that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave service to them which by nature are no Gods If the Lord Jesus be no God by Nature nor the Holy-Ghost how is that Divine Honour hath been given to the Sonne and Holy-Ghost equally with the Father Doth not the Scripture enjoyne such worship to be given to them as is due to God alone For first Religious worship is due to Father Sonne and Holy-Ghost First from Men Secondly from Angels Thirdly we are to obey and serve Fourthly Love Fifthly Heare Sixthly Know Seventhly Believe Eightly Hope or trust in them Ninthly to be baptized in their name Tenthly Paul sweareth by them Eleventhly we are to pray to them Twelfthly praise is given to them by men Thirteently Angels Fourteenthly the Temple was built Fifthteenthly and Sacrifice offered to them Sixthteenthly we are to glorifie in our lives the Father the Sonne and the Holy-Ghost who though distinguished into three Persons yet are Essentially one and the same eternall and everliving Lord God CHAP. II. Divine worship is due from man to the Father to the Sonne and to the Holy-Ghost DIvine and Religious Worship is due to God both from men and Angels First Religious worship is due to God from men So our Saviour answered Satan tempting him to worship him Mat. 4.4 Thou shalt worship the Lord â—â—y God and him onely shalt thou serve This one God whom we are to worship is the Father the Sonne and the Holy-Ghost First God the Father is to be worâ—hiped The true Worshippers worship the Father in Spirt and in truth and the Father seeketh such to worship him Joh. 4.23 Secondly the Sonne is to be worshiped So Isaiah sheweth that every knee shall bow to him Isa 45.23 That this was the Lord Jesus Paul manifesteth Rom. 14.10 11. So likewise the Church is commanded Psa 45.11 He is thy Lord it is spoken of Christ and worship thou him Yea all the faithfull are thus enjoyned Psal 2.12 Kisse the Sun lest he be angry There was a kisse of homage due to Christ from all the world even such a kisse of homage Samuel gave to Saul when he anointed him King 1 Sam. 10.1 Idolaters did superstitiously give this to their Idols as the Arabians when they saw the new Moon because they could not reach to kisse her they kissed their hands in homage to her from this Idolatry Job purgeth himselfe If I beheld the Sun when it shined or the Moone walking in brightnesse And my heart hath been secretly inticed or my mouth hath kissed my hand This were an iniquity to be punished by the Judge for I should have denyed the God that is above Job 31.26 27 28. Thus the Israelites gave this kisse of homage to their Calves Hos 13.2 and to Baal 1 King 19.18 giving that worship due to Christ to their Idols yea when Christ required faith of the blind man he received faith and worship of him Joh. 9.35.38 he was also worshipped of the holy women Mat. 28.9 and of his Disciples Luke 24.52 Mat. 28.17 and of the Cananitish woman Mat. 15.25 Thirdly the Holy-Ghost is to be worshiped Psal 95.6 The Prophets inviteth all to worship him whom he after introduceth speaking in the foure next verses where the Apostle sheweth to be the Holy-Ghost Heb. 3.7 8 9 10 11. The Church ministred unto the Lord and fasted Act. 13.2 that the Lord whom they ministred in the Holy Ghost is evident for he that was supplicated to and worshiped giveth an answer to them As they ministred to the Lord and fasted separate me Paul and Barnabas for the worke whereunto I have called them and they obey his voyce and send them forth at his command Act. 13.4 and surely he that hath Temples consecrated to his service hath or ough to have worship given to him in those Temples How therefore are we the Temples of the Holy-Ghost 1 Cor. 3.16 17. 1 Cor. 6.19 why are we consecrated in baptisme to his worship and service Mat. 28.19 if we may not worship him if we may not serve him moreover we are to believe in him so we professe in the Creed Him therefore whom we beleeve in we may worship The Apostle joyneth faith and invocatâ—on together Rom 10.14 we are therefore to serve God the Spirit So Ambrose Lib. 2. de Spirit Sanct would have Phil. 3.3 to be read according to the Originall The Sonne and the Holy-Ghost in whom as I shall shew we are to beleeve in with the Father and to whom in baptisme we give up our names to serve them who are one God with the Father ought to have one and the same worship