World All the Sonnes elect are the Fathers Joh. 17.10 His good will and pleasure as it is the ground of other graces Jam. 1.18 Ephes 1.14 Luk. 12.32 so it is of his Election of us likewise Eph. 1.5 11. Secondly God the Sonne Electeth Joh. 15.19 I have chosen you out of the World John 13.18 I know whom I have chosen Joh. 6.64 He knew from the beginning who believed not and in regard of this the faithfull are stiled his elect Mat. 24.31 Mar. 13.27 All the Fathers elect are his likewise Joh. 17.10 his will and good pleasure is the ground of our eternall happynesse Joh. 17.24 I will that they whom thou hast given me be with thee where though he prayeth as our Mediator yet he willeth it as our God equall with the Father Never any humble Supplicant would pray thus I will this or I will that Besides the Booke of life in which the Names of the Elect are written is the booke of the Lambe Rev. 21.27 Thirdly God the Holy-Ghost electeth the eternall Counsell of God is ascribed to him Isai 40.31 who hath directed the Spirit of the Lord or being his Counsellour hath taught him If the Father or the Sonne choose without the Spirit they should direct him in his work but he worketh according to his own will and good pleasure for he divideth his gifts and graces to every man severally as he will 1 Cor. 12.11 Thus Father Sonne and Holy-Ghost doe Co-work in our Election CHAP. III. Redemption is a work of the Father Sonne and Holy-Ghost and that first in not onely keeping but also delivering us from the evill of sinne REdemption is a Work wrought of the whole Trinity as the first cause and therefore Redeemer is a Name usually ascribed to God Isai 44.24 Isai 34.4 Isai 41.14 Isai 48.17 Isai 49.7 Isa 54.58 Jer. 50.43 but more immediately was the Worke wrought by Christ our Goel Job 19.25 our kinsman The neerest kinsman in the Leviticall Law had power to revenge
2 Tim. 3.16 Eph. 3.5 he made this weapon for our use Secondly the Spirit of God directeth us how to use this Weapon and helpeth our infirmities Rom. 8.26 so that through him the weapons of our warfare are mighty to the pulling down of strong holds 2 Cor. 1.9 Thus Father Sonne and Holy-Ghost doe comfort us against the assaults of Satan and deliver us from his power For the Lord Jesus who was our surety Heb. 7.22 gave himselfe a raâ—some for us Mat. 20.28 1 Tim. 2.6 and thereby hath satisfied the justice of God Isa 53.5 2 Cor. 5.21 1 Joh. 2.2 the dâ—bt that we owed is paid by him Isa 53.6 the obligation is cancelled the hand-writing of Ordinances that was against us is blotted out Col. 2.14 the Work of our redemption is thereby finished Joh. 19.30 Gods justice being satisfied we are delivered from Satan Luk. 11.21 22. Heb. 2.14 15. who is but Gods Jaylor Luk. 12.58 and who del vered us into his hand Mat. 18.34 Till his justice was satisfied and the debt that we owed was discharged by Christ which being performed by him we are redeemed out of the hands of all our enemies Luk. 1.71.74 CHAP. V. 3. The Father the Sonne and the Holy-Ghost redeeme us from eternall destruction of body and soule THe Lord is especially our Redeemer in delivering our soules from destruction Psal 103.4 Zachariah blesseth the Lord God of Israel for visiting and redeeming his people Luk. 1.68 which was not onely the Father or the Sonne but the Father the Sonne and the Holy-Ghost as I have shewed First the Father redeemeth us he delivereth us from the power of darknesse and translateth us to the Kingdome of his deare Sonne Col. 1.13 Secondly the Sonne redeemeth us He is the Lambe of God that taketh away the sinnes of the World Joh. 1.29 that burthen of sinne that did lye heavie on us he took and caried for us Isa 53.4 Isa 53.11 12. 1 Pet. 2.24 he is our Goel or kinsman Joh. 19.25 which did the part of a kinsman for us in redeeming us and our heavenly inheritance to us as it was figured Levi. 25.25 and foretold Hos 13.14 he redeemed us by giving himselfe for us Tit. 2.14 Act. 20.28 1 Pet. 1.18 Eph. 5.2 Isa 53.5 6 8 10. Eph. 1.7 Col. 1.14 he hath washed us with his bloud Rev. 1.3 Rev. 5.2 1 Joh. 1.7 Heb. 9.14 he became our surety Heb. 7.22 and gave himsâ—lf a ransome for us Mark 10.45 1 Tim. 2.6 As God he did redeeme us by his power but as man he purchased our redemption by his merits actively fulfilling the Law for us Rom. 5.18 19. Heb. 7.26 2 Cor. 5.21 and passiveâ—y suffâ—ring for us the punishments due to the transgressours of the Law Gal. 3.13 Rom. 3.24 25. who as God and man is the Saviour of his Church Eph. 5.23 and people Mat. 1.21 delivering us from the wrath to come 2 Thes 2.10 Thirdly the Holy-Ghost redeemeth us He is the earnest and seale of our inheritance untill the redemption of the purchâ—sâ—d possession to the praise of his glory Eph. 1.13 14. yea the Spirit promiseth to them that overcome that they shall not be hurt of the second death Rev. 2.11 The Father the Word and the Spirit are equall in glory and power and are one and the same first cause of our Redemptioâ— which was inchoatively the worke of the Trinity Although terminatively it was perfected and consummated by the Sonne of God to whose Person humane Nâ—ture was united Joh. 1.14 So that two whole perfect and distinct Natures the God-head and the Man-hood were joyned together in one Person especially without either Conversion Composition or confusion of either which though he had two Natures yet he is but one Christ God and man the onely Mediatour between God and us 1 Tim. 2.5 and is the next and immediate principle of our Redemption and he as our high Priest once offered up himselfe Heb. 7.27 for our sinnes Heb. 10.12 as a Lambe without blemish and without spot 1 Pet. 1.19 CHAP. VI. Justification is a Worke of the Father and of the Sonne and of the Holy-Ghost and that first in regard of the remission of our sinnes or healing of our soule-sicknesse JUstification hath two parts which as Tilenus observeth differ not essentially but rationally Rom. 4.6 There is first a remission of sinnes or healing of our soules secondly an imputation of the righteousnesse of Jesus Christ First the Lord alone forgiveth sinnes He alone is the Physician that can cure all the maladies of our sin-sick souls he challengeth this as his owne prerogative I even I 〈◊〉 he thaâ— bâ—oâ—teth out thy transgressionâ— for mine owne sake and will not remember thy sinnes Esa 43.25 Sinne is onely committed against God Psal 51.5 Hee onely therefore can remit it And surely when he hath remittâ—d it who can lay any thing to the charge of Gods Elect â—or it is God that justifieth who shall condemne it is Christ that dyed Rom. 8.33 34. The words the Apostle useth are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call into court Satan may wranglingly dispute against thy soul thy conscience may erroneously accuse thee the Law 〈◊〉 produce cancelled Bills against thee but none of these shall hurt thee that hath an interest in Christ who hath satisfied Gods justice for thee And therefore Secondly the Apostle opposeth the death of Christ by way of challenge to whatsoever Sinne Satan Justice or Law can object when he saith not Who shall accuse for we may have accusers enough but Who shall condâ—mn it is Christ that died The Psalmist may well conclude him to be blessed to whom the Lord imputeth no sinne Psal 32.2 If the Scribes and Pharisees had not maliciously erred in the person they had concluded well in the thing None can fo give sinnes but God onely Marke 2.7 Luke 5.21 For if man could do this then he could brâ— g a cleane thing out of an uncleane which none can do Joâ— 14.4 but God onely He alone can heale our back-slidings Hos 14.4 which is nothing else but a forgivenesse of sinnes Marke calleth that a forgiving of sinnes Marke 4.12 which say and Paul do call a healing of them Esay 6.10 Act. 28.25 27. And surely forgivenesse of sins or healing of the soule is a worke of God Esay 44.22 Psal 103.3 2 Chron. 30.20 Psal 147.3 Psal 41.5 wrought by the Father the Son and the Holy-Ghost First the Father forgiveth sins Matth. 6.14 Marke 11.25 If ye forgive men their trespasses your heavenly Father will also forgive you And thus Christ as man prayed to his Father for his Enemies Father forgive them they know not what they do Luke 23.34 Moreover healing the soule is the worke of the Father Esa 6.10 with Mat. 13.15 for he sent Esaiah Esa 48.16 as I have shewed Secondly the Son forgiveth sinnes so he saith to Mary Luke 7.48 Thy sinnes be forgiven thee and so likewise he told the sick of the Palsie Marke 2.
