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.
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
Persons in these Workes which concerne Christ the Head of the Church and as they are one Essence so they are one and the same cause of effecting them Oh that we could by the eye of faith see Christ ascended into Heaven and placed on the right hand of his Father then might we at once thereby behold our Saviours honour and our owne happinesse It was expedient for him for his owne honour to ascend into Heaven and to lead Captivitie captive Eph. 4.8 and to have Angels and Authorities and Powers made subject to him 1 Pet. 3.22 in regard of us it was expedient Joh. 16.7 for our eternall safetie for he is gone to prepare a place for us Joh. 14.2 He is entred into heaven to appeare in the presence of God for us Heb. 9.24 and is at the right hand of God and maketh intercession for us Rom. 8.34 Heb. 7.25 The third Section CHAP. I. The Workes of God which concerne the Church in generall are the Common Workes of the Father the Sonne and the Holy-Ghost AS the Father the Sonne and the Holy-Ghost doe Co-operate in these Workes which doe concerne Christ the Head of the Church so they likewise effect these Workes which doe concerne the bodie of Christ the Church of God which works concerne either First the Church in generall or Secondly the faithfull in particular First these Workes which concerne the Church in generall First Gods covenanting with his people Secondly his delivering Israel out of Egypt Thirdly his sending Angels on any extraordinary message to his Church Fourthly his sending Prophets under the Law Fifthly his sending Apostles Sixtly appointing them to preach in some places and not in others Seventhly his speaking in and by the Prophets and Apostles Eighthly his strengthening them in their callings Ninthly his sending Pastors and Teachers Tenthly his giving Lawes to his Church Eleventhly his giving more particularly the Law unto Mount Sinai Twelfthly the transgression whereof is an offence committed against him and Thirteenthly provoketh him to wrath grieveth him Fouretenthly his wonders Fifthteenthly his gifts of Miracles Sixteenthly his building the Church Seventeenthly his raising the dead These Workes are wrought by the Father the Sonne and the Holy-Ghost The Scriptures doe manifest the Sonne and Holy-Ghost to be God equall with the Father by ascribing to them these Workes equally with the Father CHAP. II. The making of a Covenant with the Church was a Worke of the Father and of the Sonne and of the Holy-Ghost THe Lords Covenanting with his Church and people is a Worke of God alone There is not any Dayes-man betwixt them that can lay his hand upon them both Joh. 9.33 that should or could Vmpire for them onely the Majestie of Heaven is pleased so farre to abase himselfe as to Covenant with us for whenas there was such an infinite distance between heaven and earth God and man that man could never have enjoyed Ged as his never-failing blessednesse or have had communion with him as his soule-filling happinesse but by the Lords voluntary condescention to us which he expresseth by way of Covenant it was out of the riches of his grace to us in Christ that his infinite Majestie humbled himselfe to Covenant with us that he would be our God and that we should be his people in this worke the Sonne and the Holy-Ghost have an equall share with the Father or rather they Co-worke First the Father Covenanted with us in Christ Hag. 2.5 According to the word that I coveâ—anted with you when ye came out of Aegipt he covenanted with them First that he would be their God Secondly that they should be his People Ezek 36.28 And thus Christ calleth the Father The Apostles God and Faâ—her Ioh. 20.17 who Thirdly suffereth in all the afflictions of his Church and People for so Esay telleth us In all their afflictions he is afflicted Esay 63.9 Secondly the Word who being made flesh is the Mediator of the Covenant Heb 8.6 1 Tim. 2.5 Mal. 3.1 Yet he being the second Person of the Trinitie is the Testator and Covenanter of his Church For if Christ be not a Testator whereunto tendeth the Apostles reasoning Heb. 9.16 Where a Testament is there must of necessitie be the death of a Testator First it was the Lord Jesus that dyed he is therefore the Testator or Covenanter secondly the Church of God are his people Mat. 1.21 Luk. 1.77 Zach. 2.11 Mat. 16.18 Through him and in him God is ours and we are his Cant. 6.2 who thirdly suffereth in the afflictions of his people Act. 9.4 The persecuted members suffer on earth and the Lord Jesus the Head complaineth from heaven Saul Saul why persecutest thou me Thirdly the Holy-Ghost is the Author of this Covenant So the Apostle sheweth Heb. 10.15 16. The Holy-Ghost also is a witnesse to us for after he had said before This is the Covenant that I will make with them c. And surely there cannot be a better interpreter of the Leviticall Rites then the Apostle who having spoken of the first Covenant and of Divine Ordinances pertaining to it Heb. 9.18 which God had commanded Exod. 26. Lev. 16. and comming to shew their signification which was intended in them by God that ordained them he saith Heb. 9.8 The Holy-Ghost this signifying that the way out of the Holyest was not yet made manifest while as the first Tabernacle was yet standing as if he had said the Holy-Ghost in giving these ceremoniall lawes intended to shew that the way to Heaven was not so wide not so common not so open as it should be when Christ abolished in his flesh the Law of Commandements contained in Ordinances Eph. 2.15 And blotted out the hand-writing that was against us Col. 2.14 Secondly the Church of God are his People So the Apostle sheweth 2. Cor. 6.16 that this was the Holy-Ghost appeareth by comparing this verse with 1. Cor. 6.19 for we are the People of God who dwelleth in us and whose Temples we are but we are the Temples of the Holy-Ghost 1. Cor. 6.19 1. Cor. 3.16 and he dwelleth in us Rom. 8.11 And Thirdly he suffereth in the persecutions of his people and the persecutors doe resist him Act. 7.51 and doe despite to the Spirit of Grace Heb. 10.29 Thus the Father the Word and the Spirit are one God in Essence and have one common and essentiall operation and are one and the same author of the Covenant with the Church though in respect of the order of their Relations and their personall manner of working there is in this and in all their workes a distinct order Thus the Father maketh a Covenant with his Church by his Sonne who is the Mediator 1. Tim. 2.5 and through his Spirit who is the earnest of our inheritance Eph. 1.14 Which sheweth no inequalitie in the Persons but onely the voluntarie dispensation of this and other Divine Actions which God in his infinite Wisedome is pleased to use CHAP. III. The delivering of Israel out