given to them with the Father who will not give his glory to another neither would he joyne himselfe in covenanting with his Church to have the same worship given by her to them if that they were not in the forme of God and had not one and the same Essence with him being equall with him in Majestie and glory CHAP. III. The Angels do worship serve and minister at the command of the Father of the Son and of the Holy-Ghost DIvine worship is due to God from Angels Neh. 9.6 The Hoast of heaven worshipeth him and he commandeth and giveth charge to them Psal 91.11 and they are ministring spirits Heb. 1.14 sent forth at the command of the Father of the Sonne and of the Holy-Ghost First Angels are ministring spirits sent forth at the Fathers command Heb. 1.7 They behold his face Mat. 18.10 they stand in the presence of thiâ— great King and are ready to doe his will who doe give worship to him Rev. 5.11 12 13. as John there sheweth They worship him who sent Isaiah Isai 6.2 9. which was the Father Isai 48.16 Secondly Angels are ministring spirits sent forth at the Sonnes command Rev. 22.16 and did minister to him Mat 4.11 they are his Angels Mar. 13.27 Mat. 13.41 2 Thes 7.8 and serve him but attend us Psa 91.11 12. Satan cited this place falsly Mat. 4.6 two wayes First he corrupted the Text he left out part of it Secondly he mis-applyed the Text to the Lord Christ it being onely true of his Members for whom he hath procured this ministery for the Lord Jesus is the head of the Angels Col. 2.18 and â—ardeth them they keep not Christ himselfe they were made by him and for him Col. 1.16 they worship him Rev. 5.11 12. Heb. 1.6 so Isaiah sheweth Isa 6.2.3 they worship him who sent the Prophet Isaiah That it is the Lord Christ whose glory Isaiah saw when he was sent by him John a faithfull interpreter affirmeth Joh. 12 40 41. yea not onely the good Angels worship him but evill Angels also First acknowledge Christ and obey him Mar. 1.27 Secondly they professe Christ and acknowledge him to be the Sonne of God Mar. 1.21 Luke 4.34 Thirdly they worship him Mar. 5.6 Fourthly they pray to him and beseech him Mar. 5.10 Luke 8.28 Fifthly they feare Mar. 5.7 Luke 8.31 Sixthly they believe Jam. 2.19 That
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
hath granted to it Secondly the thing is in the Scriptures if not the word and it is a vanity to dote about questions and strife of words when as we agree in the thing The word being but the shadow and the thing the sustance and therefore the word necessarily followeth the thing as the shadow the body And surely did not men dislike the truth they would never quarrell with the words that expresse it Thirdly the words were used in the Church long before the Councell of Nice as ye may see in the writings of Ireneus Justin Martyr Clemens Alexand. Syprian Origen Tertul. Lactant. and others yea and the same of these words are used by the enemies of this truth Fourthly the words Essence Trinity Person Thuschija or Essence derived of Jascha fuit is used of God Isa 28.19 Job 12.16 Pro. 8.14 Secondly Essence is most properly ascribed to God who alone hath Essence of himself and all things have their essence from him Thirdly If the word Essence were not in the Scriptures yet the Adversaries cannot deny there is that which is equivolent to it As for example the Names of God both in the Old Testament Jehovah Jah Ehejeh all derived of the Hebrew Roote Havah or Hajah that signifieth to be and also the Names of God in the New Testament Rev. 1.4 8. Rev. 41 17. Rev. 16.5 He that was and is to come and I am Joh. 8. whose conjugate is Essence Fifthly the word Trinity though not found in the Scriptures yet the word three being used of God â— Joh. 5.7 it followeth from the equivolency of its conjugate even as the word Unity is not found in the Scriptures but the word One being used it followeth from the equivolency of its conjugate also Secondly If the word Three were not so used yet Christ and his Apostles and Prophets Name Three Mat. 28.19 2 Cor. 13.14 Mat. 3.16 17. Hag. 2.5 Psal 33.6 Rev. 1.4 5. 