soule-comforting graces that are therein First the Father witnesseth it to us he sendeth forth his Spirit into our hearts whereby we cry Abba Father Gal. 4.6 Secondly the Sonne witnesseth it to us he is the true and faithfull witnesse Rev. 3.16 Rev. 1.5 he witnesseth in us our salvation 1 Cor. 1.6 and testifyeth to us the comfort that are in his word Thirdly the Holy-Ghost witnesseth it to us he beareth witnesse with our spirits that we aâ—e the Children of God Rom. 8.16 There is three that beare record in heaven which doe not onely testifie Christ to be the Messiah or Saviour of the world but also to be our Messiah and Saviour the Father the Word and the Holy-Ghost and these three are one 1 Joh. 5.7 one God one witnesse Yea our Saviour Christ speaketh of this testimony plurally Joh. 3.11 we speake that we doe know and testifie that we have seene and ye receive not our witnesse a place not to be paralelld in the Evangelists where our Saviour speaketh plurally not in the name of John Baptist or the Prophets for their authority could no way adde to his neither did he receive testimony from man Joh. 5.34 where he spake it most peculiarly in regard of John Joh. 5.33 but he spake in his Fathers name and also in the Holy Spirits name whose testimony and authority he oft urged Joh. 5.32 Joh. 8.18 Luk. 4.18 19. and surely if Angel or Archangel or any Creature in heaven or in earth should onely witnesse our salvation to â—s in Christ we might then doubt but why should we doubt when the Lord himselfe witnesseth it First by word calling us in Scriptures his Children Secondly by deeds working in us grace which are the fruits of his spirit Gal. 5.22 and Thirdly by seale as I shall now shew ratifying it to our soules Eph. 1.13 CHAP. XVIII Sealing of us is a Worke of the Father of the Sonne and of the Holy-Ghost FIrst sealing is a note of appropriation we worke that which is our own and that which we have confirmed and sealed we doe account it our own now these whom the Lord chooseth to himselfe he sealeth The Lord knoweth who are his having this seale 2 Tim 2.9 Secondly sealing is a signe of distinction Lawyers cause seales to be put to Evidences Merchants set markes on their wares and Shepheards have brands for their sheep to know and distinguish them Thus Christ in a peculiar manner is sealed of God the Father Joh 6.27 and all the Elect are sealâ—d in him Eph. 1.4 Thirdly sealing is a worke of conforming There is a likenesse of the seale imprinted on the thing sealed and surely when the childe of God is sealed of God there is then an Image of God wrought on his soule God therefore sealeth us First to appropriate us as his own Secondly to distinguish us from others Thirdly to conforme us to his own Image which worke of sealing us is wrought by one God in three Persons First God the Father sealeth us so the Apostle sheweth Eph. 1.13 2 Cor. 1.22 Secondly the Sonne sealeth us Ezek. 9.3 4. He is the Angel of the Covenant Mal. 3.1 that hath the seale of the living God Rev. 7.2 who though an Angel by name yet is he not an Angel but a Sonne by nature Heb 2.16 Heb. 1.3 to 13. where the Apostle distinguisheth the creating Sonne from the created Angels plainly proving the Sonne to be the Creatour but Angels to be but creatures Thirdly the Holy-Ghost sealeth us Grieve not the Holy spirit of God by which we are sealed to the day of redemption Eph. 4.30 where the Apostle meeteth with two contrary errours First the Righteous after their calling may fall into sinne and so grieve the spirit God yet Secondly they cannot fall totally and finally for they are sealed by the spirit of God to the day of redemption Sealing of us therefore is the Worke of one God who is one in Power Will and Operation who sealeth his Children in their hearts confirming them thereby to his own Image and also sealing them in their foreheads imboldening them to professe him By the former he maketh us to love him by the latter he causeth us to acknowledge him CHAP. XIX Christian Libertie is a Worke of the Father and of the Sonne and of the Holy-Ghost BEing Redeemed Justified Adopted and Sanctified and sealed by God we have the glorious Liberty of the children of God We that were Bondmen by nature Tit. 3.3 Eph. 2.2 3. become the Lords freemen through gtace 1 Cor. 7.22 Lawyers tell us that if any Lord of a Mannor doe contract with his Villain 〈◊〉 is by that Act of his Lords dâ—livâ—â—â—â—â— from his most slavish tenure of Villenage and made free thereby surely the Lord our God condescending so low as to covenant with us in Christ he doth thereby free us from that slavish tenure we held by since Adams fall and maketh us therewith free Denizens of Heaven fellow-Citizens of the Saints and of the houshold of God Eph. 2.19 we are freed from sinne Rom. 6.22 Rom. 6.14 Rom. 8.33 we are set at libertie from Satan Heb. 2.14 15. Luk. 11.21 22. from the Law Rom. 7.3 6. Gal. 5.18 Rom. 6.18 from it's curses and maledictions Gal. 3.13 from it's condemnation Rom. 8.1 and from its rigour Gal. 3.10 there was Personall Universall Actuall and Constant obedience required in every title which left no place of repentance Repentance being an Evangelicall grace the proper priviledge of the covenant of grace Christ came from heaven to publish it Luk. 5.31 32. Mat. 4.17 he shed his bloud to purchase it Act. 5.31 he bids his Disciples to preach it Luk. 24.47 and surely therefore it cannot be legall the apostatizing Angels had not the benefit of it nor man till Christ had purchased it Christ hath freed us from this rigour of the Law and from the wrath of God Rom. 5.9 1 Thes 1.10 This Worke is a Worke of God none could effect it But First the Father procureth us Liberty He delivereth us from captivity Paul giveth thanks to God for it Rom. 7.24 25. where God is taken Essentially and not Personally for the Sonne and Holy-Ghost free us from our slavish captivity together with the Father Secondly the Sonne procureth us Liberty Gal. 5.1 Stand fast in the Liberty wherewith Christ hath made you free There are two things which the Lord hath entrusted in his Churches hand First christian faith for which we must earnestly contend Jude ver 3. Secondly christian Liberty in which we must stand fast The Apostle calleth it the Libertie we have in Christ Gal. 2.4 which is Christian liberty not onely because we must use it to the glory of Christ and according to his rules but because he is the Author of it If the Sonne make you free then are you free indeed Joh. 8.36 he delivereth us who through feare of death were all our lifetime subject to bondage Heb. 2.15 Thirdly the Holy-Ghost giveth us liberty 2
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
utter praise Psal 119.171 In both places there is a Metaphor as some think from a Fountaine that continually bubleth up water or as others from a full stomack and they translate it eructare to belch up Eructation proccedeth from fulnesse of stomack first David spake not of himselfe but out of fulnesse of the Spirit secondly Gods blessings lay heavy on Davids stomack he could not be at ease till he had vented himselfe by thanksgiving This was a holy surfet as Luther calleth it in David who desired to praise God with heart and tongue This Praise Honour Blessing and Glory is due to God from men and Angels It is that which God will not give to another Isa 42.8 First it is due to God alone from men The Lord alone is thus to be exalted Isai 2.11 we must make mention of his Righteousnesse even of his onely Psal 71.16 we must even as we have received so baptize and as we baptize even so beleeve and as we beleeve so pray and as we pray so give thanks We baptize in the Name of the Father and of the Sonne and of the Holy-Ghost Mat. 28 19. we beleeve in the Father and in the Sonne and in the Holy-Ghost as it is briefly set down in the Apostles Creed we pray for blessings from the Father from the Sonne and from the Holy-Ghost 2 Cor. 13.14 Rev. 1.4 5. 1 Thes 3.11 12 13. and we must ascribe glory to the Facher to the Sonne and to the Holy-Ghost For Blessing Praise and Glory is to be rendred First to the Father Thus Paul by his example teacheth us it is our duty to blesse God the Father 2 Cor. 1.3 Ephes 1.3 Gal. 1.5 And Peter likewise 1 Pet. 1.3 and James maketh it not onely his own but others practise also Jam. 3.9 And surely we ought to render praise to him who worketh all things to the praise of his glory Eph. 1.6 Secondly to the Sonne The Psalmist prophesieth that daily should he be praised Psal 72.15 and all Nations shall call him blessed Psal 72.17 John rendreth praise and dominion to him Rev. 1.6 and Peter ascribeth glory to him for ever 2 Pet. 3.18 and Jude likewise Glory and Majesty Dominion and Power now and ever Jude 25. The Apostle Paul giveth thanks to him for enabling him to the Ministery 1 Tim. 1.12 The Ephesians doe magnifie his Name Act. 19.17 yea not onely the faithfull in the Church militant but also the Saints in the Church triumphant acknowledge the Lambe to be worthy to receive Praise Honour Glory and Blessing Rev. 5.12 13. Thirdly to the Holy-Ghost Zachery blesseth the Lord God of Israel Luk. 1.68 That this was the Holy-Ghost whom he praiseth with the Father and the Sonne is evident out of the 70. vâ—rse For it is he whom he blesseth that spake by the mouth of all the Prophets which was the blessed and glorious Spirit 2 Pet. 1.21 1 Pet. 1.11 Eph. 3.5 Ezek. 11.1 4 5. 