God alone did send the Prophets and Apostles to his Church so for the good of the Church he did strengthen the Apostles and Prophets in their callings he made Ezekiels face strong against his enemies faces and his forehead strong against their foreheads Ezek. 3.8 yea he telleth Jeremiah that he had made him a defenced Citie an Iron pillar and brazen walls against the Land All the calumnies and oppositions which they shot at him could not pierce him to hurt him they might and did fight against him but they should not they could not prevaile against him For I am with thee saith the Lord to deliver thee Jerem. 1.18.19 This worke is Essentiall and it is common to all three Persons First the Father strengthened them he strengthened Paul and Timothy 2 Cor. 1.21 and therefore they give thanks to him for his mercie and comfort 2 Cor. 1.3 4. Secondly the Sonne strengthened them So he promiseth to give his Disciples a mouth and wisedome which all their Adversaries should not gainsay nor resist Luk. 21.15 he enabled Paul to the Ministerie 1 Tim. 1.12 yea so great was his strength in Paul that the Apostle telleth you he is able to doe all things through Christ that strengthened him Phil. 4.13 Thirdly the Holy-Ghost strengtheneth them Micha telleth you he is full of power by the Spirit of the Lord Mich. 3.8 he it was that taught the Apostles how to answer their opposers Mat. 10.19 20. as also what to say when they were questioned Luk. 12.12 and indeed all Stevens Enemies were not able to resist the wisedome and the Spirit by which he spake Act. 6.10 The Father the Sonne and the Holy-Ghost have the same operation and the same naturall power and are therefore of the same Essence for the equalitie of power is from the equality of Nature in them CHAP. X. The sending of Pastors and Teachers unto the Church is a Worke of the Father and of the Sonne and of the Holy-Ghost PAstors and Teachers are appointed of God 1 Cor. 12.28 And therefore they are stiled men of God 2 Tim. 3.17 No man may preach the Word but he that is sent Rom. 10.15 This sending of Pastors and Teachers into the Church is a Worke of God Jer. 3.15 Jer. 23.4 and it is Essentiall and common to all three Persons First the Father appointeth Pastors and Teachers in the Ghurch 1 Cor. 12.28 Whether you take God there either Essentially for the Trinity or Personally for the Father it will follow that God the Father setteth Teachers in the Church Secondly the Sonne giveth Pastors and Teachers in the Ghurch Eph. 4.11 He namely Christ gave some Apostles some Prophets some Evangelists some Pastors and Teachers Moreover they that are faithfull in this Office are his Ministers Col. 1.7 1 Tim. 4.6 his Embassadours 2 Cor. 5.20 his Stewards 1 Cor. 4.1 Thirdly the Holy-Ghost appointeth Ministers and Elders and therefore Paul chargeth the Elders of Ephesus Act. 20.17 to take heed to the flock of God over which the Holy-Ghost hath made them Overseerâ— Act. 20.28 The Father the Sonne and the Holy-Ghost are one and the same God there being one and the same action and Authoritie of them in sending Pastors and Teachers into the Church CHAP. XI The giving Lawes to the Church is a Work of the Father of the Sonne and of the Holy-Ghost AS the Lord alone doth appoint Officers to Teach and to Rule in his Church so he onely appointeth Lawes by which his Church must be ordered and guided There is but one Law-giver Jam. 4.12 whose Lawes alone bind the Conscience yet he is distinguished into three Persons First the Father giveth Commandements to his Church Thus John telleth the Elect Lady 2 Joh. 4. I rejoyced greatly that I found of thy Children walking in the truth as I received Commandement from the Father Secondly the Sonne giveth Commandements to his Church Thus the Lord Jesus telleth his Apostles A new Commandement give I unto you Joh. 13.14 not new in matter but new in forme we were by Moses commanded to love our Neighbour as our selves but by the Lord Christ we are commanded to love one another as he hath loved us yea he telleth his Disciples Ye are my friends if ye doe whatsoever I command you Joh. 15.14 and Paul willeth the Galathians to love one another and so fulfill the Law of Christ Gal. 6.2 the Law of God being the Law of Christ 1 Cor. 9.21 Thirdly the Holy-Ghost giveth Lawes to his Church and therefore the Apostles in their decrees which they send to the Churches of the Gentiles say Act. 15.28 It seemed good to the Holy-Ghost and to us to lay on you no greater burthen then these necessary things Had this holy Assembly forgotten to mention God as the Author of these Lawes and rest wholly on a Creatures inspiration as some blasphemously imagine the Holy-Ghost to be Surely if the Holy-Ghost were not God he had no Authoritie to prescribe Lawes as necessary to the Church of God Gal. 1.8 yea Paul saith If any man thinke himselfe to be a Prophet or Spirituall let him acknowledge the things that I write are the Commandements of the Lord 1 Cor. 12.37 as if he had said if there be a Prophet amonâ—st you inspired by the Holy-Ghost he will acknowledge the things that I write I write by the inspiration of the Holy-Ghost Thus you may see the giving of Lawes to the Church is an Essentiall Worke of God common to the Father to the Sonne and to the Holy-Ghost who although they be three Persons or Subsistences yet there is in them but one Substance Nature or Essence CHAP. XII The giving of the Law on Mount Sinai was the Worke of the Father the Word and the Spirit AS the giving of other Lawes to the Church was a Worke of God so more particularly the giving of the Law on Mount Sinai was his Worke It was wrought by the Father the Sonne and the Holy-Ghost It was Jehovah Elohim Exod. 20.2 Deut. 5.6 one Gâ—d in three Persons that spake to Moses First the Father gave the Law to Moses and therefore Christ telleth the Jewes that Moses accused them to his Father Joh. 5.45 The Law which Moses had from the Father did accuse them as breakers of that Law to the Father Secondly the Sonne gave this Law to Moses He it was that spake in Mount Sinai Act. 7.38 38. called there an Angel but he was the Angel of the Covenant which is Jehovah Exod. 19.9 20 21 22 23 24. the Israelites desire not to heare the voyce of God Deut. 5.25 which the Apostle expoundeth Heb. 12.19 that the word may not be set before them and he it was that spake from heaven Heb. 12.25 Thirdly the Holy-Ghost gave these Lawes to Moses This the Apostle intimateth Heb. 9.8 for he giving the interpretation of some Lawes he prefixeth this the Holy-Ghost this signifying c. as if he had said this is the interpretation of those Lawes the Holy-Ghost gave
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
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.