1 Cor. 12.4 5 6. Eph. 2.18 Eph. 2.22 1 Joh. 5.7 Isa 63.9.10 Joh. 14.16 Joh. 15.26 Gal. 4.6 2 Thes 3.5 c. First as touching the word Person which we use because we have no fitter The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed to the Father Heb. 1.3 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to the Father Mat. 18.10 to the Sonne 2 Cor. 2.10 2 Cor. 4.6 the Holy-Ghost Psal 95.6 in the Greek David inviteth all to worship his Person whom he introduceth speaking which was the Holy-Ghost Heb. 3.7 which Greek words are translated by the word Person Secondly if that may be called a Person which hath personall Acts ascribed to it Surely then the word Person may be given to the Father to the Sonne and to the Holy-Ghost for we have all three speaking in the first spoken to in the second and spoken of in the third Person I might instance in many hundred places of Scripture I shall onely name a few First you have all three speaking in the first 1. The Father Ps 2.7 8. Heb. 1.5 2. The Son Mal. 3.1 Can. 2.1 Re. 21.1 3. The Holy-Ghost Ac. 10.1 Ac. 13.2 Secondly you have all three spoken to in the second 1. The Father Joh. 11.42 Joh. 17. 2. The Son Act. 13.35 Ps 2.7 Ps 110.4 3. The Holy-Ghost Can. 4. la. Act. 4.24 It was he that spake by the mouth of David Act. 1.16 Thirdly you have all three spoken in the third 1 Cor. 12.4 5 6. where to shew there is none greater nor lesser then other you have first the Spirit and from him are derived gifts vers 4 secondly the Son and from him are Administrations uers 5. thirdly the Father and from him your have Operations vers 6. you have in the like manner the Sonne mentioned in the first place before the Father 2 Cor. 13.14 2 Thes 2.16 Gal. 1.1 Eph. 5.5 Sometime the Sonne put in the last place after the Holy-Ghost Rev. 1.4 5. Though the usuall order of the Scriptures is Father Sonne and Holy-Ghost Mat. 28.19 1 John 5.7 1 Thes 3.11 12. If men were not blinded with sinne they might see this their great errour in fighting against the Lord Jesus and his Spirit The Lord open their eyes to see the glorious light of the truth and draw their hearts to imbrace it Now the Lord Jesus Christ and God even our Father who hath given us everlasting consolation and good hope through grace comfort your hearts and establish you in every good worke and word 2 The. 2.16 17. That ye may grow in grace and the knowledge of our Lord Jesus Christ 2 Pet. 3.18 Looking for the mercy of the Lord Jesus to eternall life Jude 21. Which is the prayer of him who through the grace of the Lord Jesus hath devoted himselfe to the service of the least of Christs little Ones which beleeve in him And is Yours in the Lord Iesus BENIAMIN AUSTIN The Scriptures manifest the Son and Holy Ghost to be God equall with the Father lib. 1. c. 1. By ascribing to them 1. Such names â—s are proper to God onely cap. 2. as In the Old Testâ—ment 1. Jehovah cap. 3. 2. Lord of Hosts cap. 4. 3. Jah cap. 5. 4. Eheieh or I am ca. 6. 5. El cap. 7. 6. Elohim cap. 8. 7. Adonai cap. 9. 8. Shaddai cap. 10. In the new Testament 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cap. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord ca. 12. 1. One cap. 2. 2. Eternall cap. 3. 3. Omnipresent cap. 4. 4. Omnipotent cap. 5. 5. Omniscient cap. 6. 6. Incomprehensible cap. 7. 7. Most wise cap. 8. 8. Most free cap. 9. 9. Most holy cap. 10. 10. Good cap. 11. 11. Gracious cap. 12. 12. True cap. 13. 13. Living cap 14. 14. Glorious cap. 15. 15. Blessed cap. 16. 1. Common works which extend to all Sect. 1. 1. Creation cap. 2. 2. Preservation or providence 3. Illumination cap. 5. 4. Judging the earth cap. 6. 1. Universally in regard of all creatures in all places cap. 3. 2. Particularly in regard of the Sea cap. 4. 2. Speciall works the benefit whereof reach onely to the church of God Sect. 2. which are such works as the Lord worketh in regard of 1. Christ the head of the Church as his 1. Incarnation cap. 2. 2. Attestation cap. 3. 3. Vocation cap. 4. 4. Miraculous operations cap. 5. 5. Death and Passion cap. 6. 6. Resurrection cap. 7. 7. Ascension cap. 8. 2. The Church the body of Christ and do concerne 1. The Church in generall sect 3. as namely the Lords 1. Covenanting with them cap. 2. 2 Delivering Israel out of Egypt cap. 3. 3 Sending Angels to them cap. 4. 4 Sending them Prophets cap. 5. 5 Sending them Apostles cap. 6. 6 Appointing them their places in which they must preach cap. 7. 7 Speaking in and by the Apostles and Prophets cap. 8. 8 Strengthning them in their callingâ— cap. 9. 9 Sending Pastours and Teachers cap. 10. 10 Giving lawes to the Church cap. 11. 11 Giving the law on Sinai cap. 12.