2 Sam. 23. 2. Mar. 12.36 He is our Creator with the Father and the Sonne and therefore with them God blessed for ever Rom. 1.25 he is the Spirit of Glory 1 Pet. 4.14 He worketh those graces in us which are forerunners of our Glory and we ought to doe and speake that which will tend to his glory And surely the ascribing blessing to him is not to be doubted of whenas wâ— heare truth it selfe averring that the speaking against the Holy-Ghost even the blaspheming of him to be unpardonable Mat. 12.32 Luk. 12.10 That Doxology glory be to the Father and to the Sonne and to the Holy-Ghost c. was used in the Church long before Arrius time and urged by Faebadius against the Arians lib. cont Arrian If saith he there be that inequality which the Arrians affirme then doe we every day blaspheme God when we acknowledge these things common to the Father and the Sonne The Arrians being pinched with this argument hereupon altered the forme and gave glory to the Father by the Sonne and in the Spirit which had not the Arrians given it a sinister construction and made it an especiall marke of recognizance even this forme also had not been the voyce of Errour and Schisme but of sound Doctrine and sincere Religion And therefore Basil no friend to the Doctrine of Arrius yet useth this very forme sometime but it was to the offence of some weak Christians who did therefore traduce him and against whom he did largely apologize excusing this his act to his friends yet justifying it against his enemies Oh that we could enjoy the happy Vision of the glorious Deity that we might in the society and unity of the glorified Saints and holy Angels sing praises for ever to the glorious Trinity and rejoyce in our Makers so it is in the Originall Psal 149.2 Oh the blessed estate of the Saints and the glorious condition of the believer which is not to be expressed by him even when he is glorified Let us therefore pray that whiles we live on earth we may glorifie the Lords Name willingly readily cheerefully even as the Angels doe in heaven for this is likewise their worke CHAP. XIV Angels doe sing praises to the Father to the Sonne and to the Holy-Ghost IT is not onely the Work of Men on Earth but it is the whole imployment of the Angels in Heaven to sing forth Gods praises and to doe that which may glorifie his Name At the Creation of the World by the Father Sonne and Holy-Ghost these Sonnes of God shouted for joy Job 38.7 At the birth of our Saviour no lesse then a whole Hoast of these heavenly souldiers are praysing and glorifying the Lord Luk 2.14 And surely if we had the tongues not onely of Men but also of Angels we could not raise this note high enough to the glory of our Redeemer yea it is the constant worke of the glorified Saints and Holy Angels to sing forth the prayses of God day and night Rev. 4. Rev. 5. Rev. 6. Rev. 7. Rev. 19. Yea the Seraphins cry one to another holy holy holy is the Lord of Hosts the whole earth is full of his glory Isai 6.2 3. That this was the Father the Sonne and the Holy-Ghost who is there praised by the Angels is manifest First it was the Father For he whose praise is there exalted did send Isaias the Prophet verse 9. which was the Lord God and his Spirit Isai 4.48 16. the Father together with the Sonne and the Holy Spirit Secondly it was the Sonne also For he whose praise is there celebrated Isai saw his glory Isai 6.1 Now that this was the Lord Jesus whose glory Isaiah saw we have a witnesse beyond all exceptions even the Evangelist John testifying it Job 12.41 And surely Jesus Christ God and Man is joyned with God in the same Doxology Rev. 5. who is there called a Lambe being so typifyed in the legall Rites and so manifested to John in his heavenly Vision He hath ten thousand times ten thousand
there more loathsome blasphemies belched forth from the rotten hearts of his corrupt followers then in these latter dayes For now many in a preteÌ„ded zeale against the whore of Babel have joyned with the false prophet Mahomet and out of a seeming opposition to the Romanish Antichrist have imbraced the Turkish Antichrist whereby the hearts of sound professours have been sadded those who have been weake in the faith have had their faith shaken and others who before were wavering have been tossed to and fro with the stormy winds of erroneous Doctrine and have split themselves on the soule-destroying Rocks of Hereticall opinions miserably blaspheming God and deploredly making shipwrack of faith and a good conscience 1 Tim. 1.19 20. And surely it maketh my heart to melt and my soule to mourne in secret to see how greedily men such in this Antichristian poyson in stead of the pure milke of the Word poysoning thereby there owne soules and with their poysonous breath endangering if not infecting the soules of others making them to vilifie the Sonne of God and to doe despite to the spirit of Grace Now that which first revived this cursed Monster of opinion in our Fathers dayes was carnall policy For some Polonians Transylvanians and other Turkish borderers out of sinister respects and base ends went about to reconcile God and Belial Christ and Mahomet Christianity and Turcisme together But that which hath since heightned their pride and made them bold to fight against the Lord Jesus and his holy Spirit and yet to promise themselves Victory beforehand in this their unequall combate is first their naturall blindnesse which maketh them to have the grosse conceits of God and of his simple Nature They conceiving him to be like some corporall Substance and therefore require alike instance in Nature in this mystery whereas the Lord is of a pure spirituall transcendent Nature Secondly Pride who although they cannot fully understand what their own soules are yet dare to think they can comprehend and bound the incomprehensible God in the narrow limits of corrupted reason and therefore as Peter prophesieth of them 2 Pet. 2.12 They speake evill of the things they understand not who therefore shall utterly perish in their own corruptions And as he sheweth 2 Pet. 2 1. By denying the Lord that bought them bring upon themselâ—es swift destruction Thirdly Giant-like ambition who thinke themselves able to resist truth though manned with a whole army of Martyrs confessours Fathers living in all Ages of the Church Fourthly Grosse Ignorance and false glosses of the Scripture which they wrest to their own destruction 2 Pet. 3. Fifthly the not considering of Gods wrath against them which have formerly undertaken this and the like cause as against Arrius Cerinthus Olympius Valens the Arrian Emperour Pope Anastatius 2. Julian and divers other as ye may see recorded in the Centurialists Ruffin Tripart Histor Platin. Cyril For that which Moses speaketh of Korah and his Companions was true in these Numb 16.29 They dyed not as every man dyeth neither were they visited after the visitation of all Arrius and Anastasius which went to ease Nature voided their own bowels into a Jakes Oerinthus killed with the fall of a House Olympius was slain with thunder and lightning Valens burnt in a Cottage Julian if not slain with a darte from Heaven yet with a Dart directed by a divine hand which being ready to give up the Ghost he took it out of his body and threw it towards Heaven and cryed out Thou hast overcome me O Galilean But haply some will object against me first why I should adventure to traffique in publike when others who have more and greater Talents yet desire to keep theirs private In briefe all that I shall say for my self is this An earnest desire of doing good hath put me on this labour and hath made me to seeme carelesly prodigall of my little Oh that it were as fervent in richer hearts and that they would traffique in the like kind How would the Church of God which is beautifull as Tirzech comely as Jerusalem be also then terrible to the enemies thereof as an Army with Banners Whereas yet me thinks I heare opposed truth cry aloud for helpe and doe see the languishing Church robbed of her Children with cheeks bedewed with teares bewailing her self and spreading her hands imploring aid of all her friends and crying out in the bitternesse of her soule to all that passe by Look away from me for I will weep bitterly labour not to comfort me because of the spoyling of the Daughter of my people Oh that all in their severall places would endeavour to quench these horrid flames of Doctrinall Errours and that to this end they would with the Children of Israel 1 Sam. 7.6 draw water out of their hearts and poure it out of their eyes before the Lord and beseech him to put to his hand because they have almost destroyed his truth by wickedly trampling under foot his Christ and by miserably blaspheming his holy Spirit Secondly others that are more learned will perhaps blame my plainenesse of Language and dislike my labour for want of elegant expressions and haply because I have not cited the Fathers that have copiously written of this subject But these I beseech that they would not dislike truth because she commeth plainly attyred nor disregard soâ—d Doctrine although she weareth a homely dresse The strength of the matter was the thing that I aimed at and not elegancy of words and the validity of the argument was more intended by me then any neatenesse of stile Besides I held it most fit to speake of the Lord in his own words and not in the wisedome of speech and I desired Gods holy Spirit rather then mans enticing words As touching the Fathers I have indeed seldome cited them not out of any dislike of them but because I know they are disliked slighted and contemned of the enemies of this truth And because the thing I proposed was the confirmation of this point by Scripture Where if I should have used Hamane Eloquence this Subjâ—ct of all other is most unfitting There being nothing in which want of words doth more wrong us or can more grieve us then in the discussing of this misterious truth Where many things may be adored which we cannot search into many things may be searched in which we cannot conceive and many things be conceiued which we cannot utter The path of this truth is narrow slippery steep and therefore it will not admit of a stragler to rove up and down in a wandring discourse Thirdly Some there be that may carp at the word Essence Trinity and Persons which I have used To these I answer first in every Art this liberty is granted to use termes of Art which haply are no wayes used but in that Art and why should Divinity which is more excellent then all Arts and Sciences be debarred that common priviledge which every inferiour Art and Science