were the transgression of the Law 1 Joh. 3.4 Secondly the Sonne hath this Name ascribed to him Job 19.25 26. I know that my Redeemer liveth and that he shall stand the latter day upon the earth and though after my skin wormes destroy this body yet in my flesh shall I see God That this whom he calleth God was the Lord Christ is cleare first He is our Redeemer our God secondly He it is who being not onely God but also man shall stand upon the earth thirdly It is the Sonne of man that shall come to judge the earth fourthly He calleth him God whom he shall see with his bodily eyes Now this could not be the Father or Holy-Ghost or the Sonne of God as God for so he is invisible but the Sonne clothed with our flesh he that is God and man the Lord Jesus Againe Isaiah saith Make straight in the Desert a high way for our God Isa 40.3 We have foure faithfull Interpreters shewing us that this was John Baptist preparing the way of Christ first Mathew Math. 3.4 secondly Marke Mark 1.3 thirdly Luke Luk. 3.4 fourthly John Joh. 1.23 Thus if you interprete the Old Testament by the New the Prophets by the Apostles you shall easily prove Christ to be God and Lord and clearely see him so acknowledged by the Prophets And indeed Isaiah oft times in his Prophesie affirmeth Christ to be God Isa 40.9 Say to the Cities of Judah Behold your God Isa 25.9 This is our God we have waited for him Isa 35.4 God will come with recompence he will come and save you Then the eyes of the blind shall be opened c. So Psal 102.24 25. O my God take me not away in the midst of my dayes thy yeares are throughout all generations of old than hast layd the foundations of the earth c. This was Christ the Apostle sheweth Heb. 1.10 Thirdly the Holy-Ghost is likewise so called Levit. 26.12 I will walke among you and will be your God and yâ— shall be my people That this is the Holy-Ghost the Apostle citing this place maketh cleare 2 Cor. 6.16 where he likewise affirmeth the Faithfull to be his Temple Now the Faithfull are the Temples of the Holy-Ghost 1 Cor. 6.19 who dwelleth in us as in his Temple 1 Cor. 3.16 He which spake by David was the Spirit of the Lord 2 Sam. 23.2 who in the third Verse is called the God of Israel Yea to expresse this mysterie of the pluralitie of Persons in the God-head this word Elohim is most frequently used in the Plurall Number and hath sometimes a Verbe Plurall joyned with it as Gen. 20.13 Gen. 35.7 2 Sam. 7.23 But more usually to expresse the Unitie of the Essence in the Trinitie of Persons it hath either a Nowne Singular joyned with it as Jehovah Elohim Deut. 6.4 Levit. 26.13 Or a Verbe Singular Gen. 1.1 Or two Verbâ—s one Singular and another Plurall Gen. 1.26 27. Or a Nowne Singular and a Verbe Singular Gen. 2.4.8.22 Or two Nownes one Singular another Plurall Josh 24.19 Jer. 10.10 Or a Verbe Singular and a Nowne Plurall Psal 58.11 Or being used in the Singular Number yet it hath a Nowne Plurall joyned with it Job 35.10 None saith Where is God my makers Surely the Scriptures in these divers constructions did point out this mysterie of the three Persons the like not to be found of Angels men or Idols though the Jewes of latter times in their blasphemous opposition of Christ have earnestly endevoured to shew it if possibly they could First Neither the Name Elohim nor any other Name of God is used plurally when it is spoken of one Angel or of one man as it is of one God As for that place Exod. 7.1 this Name is given improperly or tropically to Moses who was the Lords Embassadour to Pharaoh and did thereby represent the Father the Sonne and the Holy-Ghost who did send him and who did deliver Israel out of Pharaohs hand as I purpose to manifest He therefore representing the glorious Trinitie hath a Name given him of God which doth import the nature of this Tri-une Lord that sent him Secondly For Baalim and other Idols which are used plurally and have the Name of Elohim given to them First Baalim was a Name given by the Jewes to the true God Hos 2.16 17. and so might be used by them as Elohim and Adonai are The Jewes being Idolaters gave not onely the Worship of God but also his Names to their Idols as Exod. 32.4 5. they called the Calfe Jehovah Elohim supposing their Idols to have at the leastwise to represent the Nature of the true God and therefore secondly they thinking to represent the true God by them who is one in Essence and three in Persons who is God alone Psal 86.10 and there is no God beside him Isa 45. who neither is nor can be represented by Images Isa 40.18 Act. 17.29 would have their Idols Names to represent the Names of the true God thirdly Baalim and other names of Idols are Judg. 2. and in other places of the Scripture used plurally to expresse the severall sorts of their Idolatries there being many Baals and Idols worshipped by the Jewes who oft changed their Idols Jer. 2.36 Ezek. 16.15 16 25 26 28 29. and multiplied their gods according to the number of their Cities Jer. 2.28 Jer. 11.13 Thirdly If we should grant the Hebrewes did use sometimes the Plurall Number for the Singular yet it is not their use to put in the Plurall Number that which hath no pluralitie of Nature as in expressing of the true God to use these plurall words Elohim and Adonai if there were but one Person in the Godhead CHAP. IX Adonai is a Name of God ascribed to the Father the Sonne and the Holy-Ghost ADonai is a Name properly given to God in regard of his sustentation and dominion over the World who ruleth the World and sustaineth all Creatures therein Though this Name be given to Creatures yet it is but analogically and is not pointed in the same manner as it is when it is used plurally for the Creator This Name is used as Elohim is and the one is put for the other 2 Sam. 7.18 1 Chron. 17.16 and is joyned with Jehovah The Psalmist useth plurally both these Names Psal 136.2 5. where he speaketh of God who is one in essence as if he had spoken of many and calleth him Gods and Lords to signifie the mysterie of the Trinitie in one essence and therefore before and after in the first and fourth Verses he expresseth God by words singular where foure times doth the Psalmist exhort men to prayse the Lord onely varying the words This Name is ascribed to all three Persons First the Father hath this Name given to him by the Psalmist Psal 8.1 as the Apostle alledging this Psalme Heb. 2.6 7 8. intimateth Secondly the Sonne is so stiled The Lord said to my Lord Psal 110.1 the Father said to his Sonne and the
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
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
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