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
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
is immutably true in regard of his gifts and graces In the Father of Lights there is no variablenesse nor shadow of change Jam. 1.17 Where if you take the word Father either essentially or personally this Truth standeth firme That the Father is immutably true in regard of his gifts and graces Secondly the Sonne is immutably true in regard of his gifts and graces Rev. 3.7 Jesus Christ the same yesterday and to day and for ever Heb. 13.8 He is the true and faithfull witnesse Rev. 3.14 Thirdly the Holy-Ghost is immutably true He is the Spirit of Truth Joh. 14.17 Joh. 15.26 who will guide us into all truth Joh. 16.13 The word which the Holy-Ghost speaketh must needs be fulfilled Act. 1.16 The Father the Word and the Spirit therefore are one true God who is true in himselfe and immutably true in all his Promises to his Church and people CHAP. XIV The Father the Sonne and the Holy-Ghost are one living God LIfe is essentially proper to God Deut. 32.40 He onely hath immortalitie 1 Tim. 6.16 He hath his life and essence of himselfe and is therefore stiled him thaâ— liveth for ever Dan. 4.34 The Creatures have their being from him who is their Creator their preserver Act. 17.28 In him they live and move and have their being The Lord is the Saviour of all men 1 Tim. 4.10 preserving their corporall life and delivering their bodies from danger and also preserving the Spirituall life of his Saints to his heavenly Kingdome 2 Tim. 4.18 and delivereth not onely their bodies but also their soules from spirituall death and eternall destruction And surely the Father the Sonne and the Holy-Ghost have life First the Father hath life Joh. 5.26 he is the living God Mat. 16.16 Joh. 6.69 Secondly the Sonne hath life in himselfe Joh. 5.26 Life indeed was given to him as he was a Mediatour of his Church but in him is life Joh. 1.4 and that of himselfe as God and therefore Christ who is Jehovah so Isaiah calleth him sweareth as he liveth Isa 45.25 with Rom. 14.10.11 Job acknowledgeth that his Redeemer liveth Joh. 19.25 yea he is the living God for the faithfull are the Church of the living God 1 Tim. 3.15 but the Church is Christs Cant. 2.16 Cant. 6.3 Ephes 5.27 He is life Joh. 14.6 and our life Col. 3.4 Thirdly the Holy-Ghost hath life in himselfe he is the incorruptible Spirit Wisd 12.1 he is the living God for the faithfull who are said to be the temples of the Holy-Ghost 1 Cor. 6.19 are said to be Temples of the living God 2 Cor. 6.16 Because the Holy-Ghost who is the living God dwelleth in them as in his Temple The Spirit is life Rom. 8.10 First he is the life of the soule regenerating it Secondly he is the life of the body quickning it and raising it up Rom. 8.11 Thus the Father the Sonne and the Holy-Ghost is Jer. 10.10 the living God Hu Elohim Caiim which we cannot expresse in English there being one word singular and another plurall joyned with Elohim a word of the plurall number ipse Dii viventes Hu or He there is the unitie Elohim Caiim living Gods there is the pluralitie of Persons life being essentially proper to the Father to the Sonne and to the Holy-Ghost who though three persons yet are but one living God CHAP. XV. The Father the Sonne and the Holy-Ghost are glorious GLorie as also Life Wisedome Truth Goodnesse Holynesse c. are the essence of God These in creatures are accidents and qualities but in the Creatour in whom there are no accidents but whatsoever is in him is his essence these therefore are his essence Moses desireth to see Gods glory Exod. 33.18 the Lord answering telleth him Exod. 33.20 Thou canst not see my face for there shall no man see me and live intimating that his face or essence or glorie are all one and so it is in all other of his Attributes Glorie belongeth onely to God to whom we are to ascribe it as most due yea onely due Math. 6.13 1 Tim. 1.17 There is in God both a Personall and an essentiall glorie First there is in God a Personall glorie as First the Fathers glorie is to beget the Sonne Joh. 17.5 Secondly the Sonnes glorie is to be begotten of the Father Joh. 1.14 and to be equall with him Phil. 2.6 Thirdly the Holy-Ghosts glorie is to proceed from both and to be equall with both Secondly there is in God an essentiall glorie which is not appropriated to any Person of the Deitie but is common