Lord whom ye seeke shall come into his Temple Mal. 3.1 That this was Christ you have it so interpreted in three Evangelists Luk. 1.76 Mark 1.2 Mat. 11.10 He is thy Lord and worship thou him Psal 45.11 That this was the Messiah not onely the Apostle Heb. 1.7 8. but also the Jewish Rabbies so affirme and Daniel intreated the Lord to heare him for the Lords sake Dan. 9.17 Thirdly the Holy-Ghost Ezek. 2.4 he is there stiled the Lord which in the second Verse is called the Spirit and so likewise Ezek. 11.1 6. Yea Isaiah manifesteth this truth more clearely where God called Adonai saith Whom shall I send or who shall goe for us Isa 6.8 Whom shall I send There is the Unitie and who shall goe for us There is the Trinitie That this was the Sonne and Holy-Ghost together with the Father is cleare if ye compare Joh. 12.39 40 41. Act. 28.25 26. and Isa 48.16 with this Isa 6.8 9 10. as I have shewed Yea Malachy useth this word in the forme Plurall and joyneth with it a word Singular Mal. 1.6 If I be Mâ—sters Ani is Singular and Adonim is Plurall If I There is the Unitie of the Essence be Masters there is the pluralitie of Persons I know some may object Isa 19.4 That Adonim Casheh is so used when ascribed to men and Adonai Gen. 24.33 Gen. 42.30 But first Casheh may be a Substantive and it may be translated Lords of Crueltie but if Casheh be an Adjective Singular and Adonim a word Plurall joyned to it it then may note the multitude of Masters which the captived Egyptians should serve and yet their unanimitie in crueltie towards these Egyptians which though many yet should joyne as one man in Lording over that slavish people So that this place maketh not against the Argument for the proofe of the Trinitie from the use of the word plurally Secondly that place Gen. 24.35 Abrahams servant useth this word plurally The Lord hath blâ—ssed my Masters greatly but he speaketh of Isaac whom he calleth his Master likewise Gen. 24.65 as well as of Abraham For where the word is restrained to Abraham he useth it singularly as in 36 37 39 42. Verses c. Thirdly that place Gen. 42.30 though Adonei be used there plurally yet it maketh nothing for the Adversaries of this Truth It may then be read according to the Originall The man of the Lords of the Countrâ—y spake roughly to us that is the chiefe of the Lords or the chiefe Lord spake roughly to us Now Joseph was chiefe Lord under Pharaoh Gen. 41.40 Psal 105.21 Act. 7.10 And it is an Hebraisme frequently used in the Old and New Testament to adde the name of Man thereby to expresse any excellencie as a man of Words is an eloquent man Exod. 4.10 a man of Arme is a mightie man Job 22.8 a man of Warre Exod. 15.3 a noble or chiefe Warrior a man of Countenance 2 Sam. 23.21 and a man of Measure 1 Chron. 11.23 is a goodly man Besides in these two last Objections the force is in the Points and not in Letters If the Points in the Hebrew be not coevall with the Letters then these Objections are of no force from the Text but onely from the Massorites additions CHAP. X. Shaddai or Almightie is a Name of God ascribed to the Father to the Sonne and to the Holy-Ghost SHaddai is a Name that God is pleased oft times to call himselfe by It setteth out Gods all-sufficiencie and selfe-sufficiencie both in regard of himselfe as also in regard of his children to blesse protect and to make them eternally happie as also in regard of his enemies to destroy and ruine them To which the Scripture hath reference when it saith Shad Destruction commeth from Shaddai the Almightie Joel 1.15 Isa 13.6 This Name is never ascribed to any creature neither indeed can it for no creature hath sufficiencie of it selfe but it hath dependance on the Creator Act. 17.28 In him we live and move and have our being This Name is ascribed First to the Father Job 33.4 The Spirit of God hath made me and the breath of the Almightie hath given me life where the Father and the Sonne from whom the Spirit of God proceedeth Joh. 15.26 Joh. 16.7 and whose Spirit he is Mat. 10.20 Rom. 8.11 with Gal. 4.6 Rom. 8.9 1 Pet. 1.11 are called Almightie and God Secondly to the Sonne Gen. 35.11 Christ calleth himselfe El-shaddai That this was Christ Hosea cleareth Hos 12.4 where he calleth him an Angel yet it was no created Angel Hos 12.5 It was the Lord God of Hosts the Lord is his memoriall But the Father and the Holy-Ghost have not the Name of an Angel ascribed to them onely the Sonne of God is oft so stiled who is likewise by the Psalmist called Shaddai Psal 68.14 When the Almightie scattered Kings c. This the Apostle sheweth to be Christ if you compare the eighteenth Verse of the same Psalme with Eph. 4.8 And surely though Christ was rich yet for our sakes he became poore 2 Cor. 8.9 Thirdly to the Holy-Ghost He is Shaddai the Almightie Balaam saw the Visions of the Almightie Num. 24.4 Num. 24.16 which were the Visions of the Holy-Ghost for so Moses intimateth Num. 24.2 The Spirit of God came on him Father Sonne and Holy-Ghost are one in Name one in Nature and are one selfe-sufficient Lord God Oh that we had Faith to depend upon this our all-sufficient God for safetie and also Knowledge not to mistake our Tenure by usurping that as our owne which the Lord onely lendeth to us the one would give unto us soule-solacing content in the enjoyment of God and of his Graces the other would free us from soule-vexing sorrowes flowing either from the absence or losse of outward things seeing that we are keepers not absolute commanders stewards Luk. 16.12 not possessors of them as our owne the Lord onely being possessour of heaven and earth Gen. 14.19 Psal 24.1 Deut. 10.14 1 Cor. 10.26 28. And from his al-sufficiency commeth all ours Oh how would this abate our pride in outward things and our vainglorying in inward graces 1 Cor. 4.7 Rom. 11.20 21. CHAP. XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God is a Name of God used in the New Testament and ascribed to Father Sonne and Holy-Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God is a Name oft used in the new Testament There is but one God 1 Tim. 2.5 1 Cor. 8.4 Eph. 4.6 And there is none other but he Mar. 12.32 One in Nature Substance and Essence though three Persons subsistences or relations For there are three that beare record in heaven the Father the Word and the Holy-Ghost and these three are oâ—e 1 John 5.7 There is alius alius non aliud aliud another Personally though not another Essentially And though we cannot say there are three Gods yet every Person is God The Scripture the rule of our faith denyeth the one but assenteth to the other by
of Egypt was a worke of the Father of the Sonne and of the Holy-Ghost THe deliverance of Israel from Pharaoh and the bringing them out of Egypt was a worke of God Psal 136.11 the Lord challengeth it as his worke to Israel and requireth obedience therefore from Israel Exâ—d 20.2 3. â—â—al 81.10 yea the Lord alone did lead them and there was no strange god with him Deut. 32.12 Yet this was an essentiall and common worke of the Father the Word and the Spirit First the Father brought them out of Egypt So he saith H s 11.1 Out of Egypt have I called my Sonne Which was typically true of Israel who is stiled Gods fi st-borne Exod. 4.22 but prophetically fulfilled in Christ Mat. 2.15 who was the onely begotten of the Father Joh. 1.14 18. Joh. 3.16 18. Secondly the Sonne â—rought Israel out of Egypt whom they tempted in the Wildernesse 1 Cor. 10.4 9. and were destroyed of the dâ—stroyer He was Ehejeh I am Exod. 3.14 that sent Moses to deliver Israel To which Name the Lord Jesus doth oft allude in the New Testament Joh. 8.24 Joh. 8.28 Joh. 8.58 Joh. 13.19 Joh. 4.26 He was the Angel that was sent to keepe Israel in the way and to bring them into Canaan Exod. 23.20 and was no created Angel but the Angel of the Covenant God blâ—ssed for ever For first Israel was to obey his voyâ—â— secondly â—e had power to punish or pardon sinne thirâ—ly Gods Name waâ— in him Thirdly the holy Spirit brought Israel out of Egypt he led them Isa 63.14 and he was grieved by them with their rebellions in the way that he led them Act. 7.51 Heb. 3.7 8 9 10. Isa 63.10 Yea you have the Prophet Isaiah