the Nations shall call him blessed Psal 72.17 so Paul Tit. 2.13 Thirdly the Holy-Ghost is blessed Blessed be the glorie of the Lord from his place or as the Originall will beare it the blessed glorie of the Lord c. Ezek. 3.12 I know that some referre this place to Christ as spoken more peculiar of him others to Father Sonne and Holy-Ghost but I rather think that acclamation to be given especially to the Holy-Ghost the Spirit of glorie 1 Pet. 4.14 whose Divine work on the Prophet is twice mentioned almost in the same words both immediately before and immediately after this acclamation Ezek. 3.12 13 14. Then the Spirit tooke me up and I heard behind me a voyce of a great rushing saying Blessed be the glorie 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 Thus Father Sonne and Holy-Ghost are one and the same blessed Lord God though the Sonne hath his personalitie from the Father that begetteth him Heb. 1.5 and the Holy-Ghost hath his from the Father and the Sonne from whom he proceedeth Joh. 14.26 Joh. 15.26 yet the Sonne and Holy-Ghost are God of themselves and have their blessednesse as being of one essence substance and nature with the Father of themselves even as the Father hath who are mutually in each other Prov. 8.30 the Father in the Sonne and the Sonne in the Father Joh. 14.11 Joh. 10.38 and the Father and the Sonne are in the Spirit Zach. 7.12 and the Spirit in them 1 Cor. 2.11 even as the Spirit of of man is in man being most absolutely happy in action and contemplation To whom let us give praise and say with the Psalmist Blessed be the Lord God the God of Israel who onely doth wondrous things and blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72.18 19. The third Booke The Workes of GOD are equally wrought by FATHER SONNE and HOLY-GHOST The first Section CHAP. I. The Scriptures manifest the Sonne and the Holy-Ghost to be God equall with the Father by ascribing to them equally with the Father such Workes as are proper to God HE that worketh such Workes as God alone worketh is God equall with the Father in Power and Glory The Sonne and Holy-Ghost worke such Workes as God alone worketh Therefore the Sonne and the Holy-Ghost are God equall with the Father in Power and Glory The Workes of God are of two kinds First there is Opus ad intra vel personale the Personall Workes of God which are begun by and terminated in some Person of the Deitie as the generation of the Sonne by the Father and the procession of the Holy-Ghost from the Father and the Sonne these are simply personall Workes whereby the Persons are distinguished from each other These some call Workes of Relation Secondly there is Opus ad extra vel essentiale Essentiall Workes of God and they are such as are common Workes of the Father the Sonne and the Holy-Ghost and are terminated in the Creature where it is the Scriptures use to attribute these common Workes sometimes to one Person and sometimes to another whereby they hold forth unto us the Unitie both of Nature and of Working which is in the Trinitie of Persons These Essentiall Workes are undivided according to that knowne Axiome Opera Trinitatis ad extra sunt indivisa None of them doth ought for us without all My Father worketh hitherto saith Christ and I worke Joh. 5.17 where as Châ—ysostome observeth He saith not My Father worketh and I subminister to him but he using the same word of the Father and of himselfe saith My Father worketh and I worke whatsoever things the Father doth the Sonne doth likewise Joh. 5.19 and so the Holy-Ghost who speaketh not of himselfe but whatsoever he shall heare that shall he speake Joh. 16.13 14. Hence every Person Worketh of himselfe according to that causall power which he exerciseth where there is not any preheminence nor difference in dignitie but an unitie and identitie of one and the same cause they having one Essence there is therefore one operation That therefore which the Father doth the Sonne doth and what the Father and the Sonne doe the Holy-Ghost likewise doth as I shall shew in these Outward Common and Essentiall actions Yet as there is a distinct order of subsisting so they have a distinct manner of working and they being three Persons they work in three distinct manners The Holy-Ghost proceeding from the Father and the Sonne usually worketh from them both He shall receive of mine saith Christ and shew it unto you all things that the Father hath are mine Joh. 16.14 15. The Sonne having his personalitie from the Father usually worketh from the Father The Sonne doth nothing of himselfe but what he seeth the Father doe Joh. 5.17 Thus each Person Worketh according to the manner of his subsisting which manifesteth a diversitie of Persons but no difference or inequalitie of power For they Worke not as Instruments one to another but as Co-workers tanquam principium a principio as one Principle from another in regard of their Persons but as one and the same Principle in regard of their Essence where the Sonne in regard of his Essence he is God of himselfe and worketh of himselfe and so doth the Holy Ghost likewise But as the Sonne is begotten of the Father so he worketh from the Father These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by and in which are oft-times found in Scripture to expresse the Personall working of the Sonne and Holy-Ghost yet are not so used as if the Sonne and the Holy-Ghost were subordinate Instruments to the Father but as one and the same efficient cause For these Prepositions you shall finde indifferently prefixed to the Works of the Father and of the Sonne and of the Holy Ghost First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by is used in respect of First the Father Gal. 1.1 Paul an Apostle not of men nor by men but by Jesus Christ and God the Father Eph. 1.1 Paul an Apostle of Jesus Christ by the will of God Col. 1.1 2 Tim. 1.1 yea the Father no Instrument of choosing Paul to be an Apostle but an efficient cause Jude saith Jude 1. we are sanctified by God the Father yet he is not the Instrument but the cause of our Sanctification And Christ is said to be raised up by God the Father Rom. 6.4 and God is faithfull by whom ye are called to the fellowship of his Sonne 1 Cor. 1.9 yet the Father is no Instrument but a cause of Christs Resurrection and of our Vocation Secondly the Sonne Joh. 1.3 Heb. 1.2 Col. 1.16 Eph. 3.9 Gal. 1.1 Thirdly the Holy-Ghost Act. 11.28 1 Cor. 12.3 yet in none of these places is it
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