to all three Persons and thus glorie is taken two wayes First improperly for that worship and honour which the Church of God ascribe to him both by praying to him and praysing of him which is the same with our gloryfying of God and of this God speaketh Isai 42.7 I will not give my glorie to another but of this hereafter Secondly more properly for that excellent Nature that is in God who is glorious in himselfe and also glorious in his gifts and graces which he giveth to his Church this is essentially proper to the Father to the Sonne and to the Holy-Ghost First the Father hath glorie in himselfe and giveth glorie to his Church he prepareth a kingdome for the faithfull Mat. 25.34 and it is his good pleasure to give it them Luke 12.32 he is the Father of glorie Eph. 1.17 Secondly the Sonne hath glorie in himselfe Joh. 2.11 Mat. 19.28 Joh. 12.41 Jude verse 24. and he giveth glorie to the faithfull Joh. 17.22 Joh. 14.2 and he is the Lord of glorie 1 Cor. 2.8 Thirdly the Holy-Ghost hath glorie in himselfe who both prepareth glorie for the faithfull and also prepareth the faithfull for glorie and is the Spirit of glorie 1 Pet. 4.14 The Father the Sonne and the Holy-Ghost are one glorious Lord God who hath glorie essentially proper to him and doth give grace and glorie to the faithfull Psal 84.11 who is stiled First the God of glorie Act. 7.2 in regard of that glorie which he hath in himselfe and of himselfe Secondly the King of glorie Psal 24. in regard of that glorie he giveth to his Church CHAP. XVI The Father the Sonne and the Holy-Ghost are blessed BLessednesse is an essentiall propertie of God who hath blessednesse in himselfe and of himselfe being free from all evill of all sorts whatsoever and aboundeth with all kind of Good he perfectly knoweth and certainely enjoyeth his owne blessednesse he to and for himselfe is sufficient and needeth no helpe of any Psal 16.2 Job 22.3 Job 35.6 7. Rom. 11.35 Psal 50.7 8.9 10.11 12. God is debtor to none men and Angels owe all that they have unto him He is the blessed God 1 Tim. 1.16 2 Tim. 6.15 First the Father is blessed for evermore 2 Cor. 11.31 so the high Priest acknowledged him Marke 14.61 Secondly the Sonne is blessed for ever Rom. 9.5 the children of the Jewes so acknowledged him Mar. 11.9 10. yea saith the Psalmist
his Brothers bloud on the Murderer out of the Citie of Refuge and also to redeeme his inheritance being lost through povertie The Lord Jesus being our flesh Heb. 2.14 is our Goel our Kinsman he is the revenger on Satan that Murderer Joh. 8.44 and a Redeemer of a better Paradice for us then that which Adam lost by sinne he is the next and immediate principle of our Redemption who as he was the Sonne of God in regard of his Divinitie became the Sonne of man in regard of his Humanitie for he that was the Sonne of God became also the Sonne of Man that we which were the Sonnes of men might be made the Sonnes of God It seemed fit to the Lord that he which was the Image of God should restore to man that Image which man by sinne had lost That he which had created the world should as it were recreate it That he should take our humane nature on him on earth that he should carry with him our humane nature into heaven that he which was our God by creation should be our Lord by Redemption The first cause of our Redemption was the Father the Sonne and the Holy Ghost God challengeth it as his Worke Isai 44.5 Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God and Isaiah sheweth Isai 45.11 There is no God besides him a just God and a Saviour there is none besides him It is the Lord who First keepeth and delivereth us from the evill of sinne Secondly comforteth against Satans assaults and delivereth us from him Thirdly and principally he freeth us from the evill of sinne and of punishment and delivereth us from the wrath to come First the Lord our Redeemer ke peth and delivereth us from the evill of sin and therefore we pray in ihe Lords prayer Lead us not into tentation but deliver us from evill Mat. 6.13 First the Father keepeth us from the evill of sinne To this end Christ prayed to his Father Joh. 17.15 I pray not that thou shouldest take them out of the World but that thou shouldest keep them from the evill As man he prayed to his Father to support his Disciples with his grace but as God he himself is prayed to by his Disciples for grace 2 Thes 2.16 17. 