mentioning all three Persons in treating of this worke of Israels deliverance from Egypt Isa 63.9 10 11 12 13 14. First the Father by a Synechdoche called Jehovah Secondly the Word stiled the Angel of his presence who usually in Scripture hath the name of an Angel attributed to him but never tooke the nature of an Angel on him Heb. 2.16 Thirdly the Holy-Ghost who is called the Spirit who effected this worke Yea 2 Sam. 7.23 Halecu Elohim both the Noune and the Verbe are Plurall The Gods went to redeeme a people and yet it is added to himselfe in the Singular where the pluralitie of Persons and the Unitie of the Essence is evidently demonstrated it being one and the same Divine Power in Father Sonne and Holy-Ghost that wrought this glorious deliverance for his Church and people who as God himselfe speaking to Israel saith Exod. 20.2 Deut. 5.6 I am the Lord thy Gods word for word in the Originall which brought thee out of the Land of Egypt What pluralitie is there which he intimateth but onely that which Christ expresseth when he saith Mâ—t. 28.19 In the Name of the Father and of the Sonne and of the Holy-Ghost CHAP. IV. The sending of Angels on extraordinarie Messages to the Faithfull was a worke of the Father and of the Sonne and of the Holy-Ghost THe sending of Angels as his Messengers is a worke â—o God The Lord who is the God of his Church and the Father of the Faithfull for the benefit of his Church and the good of his Faithfull ones hath dispatched these Embassadours from Heaven to Earth and hath sent both Angels which are his heavenly Ministers Heb. 1.14 and Ministers which are his earthly Angels Rev. 2.1 12.18 Rev. 3.1 7 14. to fulfill his Will and to deliver his Messages to men And surely the Lord who is the God and maker of Angels hath alone absolute Power of himselfe to send them and they doe his pleasure Psal 103.21 They hearken to the voyce of his woâ—d Psal 103.20 This is an essentiall and common worke of God For First the Father maketh his Angels spirits and his Ministers a flame of fire Heb. 1.7 Yea Christ telleth Peter That at his prayer his Father would have given him more then twelve Legions of Angels Mat. 26.53 More then fourescore thousand heavenly souldiers are readie armed at Châ—ists prayer as man but at his command as God For Secondly the Sonne hath twentie thousand even thousands of Angels That this was Christ is cleare for it was he that ascended on high and that led captivitie captive Psal 68.17 18. which Paul an un-erring interpreter Eph. 4.8 9 10. sheweth to be the Lord Jesus Moreover he sendeth his Angels to gather his elect Mat. 24.31 Mat. 13.41 Mar. 13.27 2 Thess 1.7 And he sent his Angel to John Rev. 22.6 17. to shew him things to come Thirdly the Holy-Ghost sendeth Angels to the Faithfull The Angel which appeared to Cornelâ—us Act. 10.2 3. the Holy-Ghost sent Act. 10.19 20. He sent the men by direction of that Angel to Peter Act. 10.22 Thus it is the worke of the Father the Sonne and the Holy-Ghost who are equall in Power and Glory to send Angels to the Church in any extraordinarie Message CHAP. V. The sending of Prophets to the Church was a worke of the Father and of the Sonne and of the Holy-Ghost THe Lord of the Harvest alone sendeth Labourers into his Harvest Mat. 9.38 The Vinitor provideth Labourers for his Vineyard Mat. 20. God alone appointeth Ministers in his Church Prov. 9.3 No man is to take this honour on him but he that is called thereunto of God Heb. 9.4 How oft did God complaine of false Prophets in the Old Testament and false Teachers in the New that they did run and God sent them not Jer. 23. Mat. 7.21 22 23. The Church is Gods Enclosure taken out of the Commons of the World none but he may appoint Pastours to feed his Flock therein It was therefore a worke of God to send Prophets under the Law Which thing the Prophets did usually manifest in their Writings Jer. 1.1 2. Ezek. 1.3 Hos 1.1 Joel 1.1 Jon. 1.1 Mic. 1.1 And therefore the Prophets were called men of God 1 King 13. 2 King 1. 2 King 4. 2 King 6. because they were called of God and manifested the Lords will to his people This worke of God of sending Prophets was essentiall and common to the Father to the Sonne and to the Holy-Ghost First the Father sent the Prophets He who afterward sent his Sonne did first send Prophets to the Jewes Mat. 21.34 35 36 37. Luk. 20.10 11 12. Mar. 12.2 3 4 5 6. Heb. 1.1 Secondly the Sonne sent the Prophets Mat. 23.34 Luk. 11.49 The wisedome of God which was Christ Prov. 8. said I will send them Prophets who is also called the Lord God of the Propâ—ets Rev. 22.6 compared with Rev. 22.17 Thirdly the Holy-Ghost sent the Prophets Ezek. 11.1.4 he sent Ezekel and bid him prophesie Numb 24.2 The Spirit of Gâ—d came upon Baloâ—m when he prophesied The Holy-Ghost spake by David Act. 1.16.2 Sam. 23.2 And Agabus signified by the Spirit of a great dearth Act. 11.28 and certifieth the Church in the name of the Holy-Ghost that Paul should
The Lord alone doth wondrous things First God the Father doth great wonders Mat. 3.17 he caused his voyce to be heard from Heaven to Earth though it passe through many Mediums and be many Millions of Miles distant Secondly God the Sonne doth great wonders He made a light to be seene above the brightnesse of the Sunne Act. 26.13 and a voyce to be heard from Heaven to Earth Act. 9.3.4 Act. 26.13 14. God did this and al other wonders by the Lord Jesus as he was man Act. 2.22 But he did them by his own power as he was God Luk. 6.19 Mar. 5.30 He clenseth the Leaper by his absolute power he toucheth him and saith I will be thou cleane Mat. 8.2 I will is the stile of God only who doth whatsoever pleaseth him in Heaven in Earth and in the Sea Psal 135.6 The commanding word I will the Imperative Mood be thou cleane if wee reade not with the false-colouring Spectacles of Arrius doe evidently shew that Christ is God and wrought this by his owne will and power for he healed this Leaper in a most exact and compendious manner both by the operation of his humanity in touching him and of his Divinity in saying I will be thou cleane He raised likewise Magisterially the young man from death Luk. 7.4 Young-man I say unto thee arise with him it being al one to say and to doe He effecting that with his Divine Power which he commanded with his humane voyce yea in his own person he grapled with death in the grave and conquered him in his own territories 1. Cor. 15.55 57. Tryumphantly raysing himselfe from the dead Joh. 2.19 Joâ— 10.18 2 Cor. 13.4 He ascended into Heaven Joh. 3.13 Joh. 6.62 Act. 1.9 And led captivity captive Eph. 4.8 And he will at his second comming make those which have beene dead for many hundred yeares to heare his voyce Joh. 5.28 Thirdly God the Holy-Ghost doth great wonders he can make his voyce to be heard from Heaven to earth Rev. 14.13 He made the Apostles in a moment to speake with strange toungs and severall languages they spake as he gave them utterance Act. 2.4 That which multitude of Schoole-masters could not effect in many years in one man the Holy Spirit doth effect it exactly in a moment and that in many and no wonder for man shall soone learne that which the Lord himselfe undertaketh to teach It was the Holy-Ghost who led the people of Jsrael safely through the red Sea and the wildernesse Esa 63.14 Thus the Father the Sonne and the Holy-Ghost have one and the same power whereby they worke miracles and therefore none of them is greater or lesser then another but are coequall and consubstantiall CHAP. XVI Gifts of Miracles is from the Father the Sonne and the Holy-Ghost THough the Apostles and others wrought Miracles yea greater Miracles then Christ Joh. 14.12 as Peters shadow cured many Act. 5.15 and Pauls Handkerchifs healed diseases Act. 19.11 yet they did them not in the same manner as the Father Sonne or Holy-Ghost did There was these notable differences First the Apostles had not this power at all times Mat. 17.16 Phil. 2.27 1 Tim. 5.23 2 Ti. 4.20 Secondly they did not effect them by their own power or in their own name Act. 3 1â—.16 but by the power of God who wrought these wonders by them Act. 15.12 It was God that gave gifts of healing 1 Cor. 12.28 for it is God alone that can worke Miracles Psal 72.18 and therefore he alone can give this power of working Miracles to others The gift of Miracles is an Essentiall worke of God and is common to the Father to the Sonne and to the Holy-Ghost First the Father giveth this power and therefore the Apostles pray to him for this power of Miracles Act. 4.31 where the Father alone is not personally prayed to but Essentially with the Sonne and the Holy-Ghost Secondly the Sonne giveth this power to the Apostles Luk. 10.19 Mar. 6.7 Mat. 10.1 8. Mar. 16.17.18 Joh. 14 12. and Miracles were done in his Name Peter telleth Eneaâ— that Jesus Christ maketh him whole Act. 9.38 and sheweth the chiefe Priests that it was not their own power and holynesse Act. 3.12 but by faith in the Name of Jesus Christ of Nazaneth they had made th clame man strong Act. 3.16 Act. 4.10 and Paul was restored to his sight by his power Act. 9.17 who though in Heaven in regard of his bodily presence yet is also on earth healing men by his Divine power Thirdly the Holy-Ghost giveth this power to men to worke Miracles 1 Cor. 12.9 10. He so illuminated the eyes of Stephen that being on earth he did not onely by the eye of Faith but with