be bound at Jerusalem by the Jewes Act. 21.11 Yea it was one action of the Father the Word and the Spirit who is one God in essence to send Esaiah Esa 6.1 The Father sent him Esa 48.16 The Lord God and his Spirit sent me when the Father and the Son are called by the Lord God Secondly The Sonne sent him John 12.40.41 Where he repeateth that particular message and sheweth that Esaias saw the glory of the Lord Jesus and spake of him Thirdly The Holy-Ghost sent him whose glory Esaias saw Esa 6. when he citeth this same errand which Esay was sent on Act. 21.25 26. Esay 6 10 11. and Esaias witnesseth Esay 48.16 I know some Divines interprete â—his Prophesie Esa 48.16 of the Father and the Holy-Ghost sending Christ where First That interpretation doth also prove the equality of the Holy-Ghost with the Father Secondly It doth no way crosse this for many things spoken of by the Prophets were fulfilled in the Prophet as in a type of Christ and in Christ as in the Anti-type of the Prophets as he that readeth the Psalmes of David and other Prophesies of the Old Testament may easily perceive Thirdly The other places namely Ioh. 12.40.41 and Act. 28.25 doe sufficiently shew that the Sonne and the Holy-Ghost did send Isaiah which that the Father sent also I thinke none doubteth CHAP. VI. The sending of the Apostles was a worke of the Father and of the Sonne and of the Holy-Ghost GOD as he sent Prophets under the Law so did send Ministers under the Gospel both extraordinarie Messengers as Apostles as also ordinarie Ministers as Pastours and Teachers Apostles were sent of God And therefore Matthias being to be chosen an Apostle they pray unto God to shew unto them whether he had chosen Matthias or Joseph Act. 1.24 And Paul telleth us expressely 1 Cor. 12.28 That God setteth Apostles in the Church Where the Name of God is taken not personally but essentially for the Father the Sonne and the Holy-Ghost the sending of Apostles being a worke common to them First the Father sent Apostles So he sent Paul who was an Apostle of God the Father Gal. 1.1 Gal. 1.16 by his wâ—ll 2 Cor. 1.1 and commandement Secondly the Sonne sent Apostles Joh. 4.38 Joh. 20.21 So he sent the Twelve Mat. 10.16 Mat. 28.19 as also Paul Act. 26.16 Act. 22.21 who was an Apostle of Jesus Christ 1 Cor. 1.17 Gal. 1.1 Act. 9.15 and sent by his commandement 1 Tim. 1.1 and therefore he giveth thankes to him 1 Tim. 1.12 Thirdly the Holy-Ghost sent Apostles He it was that gave commandement to the Apostles Act. 1.2 He sent Philip to the Eunuch Act. 8.29 He sent Peter to Cornelius Act. 10.19 20. Act. 11.12 He sent forth Barnabas and Paul Act. 13.4 who were separated at his commandement Act. 13.2 Thus Father Sonne and Holy-Ghost three Persons but one God sent Paul the Apostle to preach the Gospel of Jesus Christ CHAP. VII The Father the Sonne and the Holy-Ghost did limit the bounds of the Apostles Commissions appointing them where they should preach the Gospel AS the Apostles had their Commissions from God to preach so they had their prohibitions from him where they must not preach To set Bounds and Limits to the Apostles who had generally the care of all Churches 2 Cor. 11.28 was a worke peculiar to God It was He alone that gave them their Commissions and could alone limit those Commissions he had given them This was an essentiall worke of God common to all three Persons First the Father from whom Christ as man received his Commission sendeth this great Doctor of the Church in his owne Person to the lost sheepe of the house of Israel onely Mat. 15.24 Rom. 15.8 To him the Apostle Paul prayed to have his way directed to Thessalonica 1 Thess 3.11 Secondly the Sonne prohibiteth the Apostles in his first Commission that he gave them from going to the Gentiles or to the Samaritans Mat. 10.5 And to him the Apostle prayed to direct his way to Thessalonica 1 Thess 3.11 Thirdly the Holy-Ghost forbids Paul and Timothie to preach in Asia Act. 16.6 or in Bithynia Act. 16.7 And Paul is bound in the Spirit to preach in Jeruselem which witnesseth in every Citie that bonds and afflictions wait for him Act. 20.22 23. And Philip is caught away from the Eunuch by the Spirit that the Eunuch seeth him no more Act. 8.39 There ir therefore one and the same Divine Will and Power of the Sonne and of the Holy-Ghost with the Father which gave Commissions to the Apostles to preach and limited their Commissions that though they must preach in some places 1 Cor. 9.16 yet they might not preach in others CHAP. VIII The Father the Sonne and the Holy-Ghost spake in and by the Prophets and Apostles THe Prophets and the Apostles were but the voyce God was the speaker he did speake by the mouthes not of some onely but also all the Prophets since the World began Luk. 1.7 all Scripture both of Prophets and Apostles is of divine Inspiration 2 Tim. 3.16 yea the Lord himselfe testifieth Hos 12.10 I have spoken by the Prophets and I have multiplyed Visions and used similitudes by the Ministery of the Prophets and because the Lord is the speaker in the Scriptures the Scriptures therefore are called the Word of God This is an Essentiall and common Worke of the Father of the Sonne and of the Holy-Ghost to speake by the Apostles and Prophets First the Father spake by the Apostles and Prophets Heb. 1.1 Secondly the Sonne spake by the Apostles and Prophets It was the Word of Christ that Paul spake Col. 3.16 Phil. 1.27 and it was the Lord Christ that spake in Paul 2 Cor 13.3 he did speake by John in his Prophesies Rev. 1.11 12 13 14. he speaketh in the Word Heb. 12.25 and he did speake by the Prophets Zac. 2.8 9 10 11. c. Hos 12.4 Thirdly the Holy-Ghost spake in the Apostles and Prophets he spake in John who was both an Apostle and a Prophet when he wrote to the seven Churches in Asia Rev. 2.7 11 17 29. he was in Joseph Gen. 41.38 and spake in and by the Prophets Num. 24.2 Mich. 2.8 Nehem. 9.30 Num. 11.29 Heb. 3.7 with Heb. 4.7 2 Pet. 1.21 Act. 28.25 Act. 1.16 and he spake in and by the Apostles Mat. 10.20 Mar. 13.11 he taught them what to say Luk. 12.12 and so inspired Stephen that his enemies were not able to resist his wisedome Act. 6.10 he revealed the Mysteries of Christ to the Apostles and Prophets Eph. 3.5 who was not onely in them but also on them Luk. 2.29 Luk. 4.18 Yea you have the Word and Spirit speaking in David from the Father 2 Sam. 23.2 3. It being the Essentiall Worke of one God in three Persons to speake by David and by all the Prophets and Apostles CHAP. IX The Father the Word and the Spirit did strengthen the Apostles and Prophets in their callings AS
Cor. 1.3 2 Cor. 1.2 Gal. 1.3 Eph. 1.2 Phil. 1.2 Col. 1.2 1 Thes 1.1 2 Thes 1.1 Rev. 1.4 But writing to particular Persons desire from the Father grace mercy and peace 1 Tim. 1.2 2 Tim. 1.2 Tit. 1.4 2 Joh. 3. Secondly the Sonne is prayed to Jaacob prayeth to him and stileth him an Angel and attributeth his redemption from evill to him Gen. 48.16 David prayeth to him as the Creator of Heaven and earth Psal 102. 22 24. with Heb. 1.10.11 12. Paul prayeth to him and receiveth a speedy answer from him 2 Cor. 12 8 9. Yea he promiseth to heare our prayers John 14.13 besides 2 Thes 2.16 Paul in his prayer puts him before the Father Stephen the first of the Martyrs Act. 7.59 and John the last of all Canonicall writers pray to him Rev. 22.20 yea all the Church pray to him 1 Cor. 1.2 so it was foretold Psal 72.13 14 15 16 17. He promiseth to give us what we aske in his Name Joh. 14.13 The Apostles writing to the Churches pray to him wishing grace and peace from Jesus Christ Ro. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal. 1.3 Ephes 1.2 Phil. 1.2 Col. 1.2 1 Thes 1.1 2 Thess 1.1 2 Pet. 1.2 Rev. 1.5 But the Apostles writing to particular persons desire from him grace mercy and peace 1 Tim. 1.2 2 Tim. 1.2 Tit. 1.4 2 Joh. 3. Thirdly the Holy-Ghost is prayed to by John Rev. 1.4 and by Paul 2 Cor. 13.14 2 Thess 3.5 The Lord direct your hearts to the love of God and the patient waiting for of Christ first it is he that terminative worketh these graces in us which the Apostle prayeth for He terminateth consummateth and perfecteth them albeit inchoative they are not onely his worke but the worke also of the Father and the Son secondly if the Apostle hâ—d prayed in this place to the Father he needed not to have said to the love of God but he would have said the Lord direct your hearts to his love Or if he had prayed to Christ he would not have said the patient waiting for of Christ but rather the Lord direct your hearts to the patient waiting for of him Thus you may see the Person that is prayed to is distinct from the Father and the Sonne yea the whole Church prayeth to the Holy-Ghost to be made fit for Christs presence Cant. 4. last Awake O North wind and come thou South blow upon my Garden that the spices therein may flow out O blessed spirit breath thou in my heart that it may send forth a sweet savour of grace Thus Father Sonne and Holy-Ghost are prayed to personally yea you have them all three joyned together by Paul 2 Cor. 13. last the grace of our Lord Jesus Christ the love of God the Father and the Communion of the Holy-Ghost be with you all Amen Where foreseeing the Heresy of Arryus doth there in his prayer and also 2 Thess 2.16 put the Lord Jesus before the Father Againe 1 Thess 3.11.12 God himselfe even our Father and the Lord Jesus direct our way unto you and the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you To the end he may establish your hearts unblameable in holynesse before God even our Father at the comming of the Lord Jesus Christ with all his Saints Where all three Persons are personally prayed to first the Father and the Sonne in the eleventh verse secondly the Holy-Ghost in the 12. and 13. verses whereby the Name of Lord the Holy-Ghost is necessarily understood for the forementioned reasons For first it is the spirit of God that terminatively worketh those graces in us to whom he prayeth in the third place to effect them Secondly if it had been the Father he had prayed to he would have said before him and not before G d ouâ— Father and if he had prayed to Christ he would have said at the comming of the Lord Jesus Christ John likewise nameth them severally in one Prayer graâ—e be to you and peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne and from Jesus Christ c. Rev. 1.4 5. whereto oppose the Heresy of Macedonius the Holy-Ghost is put between tne Father and the Sonne under the name of seven spirits who though one in his subsistence yet he is stiled seven in regard of his graces That this was not Angels as the Papists imagine but the Holy-Ghost is cleare First grace and peace commeth from him together with the Father and the Sonne but come not from these glorious Creatures which though they minister to us Heb. 1.14 yet they worke not grace in us Secondly in this benediction the 7. spirits are set before the Lord Jesus which Cannot be so done if they were Angels for they are his creatures made by him for him Col. 1.16 he is their head Col. 1.18 they worshiâ— him He. 1.6 thirdly the 7. spirits are set between the Father the Son as being of the same power co-workers of the same grace and givers of the same peace which cannot be so asscribed to Creatures For thus to joyne the creature with his Creator it would be a giving of Gods glory to another which the Lord will not doe Isa 48.11 Fourthly the Lambe is said to have seven hornes and seven eyes which are the seven Spirits Rev. 5.6 The spirit is of the same substance with the Sonne as the eye is of the body Seeing therefore we are to pray to one God alone and yet we pray to the Father to the Sonne and to the Holy-Ghost as one in Essence yet three in Persons we see these three Persons are one Jehovah or Lord. In which indivissible Unity we adore first the Father as being altogether of himself secondly the consubstantiall Word who is begotten of his Father Joh. 1.16 and the co-essentiall Spirit who proceeded from the Father the Son and is the Spirit both of the Father and of the Sonne Oh that we could in all our wants flie unto this trinne God as to a most sure Rock of defence then should we not need to feare the fierce wrath of man nor the fiery rage of Satan For the wrath of man would he restraine Psal 76.10 and through him we should be able to quench all the fiery darts of the Devill Eph. 6.16 CHAP. XIII We are to render Blessing Praise Honour and Glory to the Father to the Sonne and to the Holy-Ghost AS it is the Lords Honour to be prayed to in our necessities so likewise it is to be praised for his graces When therefore God blesseth us with his mercies we must blesse him with our praises For surely we receive all from him fit it is that we returne all we can to him Thus David receiving blessings from God telleth you that not onely his heart is inditing a good matter Psal 45.1 but his tongue and his lips shall
SCRIPTURE MANIFESTATION of the Equalitty of the Father Sonne and Holy-Ghost Wherein is above an Hundred Particulars by parralell places of Scripture this truth is clearely confirmed NAMELY THAT THE Scriptures Manifest the Sonne and Holy Ghost to be God equall with the Father by ascribing to them such Names Attributes Works and Worship as are proper to God alone By BENIAMIN AUSTIN Pastor of the Church of God at Castle-Ashbey in Northamptonshire There are three that beare record in Heaven the Father the Word and the Holy-Ghost and these three are one 1 Joh. 5.7 Goe and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the Holy-Ghost Mat. 28.19 Awake O Sword against my Shepheard and against the man that is my fellow saith the Lord of Hoasts Zac. 13.7 Christ Jesus who being in the forme of God thought it no robbery to be equall with God Phil. 2.5 6. LONDON Printed for P. W. and JOHN WRIGHT at the Kings Head in the Old-Baily 1650. To all those that love the Lord Jesus in Sincerity Brethren THE Beloved Disciple of the Lord telleth us 1 Joh. 2.18 That in his time there were many Antichrists Many that did seeme to professe Christ yet in truth did oppose him which in words would confesse him but in works would denye him Tit. 1.16 If the first Age of the Church could not escape the fuery of Satan and if those more pure times did not avoide the unbridled rage of his Antichristian Darlings we that live in the latter dayes which are the perillous times must not look to be free from Satans opposition nor hope to be exempted from the malice of his Antichristian Factours For the mystery of iniquity which was but hatching in the Apostles dayes is now grown to it 's full maturity it then began onely to worke 2 Thes 2.7 it is now acting with the efficacy of Satan with all power and signes and lying wonders 2 Thes 2.9 And however there are many Antichrists in the world yet according to Johns threefold discription of them we may worke them into three heads For they are such as deliver poysonous Doctrine not truly grounded