2 Cor. 12.8 9. and he doth support them therewith Secondly the Sonne keepeth from the evill of sinne Judâ— 1. we are persecuted in Christ Jesus when â—aue had besought the Lord Jesus for grace he received this answer from him My grace is sufficient for thee 2 Cor. 12.8 9. yea so sufficient was his grace to Paul that he acknowledged he could doe all things though Christ that strengthened him Phil. 4.13 This was the end that he gave himselfe for us to deliver us from this present evill world Gal. 1.4 yea it is God our Saviour that keepeth us from falling and presenteth us faultlesse before the presence of his glory with exceeding joy Jude 24.29 vers Thirdly the Holy-Ghost keepeth us from the evill of sin It is through the Spirit wee mortifie the deeds of the body Rom. 8.13 It is he that guideth us into all truth Joh. 16.13 It is through the Holy-Ghost that any can say Jesus is the Lord and no man speaking by the Spirit can call Jesus accursed 1 Cor. 12.3 The Father the Son and the Holy-Ghost doth redeeme his Jsrael the Church from all their iniquities Psal 130.8 CHAP. IV. The Father the Sonne and the Holy-Ghost comfort us against Satans assaults and deliver us from his power IT is God alone that comforteth us against Satans assaults and delivereth us from his power he can put a hooke into the nose of this Leviathan and bore his jaw through with a thorne Job 42. He is the God of consolation Rom. 15.5 He it is that comforteth those that are cast down 2 Cor. 7.6 He bringeth Satan under our feet Rom. 16.20 And he maketh a way to all tentations that we may be able to beare them 1 Cor 10.13 He cureth all those wounds which Satan maketh in the Soules of his people neither Angels nor Principalities nor Powers shall be able to seperate us from the love of God that is in Christ Rom. 8.39 wee are through him more then conquerers Rom. 8.37 First a Conquerer enjoyeth the benefit of his conquest but for a while but we enjoy an everlasting benefit in our conquests Secondly He conquereth only corporal enemies we conquer spirituall Thirdly He overcommeth Men we overcome Devils Fourthly Worldly Souldiers subdue their enemies by killing but the Lords Souldiers overthrow all their enemies by dying yet it is not of our selves but through him that loved us we may say of our spirituall enemies as Jehoshaphat said of his Corporall 2 Chr. 20.12 O God wee have no might against this great company that commeth against us neither know we what to doe but our eyes are upon thee The comforting us against Satans assaults and the deliverance from his power the Scripture ascribeth to the Father the Son and the Holy-Ghost First God the Father comforteth us The Apostle prayeth to him to effect this 2 Thess 2.16 and giveth thanks to him for effecting it 2 Cor. 1 3.4 And he delivereth us fâ—om the power of darknesse Col. 1.13 Secondly God the Son comforteth us 2 Cor. 1.5 Our consolations abound by Christ He is the consolatioâ— of Israel Luk. 2.25 He calleth all that are heavy laden and promiseth to ease them Mat. 11.29 Paul therefore prayeth to him for comfort for himself 1 Cor. 12.8 9. and for the Thessalonians 2 Thess 2.16 And in regard of the light of Grace and Consolation he himselfe giveth us the Holy-Ghost is stiled in relation to him another comforter Joh. 14.16 we overcome Satan by the blood of the Lâ—â—b Rev. 12.11 It is Michael and his Angels that fight â—gainst the Dragon and his Angels Rev. 12.7 In vain might even the Angels fight for us if they had not the Lord Jesus for thâ—ir Captaine Neither Angel nor man ever prevailed without Christ They that fight under this head are safe those thâ—t fight without him cannot but perish It is the Lord Jesus who by his death destroyed him that had the power of death that is the Devill Heb. 2.14 He spoyled Principalities and Powers Col. 2.12 He is our Goel or kinsman Job 19.25 that revenged us on Satan Thirdly it is God the Holy-Ghost who is a comforter to all the faithfull he is oft by the Lord Jesus stiled the Comforter Joh. 14.16 26. Joh. 15.26 Joh. 16.7 He it is that worketh spirituall joy and comforts in the hearts of the beleevers Act. 9.31 Gal. 5.22 by the sword of the spirit which is the word of God we are armed against Satan and his adherents Eph. 6.17 and well may the Word of God be called the sword of the Spirit The Spirit is the Author of it 2 Pet. 1.21
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