the eye of his bodily sense see Christ from earth to Heaven Act. 7.55 If the Holy-Ghost had been a Creature how could he have given such power to Steven it being proper onely to God to effect Wonders And Paul full of the Holy-Ghost struck Elymas with blindnesse Act. 13.9 10 11. Yea God the Father God the Sonne and God the Holy-Ghost wrought Miracles by the hands of Paul Rom. 15.17 18 19. I have saith he therefore whereof I may glory through Jesus Christ in those things that pertaine to God namely in God the Fathers working Miracles by him For I will not dare to speake of any of these things which Christ hath not wrought by me to make the Gentiles obedient in word and deed Thus the Lord Jesus wrought effectually in him in his Apostleship and gifts of healing through mightie signes and wonders by the power of the Spirit of God There is the Holy-Ghost working Miracles by Paul Thus the Father the Word and the Spirit one God in Power Majestie and Essence doth great wonders and gave power to Paul and others to worke Miracles and effect wondrous things CHAP. XVII The building of the Church is a worke of the Father the Sonne and the Holy-Ghost THe Church is Gods house 1 Tim. 3.15 He is the builder of it Heb. 3.3 4. the faithfull are his building 1 Cor. 3.9 Where First not only the Father buildeth it but also secondly the Sonne buildeth the Church Mat. 16.18 upon this rock will I build my Church and the gates of Hell shall not prevaile against it The gates of the City were the places where usually they sate in Councell 1 Kin. 22.10 and where their chiefest strength lay The Lord Jesus intimateth in this his promise to his Church that neither the policy nor power of Sathan and his Angels should ever prevaile against his Church a worke proper to God to promise and to effect This is the house which wâ—sedome built Prov. 9.1 Yea the Apostle proveth Christ to be God First because he built all things Secondly because he built the Church which it his house Heb. 3.3 4 5 6. the Chuch is bis Act. 20.28 the faithfull are his people Mat. 1.21 Zac. 2.11 Thirdly the Holy-Ghost buildeth us up for an habitation
Luke 5.20 Matth. 9.6 And this he did to manifest his power Marke 2.10 That they might know the Son of man had power on earth to forgive sinnes Where the Lord Jesus manifested his divine power in healing corporally the sicknesse of the body and curing spiritually the infirmities of the soule He caused the filthy Garments to be taken away from the holy Priest and he said Behold I have caused thine iniquities to passe from thee and I will clothe thee with change of raiment Zach. 3.4 he tooke away his sin and clothed him with his righteousnesse And surely this is an unquestionable truth in the Apostles judgement and therefore he saith Col. 3.13 As Christ forgave you so also do ye This healing of the soul is a worke of Christ Joh 12.40 Luke 4.18 He as God healeth by the power of his Deity but as man by the merit of his passion Esa 53.5 his blood being a Soveraigne balme to cure our sin-wounded soule yea Esa 43.25 I even I am he that blot out thy transgressions for mine owne sake He it is that forgiveth who was made to serve with our sinnes which was Christ who took on him the formâ— of a servant Philippians 2.6 Secondly he who forgiveth forgiveth sins for his owne sake but our sinnes are forgiven in â—hrist it is his blood wâ—sheth them away 1 John 1.7 Rev. 1.5 Heb. 9.14 Acts 20.28 Eph. 5.2 Thirdly the Holy-Ghost forgâ—veth sins Heb. 10.15.17 The Holy Ghost that made a Covenant with Israel as I have shewed promiseth them to forgive their sins The Holy-Ghost also commanded legall sacrifices Heb. 9.8 whereby attonement was made for sinne yea because the Holy-Ghost doth apply and distribute remission of sins whiâ—h is obtained by the blood of Christ Therefore when as our Saviour entrusteth his Disciples with the keyes of the Kingdome of Heaven ministerially to binde or loose he first saith Receive the Holy-Ghost John 20.22 manifesting thereby that it was the Holy-Ghost who did remit sins by them It is the Spirit who promiseth to give to them that overcome a white stone Rev. 2.17 The Holy-Ghost alludeth to the custome of the Gentiles to whom he wrote which used these stones in judicature If the Judge gave a white stone it was a token of absolution but if it were a black stone it was a signe of condemnation The Spirit promiseth to give absolution or pardon of sin or freedome from condemnation to them that overcome Moreover healing of the soule is a worke of the Holy-Ghost so Paul manifesteth Acts 28.25 27. And I should heale them saith the Holy-Ghost there The Father the Son and Holy Ghost are equall in Power Majesty and Glory and do co-worke in forgiving of sins and healing of the soule of the believer CHAP. VII 2. The Father the Sonne and the Holy-Ghost do co-worke in imputing of Christs Righteousnesse ANd as not imputing our sinnes is a worke of God 2 Cor. 5.19 so the imputation of Christs righteousnesse to the believer is his worke likewise Though we have not a righteousnesse of our owne yet the Lord giveth us a righteousnesse of his own Rom. 10.3 which is answerable to his justice and what man or Angell is able to resist it He justifieth who shall condemn Rom. 8.33 It is one God that justifieth the circumcised Jew by faith and the uncircumcised Gentile through faith Rom. 3.30 Yet this one God is distinguished into three persons who do co-operate in this great work of justifying man through faith by the imputative righteousnesse of Christ which word imputed though divided by Papists yet is eight times used by the Apostle in one chapter Rom. 4.6 8 10 11 22 23 24. First The Father justifieth us not onely by pardoning of sin but by imputing of Christs righteousnesse which the Apostle calleth the righteousnesse of God Rom. 10 3. And that first because it is it which God imputeth for righteousnesse to us secondly because it is that which God accounteth for righteousnesse in us thirdly because it is that righteousnesse which Jâ—sus Christ who is God over all blâ—ssed for ever Rom. 9.5 hath wrought for us Thus the Father who raised Christ from the dead Gal. 1.1 1 Thes 1.10 imputeth this righteousnesse to us Rom. 4.24 Secondly the Sonne justifieth us By his knowledge saith Esay shall he justifie many Esa 53.11 He it is that maketh a reconciliation for sinne and bringeth in everlasting righteousnesse Dan. 9.24 But more cleerly doth the Apostle shew this truth 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus This righteousnesse of ours by faith Peter calleth the righteousnesse of God and of our Saviour Jesus Christ 2 Pet. 1.1 Not as if the Apostle spake of two distinct persons there being but one Article in the Originall and therefore there cannot be two distinct persons described thereby Yea our Lord Jesus promiseth to them that overcome to clothe them in white raiment Rev. 3.5 Thirdly The Holy Ghost justifieth us Ye are justified in the Name of the Lord Jesus and the Spirit of our God 1 Cor. 6.11 Thus the Father the Son and the Holy-Ghost who are one God are also one and the same efficient cause of our justification both in forgiving of sinnes and in imputing the righteousnesse of Christ through faith which is the instrument of our justification and is also the worke of God John 6.29 CHAP. VIII Faith is the worke of the Father the Son and the Holy-Ghost FAith is the instrument by which we are justified that is the hand by which we lay hold on the Lord Jesus and his righteousnesse and apply it also to our soules Yet faith is a Gift of God Eph. 2.8 It is his worke to purifie our hearts by faith Acts 15.9 Yea it is a worke of God wherein he exercised the same exceeding greatnesse of â—is power in effecting it that he used in raising Christ from the dead Eph. 1.19 20. It being as great a worke to worke faith in the heart of an unbeleever who is spiritually dead as it was to raise Christ from the grave when as he was corporally dead This being also an essentiall worke of God common to the Father Sonne and Holy-Ghost undividably to effect First the Father worketh faith in us the Apostle prayeth to him for it Eph. 6.23 Secondly the Sonne worketh faith in us the Apostle prayeth to him for it Eph. 6.23 and the Disciples of him the increase thereof Luke 17.5 And so likewise doth the father of the Lunatick Mark 9.24 By him do we believe in God 1 Pet. 1.21 Thirdly The Holy-Ghost worketh faith in us Cor. 12.9 It is a fruit of the Spirit Gal. 5.22 And we through the Spirit wait for the hope of righteousnesse by faith Gal. 5.5 Thus the mighty worke of faith is wrought in us by God who is distinguished into Father Sonne and Holy-Ghost which do unseparably undividably and unconfusedly worke this grace in our hearts in their personall order making us to believe and