on Gods Word and doe oppose first the Divine Nature of Christ secondly the Humane Nature of Christ thirdly the Offices of Christ First there are Antichrists who doe oppose the Divine Nature of Christ as Cerinthians Arrians Samo-Satenians Jews Turkes and in a word the Sarcinians whose Doctrine is as it were a filthy sinke into which al the Heresies of former and latter Ages have emptyed themselves These the Apostle John directly describeth 1 Joh. 2.22 23. He is Antichrist that denyeth the Father and the Sonne For although never any Antichristian Heretick did in words deny the first Person and however they may pretend with the blinded Jews and misled Turkes they doe honour the Creatour of the World yet by taking away that personall relation which he hath to the Sonne they deny him by consequence to be a Father and dishonour both the Father and the Sonne However therefore they would undeseemedly fasten on us the Name of Antichrist because we affirme the Lord Jesus in Nature and Essence to be equall with the Father whenas even the Father stileth him his fellow Zac. 13.7 and the Sonne who is in the forme of God thinketh it no robbery to be equall with God Phil. 2.7 who was the onely begotten Sonne of God Joh. 1.14 18. Joh. 3.16 18. 1 Joh. 4.9 and said that God was his proper Father Joh. 5. â—8 and he is said to be his proper Sonne Rom. 8.32 for the word translated own is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall yea he is the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself Rom. 8.3 And therefore the name and nature of Antichrist agreeth to them and not to us For they oppose the Father and the Sonne and by denying Christ to be the eternall Sonne of God they deny also God the Father to be a true and eternall Father Thus doe they robbe them both of their excellent glory making the one to be no proper Father of Châ—â—st and the other to be no proper Sonne of God whom they blasphemously affirme to be a 〈…〉 Secondly they are Antichrists who deny the Humane Nature of Christ as Marcionites Valentinians Manichees and others They take away the benefit of his death and passion The Apostle doth more especially point at these 1 Joh. 4.3 and 2 John 7. where he sheweth him to be of an Antichristian Spirit that denyeth Jesus Christ to be come in the flesh Thirdly they are Antichrists who doe not oppose directly the person of Christ but by delivering Doctrine contrary to the Word doe oppose Christ in his three-fold Office First they depive Christ of his Kingly Office and make the Pope the Supreame and uncontroulable Head of the Church exalting him above all that is called God 2 Thes 2. namely above Angels Magistrates Divels which in Scripture are called Gods yea above God and Christ whenas they give power to him to prescribe Lawes which are more authentique to them then the Laws of God None being of power to dispence with his as he can and doth with Cods Lawes And they attribute such soveraignty to him as not onely to forgive sinnes on earth but to place or displace soules in Heaven or in Hell at his pleasure Secondly they take away the Propheticall Office of Christ For they in stead of teaching the Doctrine of Christ teach the Doctrine of the Devils 1 Tim. 4. Setting up Legens Councels Decreees Decretals Traditions and their corrupt glosses of the Text above the Scripture And with their Anagogicall Allegoricall and Tropicall interpretations of the Scriptures have quite taken away the true sense thereof Thirdly they divest Christ of his Priestly Office by Indulgencies Pardons Penances Pilgrimages Masses Dirges Purgatory workes of Supererogation and a thousand the like inventions have taken away the one al-sufficient Oblation and satisfaction of Christ All whose wearing service shall one day have no better reward then who required this at your hands yea that which in a word overthroweth all the Doctrine of Christ and was enough If Rome had stood guilty of no other errour to have made us to separate from her even her soule-destroying Doctrine of Justification by Workes For as the Apostle speaking of the Jewes told the true Church of Rome Rom. 10.3 They being Ignorant of Gods Righteousnesse and going about to establish their own Righteousnesse have not submitted themselves to the Righteousnesse of God These the Apostle John principally deciphereth in the Revelations Rev. 13. c. However these Antichrists are divided and doe crash one against another yet all doe fight against Christ and doe oppose his Church They being like Sampsons Foxes joyned together by the tailes with the fire of dissention betwixt them whereby they doe set on fire Gods dearely beloved Vinâ—yard And although Antichrist had alwayes a mouthfull of blasphemies yet never were
to the Father to the Sonne and to the Holy-Ghost I shall instance in these following First the Names of God in the Old Testament are 1. Jehovah 2. Lord of Hosts 3. Jah 4. Ehejeh or I am 5. El 6. Elohim 7. Adonai 8. Shaddai Secondly in the New Testament in the Greek 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord. Thirdly in both the Old Testament and the New 11. Father 12. Highest 13. Lord God 14. Lord God Almightie 15. Great God 16. Great King 17. The God of Israel CHAP. III. The Name Jehovah is ascribed to the Father to the Sonne and to the Holy-Ghost JEhovah is a Name of God that describeth unto us his essence It is derived of Havah esse to be First Because the Lord alone hath essence and being of himselfe Isa 44.6 Secondly He it is that alone giveth life and being to all creatures Act. 17.25 Thirdly He giveth being to his Word and Promises effecting what he speaketh and performing what he promiseth Isa 45.2 3. Ezek. 5.17 First This Name is proper to God alone Psal 83.19 Thou whose Name alone is Jehovah and Nehem. 9.6 Thou art Jehovah alone It is the incommunicable Name Wisd 19.21 because it is never simply given to any but to God onely It was called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name that was not to be expressed either in regard of the Grecians which out of want of Letters could not write it or in respect of the Jewes which out of superstition would not speake it This Name because it could not be written in Greek hath the force of it opened by the Holy-Ghost Rev. 1.4 8. Rev. 4.8 Rev. 11.17 Rev. 16.15 styling the Lord He that is that was and that will be or is to come And that you may know he expresseth an Hebrew Name he varieth not the Cases according to the manner of the Greekes but speaking in the Genitive Case he putteth this Name in the Nominative Rev. 1.4 according to the Hebrew forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Je the first syllable of the Name Jehovah is a note of the time to come Jeheveh He will be Ho a signe of the time present Hoveh He that is and Vah a Characteristicall marke of the time past Havah He was or hath beene This Name pointeth out the Eternitie of his Essence that he is God from everlasting to everlasting Psal 90.2 which is of himselfe and from himselfe a most absolute