that God dwelleth in him and he through Christ in him And there is no wonder that the Lord bestoweth this and all other mercies on his soule when as it pleaseth him to adopt him to himselfe to be his sonne which also is a worke of God CHAP. XII Adoption is a worke of the Father of the Sonne and of the Holy-Ghost ADoption is a work proper to God He alone adopteth children to himselfe who both can and will and also doth make them Heires of God even joynt Heires with Christ in Glory Rom. 8.17 Which grace of adoption is the undivided worke of one God in three Persons who as he is our Father so we are his children by adoption who of his owne will begat us Jam. 1.18 we being begotten by counsell and not by nature â—or so the Lord Jesus is the onely begotten Son of the Father â—oh 3.16 18. Joh. 1.14 18. 1 Joh. 4.9 the Father being his proper Father Joh. 5.18 and he his proper Sonne Rom. 8.32 First the Father adopteth us He hath predestinated us to the adoption of children by Christ Eph. 1.5 It is our everlasting happinesse that we are so neerly admitted into the presence of God that his onely Sonne standeth betwixt us and him and that the Lord Jesus calleth us his brethren Heb. 2.11 by the Fathers choice of us in him Secondly the Sonne adopteth us As many as received him he gave power to become the Sonnes of God even to them as believe in his name John 1.12 Thirdly The Holy-Ghost adopteth us and therefore he is called the Spirit of Adoption Rom. 8.15 He it is that maketh us children of God Rom. 8.14 As many as are led by the Spirit nf God they are the Sonnes of God The Spirit leading us as a Father leadeth his childe Adoption therefore is a worke of the Father of the Sonne and of the Holy-Ghost being stiled our Father as in the Lords Prayer where the name Father is not taken personally but essentially namely for one God distinguished into three persons And surely the Sonne and the Holy-Ghost have this Name Father ascribed to them in Scripture as I have shewed and they are with the first Person a Father to us not onely in regard of Adoption but also in regard of Regeneration or Sanctification as I shall shew CHAP. XIII Sanctification is a worke of the Father and of the Son and of the Holy-Ghost SAnctification which in Scripture is sometimes called Regeneration Renovation Conversion Repentance New Life New obedience c. is the Worke of God Joh. 1.13 If to create man be in the power of God alone then surely to re-create him is in his power onely For the former is called the worke of Gods fingers Psal 8. but the latter is ascribed to the strength of hiâ— armes Luke 1. And surely none is able to repaire the depravations of nature but the God of nature He it is that taketh from us our hearts of stone and giveth unto us an heart of flesh Ezek. 11.19 Ezek. 36 26. The Lord challengeth it as his worke I am the Lord that sanctifie you Levit. 20.8 Paul prayeth to God to effect this grace throughly in the Thessalonians 1 Thâ—ss 5.23 He giveth men repentance 2 Tim. 2.25 He quickneth those thae are dead in trespasses and in sinnes Eph. 2.1 5. He bringeth to the birth and he bringeth forth Esa 66.9 He saith to them which lye weltring in the blood of their naturall unclâ—annesse Live Ez k. 16. Secondly they that are sanctified are the children of God Joh. 1.12 13. borne of the Spirit John 3.5 and borne of God 1 Joh. 3.9 Although the Scripture usually ascribeth sanctification to the Holy-Ghost who doth peculiarly terminate this worke yet it is not to excludâ— the Father and the Sonne from it First the Father sanctifieth us Joh. 17.17 The Lord Jesus prayeth to his Father to sanctifie his Disciples noâ— onely to the office of an Apostleship but to a fuller me sure of grace as 1 Thess 5.23 The Father begetteâ—h us agâ—ine to a lively hope 1 Pet 1.3 He maketh us meet to be partakers of the inheritance of the Saints in light Col. 1.12 which is done by sanctification For without holiâ—esse no man shall see God Heb. 12.14 The Lord will have none to dwell with him in happinesse which will not h ve him to dwell with them in holinesse Yea Jude â—leerly manifesteth Jude 1. that we are sanctsfied by God the Father Secondly The Sonne sanctifieth us If he wash not us we have no part in him Joh. 13.8 we are sanctified in him 1 Cor. 6.11 1 Cor. 1.2 He sanctifieth and cleanseth his Church Eph. 5.26 Mal. 3.2 He is to them as a refiners fire to try them and not as a consuming fire to dâ—stroy them He purifieth to himself a peculiar people zealous of good workes Tit. 2.14 they being a peculiar people to him must yeeld peculiar obedience to him He presenteth us holy and blamelesse Col. 1.22 He that sanctifieth saith the Apostle Heb. 2.11 and they that are sanctified are all of one for which cause he is not ashamed to call them brethren The Lord Jesus sanctifieth us two wayes First as God equall with the Father so he sanctifieth by the power of his Deity even by faith in him Acts 26.18 Secondly as he is God and man our Redeemer so he sanctifieth us by the merits of his humanity Heb. 9.9 10 14. Heb. 10.10 washing us with his blood 1 Joh. 1.7 Rev. 1.5 Thirdly the Holy-Ghost sanctifieth us 1 Peter 1.2 2 Thess 2.13 1 Cor. 6.11 Rom. 15.16 For which cause all the graces in us are called the fruits of the Spirit Eph. 5.9 Gal. 5.22 we are borne againe of the Spirit John 3.6 8. For as Christ the head was conceived by the Holy Ghost Matth 1.18 so the mysticall Body of Christ is regenerated and borne againe of the Spirit Joh. 3.5 and renewed of the Holy-Ghost Tit. 3.5 We are changed into the Image of the Lord by the Spirit of the Lord 2 Cor. 3.18 who is the Spirit of holinesse Rom. 1.4 who is holy in himselfe and also worketh holinesse in us gradually cleansing us from all impurity Things are purified two wayes from naturall corruptions first by fire secondly by water And thus in the Leviticall Law things legally uncleane were lâ—gally purified Num. 21.33 And surely the Holy-Ghost in regard of his cleansing us from spirituall corruptions is usually compared to these two Elements first to fire as Mark. 9.49 Matth. 3.11 Secondly to water as Eze. 36.25 with 27. 1 Cor. 6.11 Esa 44.3 Joel 2.28 Sanctification is thetefore an essentiall worke of the Father and of the Son and of the Holy-Ghost which is signified to us in our Baptisme being baptized in the Name of the Father and of the Sonne and of the Holy-Ghost Mat. 28.19 We are washed therefore and cleansed from sinne by the joynt yet undivided worke of the three persons of one Essence who are not divided in working
and thousands of thousands of Angels celebrating his praise Rev. 5.11 13. and no marvell for these holy Creatures were made by him and for him Col. 1.16 Thirdly it was the Holy-Ghost likewise for he that is their magnified did speake by and unto Isaiah Isa 6.9 10. Which that it was the Holy Ghost is cleare both by the testimony of Isai Isai 48.16 and Pauls also Act. 28.25 yea to him doe the Angels give glory when he was pleased for the good of the Church to use the Ministery of Ezekiel Ezek. 3.12 13 14. So the Spirit tooke me up and I heard behind me the voyce of a great rushing saying blessed be the glory of the Lord from his place I heard also the noise of the Wings of the living creatures that touched one another and the noise of the wheeles over against them and a noise of a great rushing so the Spirit lifted me up and took me away c. It being the glorious appearance of the Spirit to Ezekiel that in this place is described as one and the same action of him both before and after sheweth who is there glorified with the Father and the Sonne For the honouring and glorifying one is the honouring and glorifying the other also Joh. 5.23 Thus is Father Sonne and Holy-Ghost who are one God though three persons is one and the same Divine prayse celebrated by the glorious Angels And surely if the Sonne and Holy-Ghost had not been God equall with the Father they had not had one and the same praise given by Angels to them with the Father For otherwise Gods glory had been given to another which the jealous Lord God would not endure Isai 48.11 The filching of temporall things by men may be acquitted either with a single or double a foure-fold or seven-fold restitution But the filching and stealing of Gods glory by Angels could never have been answered Oh the Divinenesse of that soule which would stirre up those glorious Angels Psal 103.20 21 22. to doe that worke which they of themselves at all times and in all places readily performe willingly celebrating the praise of the glorious Trinity CHAP. XV. The Temple of Jerusalem was the House of the Father Sonne and Holy-Ghost It was the Honour of the Lord to have a publike place of Worship wherein the Jews offered both spirituall sacrifices of prayer and praise as also corporall sacrifices expiatory and gratulatory of sheep and beasts c. which place of Divine worship was called the House of God Isa 56.7 The Temple of the Lord Psal 65.5 Mat. 21.12 His dwelling place 2 Chr. 36.15 Psal 9.11 Psal 74.2 yea the Jews held forth this as a buckler against all blowes putting a carnall confidence in this spirituall priviledge They thought it Canon proof against all the oppositions of their enemies and supposed though they took liberty to live as they list yet that God would not suffer his Sanctuary to be defiled by the Heathens or trodden under foot of the Gentiles They trusted in lying words saying The Temple of the Lord the Temple of the Lord Jer. 7.3 Thus had they made lyes their refuge and under falshood did they hide themselves But the Lord cared not to live in a House of Stone amongst them who would not have themselves living stones built up to him 1 Pet. 2. He would not dwell in them as in a materiall Temple which refused to have him to dwell in them as in his spirituall Temple Notwithstanding as long as Israel kept Covenant with God God dwelt in this House amongst them and God was honoured and worshiped by them in this place which was the Temple of the Father of the Sonne and of the Holy-Ghost First it was the Temple of God the Father The Lord Jesus calleth it his Fathers House Joh. 2.16 Secondly it was the Temple of God the Son Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple His was the materiall Temple whose body Joh. 2.19 21. was that holy Temple in whom all the fulnesse of the God-head dwelt bodily Col. 2.9 And in regard of Christs Corporall presence in this the glory of the second Temple was greater then the glory of the former Hag. 2.9 Albeit there was neither in this latter as there was in the former the Ark nor Mercy-seat nor Cherabins nor fire from heaven which consumed the sacrifice nor the Majesty of divine presence called Shekena nor Priest with Urim Thummim nor after Malach any Prophet The Holy-Ghost as the Jews say being gone into Heaven yet in regard the Lord of glory preached there in his own Person the glory of this Temple was greater then the glory of Solomons Besides the Lord Jesus purging this Temple and driving out the usurpers thereof manifested himself to be the Lord not onely of this place but of the World who not onely taught with Authority but also acted with such divine power as none durst resist him Mar. 11.15 16 17 18. Thirdly is was the Temple of God the Holy-Ghost who gave these divine Oracles Levit. 16.2 with Heb. 9.6 7 8. He appointed the Legall services therein This the Apostle taketh as granted Heb. 9.7 8. For after he had specified the particulars and the Laws ordained by God for the manner and use of them he addeth by way of interpretation The Holy-Ghost this signifying c. And without doubt his was the materiall Temple of stone who hath spirituall living Temples consecrated to him and by him 1 Cor. 6.19 1 Car. 3.16 who being God dwelleth in us as in his Temple None but God alone ought to have any Temple consecrated to his service Seeing that Father Sonne and Holy-Ghost have one and the same Temple consecrated to the service of them they are therefore co-equall in power and glory being one and the same God which was worshiped in this House and whom Isaiah saw in a Vision sitting on his Throne as I have formerly shewed and his Traine filled the Temple Isai 6.1 And because the Lord more delighteth to dwell in Temples made with his own hands then he did in Temples made with mens hands Let us indeavour that we may be as lively stones built up a spirituale House to him 1 Pet. 2.5 That the Lord of glory may dwell in us as in his Temple CHAP. XVI Legall Sacrifices were offered to the Father to the Sonne and to the Holy-Ghost GOd commanded in his Law that Sacrifices should be offered to him oâ—ely Exod. 22.20 He that sacrificed to any other was to be destroyed Deu. 13.13 14 15. Yet sacrifices was offered First to the Father Heb. 10.5 6 7 8 9. Sacrifice and offering thou wouldst not have but a body thou hast prepared me Of this Legall worship our Saviour speaketh Joh. 4.21 Ye shall neither in this Mountaine nor at Jerusalem worship the Father Secondly to the Sonne Although first as he is the Mediator of the New Covenant God and man his bloud and Sacrifice was typified in the bloud
and Sacrifice of the Law Heb. 9. Heb. 10. which in themselves were shadowes of things to come but the body of Christ Col. 2.17 without this one oblation offered by Christ all other were imperfect unsatisfactory Heb. 10.1 for the sins of mankind had so kindled the fiery wrath of God that the Bloud of Buls or of Goats or of Sheep could no longer quench it but it would have broken out into an open flame if so be that the Sonne of God had not come and extinguished it with his own bloud It being not possible that the bloud of Buls or of Goats should take away sinnes Heb. 10.4 But Christ by one offering hath perfected for ever them that are sanctified Heb. 10.12 14. Heb. 9.28 And thus he was a sacrifice for sinne yet secondly as he was the second Person of the Trinity God blessed for ever Rom. 9.5 He was equall with the Father Zac. 13.7 Phil. 2.6 and he was together with the Father sacrificed to Jaacob was commanded to goe to Bethel and build an Altar there unto God that appeared unto him Gen. 35.1 7. And Jaacob powred on the Altar he built a drink-offering and oyle Gen. 35.9 14. That this was Christ Hoseah sheweth Hos 12.4 5. when he called him an Angel yet his Name was the Lord of Hoasts The Sonne in Scripture being usually so stiled who was an Angel in Name but not in Nature Heb. 1.5 6 7 8 9 10 11 12 13 14. Heb. 2.16 He was that Angel which spake to Moses on the Mount Act. 7.38 and and commanded the Sacrifices offered to himself Thirdly to the Holy-Ghost The Attonement was made to him together with the Father and the Son who did appeare in the Cloud upon the Mercy-seat Lev. 19.2 with Heb. 9.7 8. where the Apostle doth expresly say interpreting these Leviticall Rites that it was the Holy-Ghost that signified this thereby Seeing therefore the Father the Sonne and the Holy-Ghost had one and the same honour done to them by Sacrifice in the Temple you may see that their service is one their worship one their honour one their glory one who are one and the same God in Essence Substance and Nature though they be three Persons subsistences or Relations in which they differ from one another CHAP. XVII The Father the Sonne and the Holy-Ghost are to be glorified in our lives and conversations IT is the duty of the faithfull to make Gods glory the highest and ultimate end of all their Actions and that they live so that they may glorifie God here and that God may glorifie them hereafter God electeth us for this end Eph. 1.4 5 6. He createth us for this end Isa 43 7. Pro. 16.4 He redeemeth us for this end 1 Cor. 6.20 H justifieth us for this end Rom. 3.23 He sanctifieth us for this end Mat. 5.16 He afflicteth us for this end 1 Pet. 4.16 And giveth us for this end temporall deliverance here Ps 50.15 and eternall salvation hereafter For God is glorified in his Saints 2 Thes 1.10 that has Saints may be glorified in him 2 Thes 1.12 Man being a Creature for him to propose either his own self for his end or any other end but that which God hath proposed to him namely Gods glory would be a robbing of God of his right and an usurping of his glory First the Father is to be glorified Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven The light of grace that is in thee must so shine forth from thee that other men may have the light of grace communicated to them to see how to glorifie God thereby And Paul would have us with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15.6 Secondly the Sonne is to be glorified Christ was glorified in his Apostles Joh. 17.10 They were to his praise and instruments of his glory It was Pauls end in living To me to live is Christ saith he Phil. 1.22 23. and Christ shall be magnified in my body whether by life or death Phi. 1.20 yea Peter exhorteth 1 Pet. 3.15 to sanctifie or glorifie the Lord God in your hearts and thereupoÌ„ addeth that they may be ashamd that accuse your good conversation in Christ 1 Pet. 3.16 by having a good conversation we glorifie Christ which is truly God 1 John 5.20 Thirdly the Holy-Ghost is to be glorified this the Apostle Peter supposeth the faithfull will doe And therefore he concludeth them happy that suffer for the Name of Christ 1 Pet. 4.14 For the spirit of glory and of God resteth on you on their part he is evill spoken of but on your part he is glorified and surely the custome of the Primitive Church before the Counsell of Nice was to worship and glorifie the holy spirit So Justin in 2. Apolog pro Christian ad M. Antonium Pium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we worship and adore the Propheticall spirit honouring him in word and deed Thus we are to endeavour both by word and deed to glorifie the Father the Sonne and the Holy-Ghost And surely the glorifying of one Person is the glorifying of all The Leper who fell Christs feet and gave thanks to him is said to glorifie God Luk. 17.15 16. glorifying thereby not onely the Sonne but also the Father and the Holy-Ghost yea Peter sheweth you that the suffering patiently for the Name of Christ is the glorifying of the Father 1 Pet. 4.11 16. and of the Sonne 1 Pet. 3.15 16. 1 Pet. 16. and of the Holy-Ghost 1 Pet. 4.14 16. The honouring one is the honouring of the other 1 Joh. 2.23 Joh. 5.23 whereas contrarywise he that by Apostacy or Antichristianisme dishonoureth one dishonoureth the other likewise 1 Joh. 2.23 Joh. 5.23 Take heed therefore of Satans spetious delusions who would have thee honour the Father by denying the Sonne He that denyeth the Sonne the same hath not the Father 1 Joh. 2.23 but is an Antichrist 1 Joh. 2.22 he is Antichrist that denyeth the Father and the Sonne Jews Turks Arrians and other Hereticks may affirme they worship him that was the true God who was the Creator of the World but he is the Father of Christ and him they deny wherefore they deny also the Father he being not a Father if he have not a Sonne and he hath no other Sonne properly but Christ Let us indeavour in the whole course of our lives to give the Lord the honour due to his Name Let us therefore in heart and voyce give glory to the Father to the Sonne and to the Holy-Ghost and let us conclude with the Psalmist in stirring up oâ—â—â—â— to this duty saying Let every thing that hath breathâ— praise the Lord praise ye the Lord Psal 150. last FINIS Imprimator Edm. Calamy