and perfect substance Secondly Although this Name Jehovah is a Name of Gods Essence and is alwayes used Singularly and never Plurally as Elohim and Adonai are which are Names of God in regard of his Personalitie or Subsistence and the Lord styleth himselfe one Jehovah Deut. 6.4 but never one Elohim yet the ancient Jewes before Christ did note the mysterie of the Trinitie in their expositions of this Name by twelve and by fortie and two Letters which they called Sem Hamphoras Father Sonne and Holy-Ghost was their exposition of this Name by twelve Letters in Hebrew And the Father is God the Sonne is God and the Holy-Ghost is God three in one and one in three is their exposition of that Name by fortie and two Letters it being written likewise with so many as R. Judas Nagid R. Hacadosh R. Moses Ben Mammon and others observe Adding moreover that this mysterie was to be kept secret untill the comming of the Messias who should more clearely reveale it R. Hacadosh in Galarazeia Yea they were so Catechized in the mysterie of the Trinitie that as P. Fagius observeth on Exod. 28. they collected this mysterie out of this Name which although it was called Tetragrammaton or the Name of foure Letters yet say they there were but three sorts of Letters in it י Jod signified the Father who was the beginning of all things ן Vau is a conjunction copulative and denoted the third Person ה He signified the Sonne of God And they affirme this Letter is doubled to demonstrate both Natures of the Messiah These and the like observations you may see in the learned Workes of the much admired and ever to be honoured Mornaeus de verit Christ Relig. P. Calat and others who have sufficiently proved that the ancienter Doctors of the Jewes beleeved this mysterie albeit their latter Rabbins in opposition to the Lord Jesus doe oppose it And surely the Jewes in Christs time were acquainted with this Truth in that they accuse Christ of Blasphemie when as he said he was the Sonne of God Joh. 10.33 First because he being but a man as they thought yet made himselfe God Joh. 10.33 Secondly because he made himselfe as they rightly concluded equall with God when as they said God was his Father Joh. 5.18 They not denying that there was a Sonne of God which was equall with the Father but denying him to be that Word and Sonne of God blaspheming him whom they accused of Blasphemie Mark 14.64 65. Joh. 19.7 And that the Holy-Ghost was knowne to them is evident Mat. 1.20 where the Angel telleth Joseph that Mary was with Child by the Holy-Ghost And John Baptist speaking of Christ saith He shall baptize you with the Holy-Ghost and with fire Mat. 3.10 In vaine had he spoken to them of the Holy-Ghost of whom they had not heard of before That place Act. 19.2 where the Disciples had not heard whether there were an Holy-Ghost it cannot be so understood as if they were ignorant of his Person but of the gifts of Tongues and Prophesying by him for first being Disciples they were baptized in the Name of the Father the Sonne and the Holy-Ghost secondly when the Holy-Ghost is used Personally he is pointed out with one if not with two Articles in the Originall whereas when the word is used metonymically for his Gifts and Graces you have usually no Article in the Greek prefixed as in this and divers other places Thirdly you have the same expression used by the Evangelist John Joh. 7.39 The Holy-Ghost was not He was in Person before he was as touching sanctifying Graces before but he was not yet poured forth on the Disciples as Joel prophesied Joel 2.28 in gifts of Tongues and miraculous operations Thirdly This incommunicable and essentiall Name of God is sometimes used Personally and is then ascribed either to tho Father or to the Sonne or to the Holy-Ghost for First the Father is Jehovah Gen. 19.24 The Lord rained fire and brimstone from the Lord where you have the Sonne executing Judgement from Jehovah his Father and Zach. 3.2 The Lord said to Satan The Lord rebuke thee where one that is Jehovah speaketh of another Jehovah namely Christ speaketh of his Father and Psal 2.2 The Kings of the earth stand up against the Lord and against his Anointed Secondly the Sonne is Jehovah as in the two afore-cited places Gen. 19.24 Zach. 3.2 where the Sonne is stiled Jehovah even as the Father is Isa 25.9 This is the Lord we
Isa 6.9 First that this was the Father if any denie Isaias manifesteth it Isa 48.16 Secondly that it was the Sonne whose glory he saw when he sent him John averreth John 12.40 41. Thirdly that it was the Holy-Ghost who sent him Isaiah affirmeth Isa 48.16 and Paul putteth it out of doubt Act. 28.25 Thus one God distinguished into three Persons Father Sonne and Holy-Ghost hath one and the same glory and is one and the same Lord of Hosts in nature substance and essence though they are distinct from each other by their mutuall relations to each other the Father begetting the Sonne the Sonne being begotten of the Father and the Holy-Ghost proceeding from the Father and the Sonne CHAP. V. Jah is a Name of God ascribed to the Father Sonne and Holy-Ghost JAh is a Name of God of the same signification and derivation with Jehovah it is not oft used in the Scriptures unlesse it be in Psalmes or Songs of Thanksgiving Sometime this Name is redoubled as Isa 38.11 I shall not see the Lord the Lord in the land of the living Sometime it is joyned to Jehovah as Isa 12.2 Isa 25.4 and sometimes with Elohim as Psal 68.19 Oft times it is joyned to Hallelu and so it is used in the beginning and ending of the five last Psalmes It should be the first and last our highest and chiefest end to glorifie Father Sonne and Holy-Ghost Jah is not a proper Name of Christ incarnate as some imagine who say That Christ in his incarnation was Deus contractus when all the fullnesse of the God-head dwelt bodily in him Col. 2.9 as they say Jah is contracted of Jehovah for this Name is given First to the Father together with the Sonne and Holy-Ghost Exod. 15.2 The Lord is my strength and song Israel did acknowledge Jah to be their deliverer who delivered Israel out of Egypt and destroyed his and their enemies which I shall shew to be the workes of Father Sonne and Holy-Ghost Psal 35.3 4. Jah is praysed who made a Covenant with his people which was not onely the Father but also the Sonne and Holy-Ghost as I purpose to manifest Secondly the Sonne hath this Name ascribed to him Psal 68.4 which Psalme the Apostle by citing the eighteenth Verse sheweth belongeth to Christ And Psal 118.14 18 19. The Lord or Jah is my strength and the Lord hath chastened me sore and prayse the Lord which was Christ as out of the twentie and second Verse of that Psalme by being compared with 1 Pet. 2.4 Act. 4.11 Math. 21.42 Mar. 12.10 doth easily appeare Thirdly to the Holy-Ghost Psal 68.18 Thou receivest gifts from men for the rebellious also that the Lord or Jah God might dwell amongst them Or if you reade it according to the Apostles interpretation Ephes 4.8 gave gifts unto men It is both wayes a Prophesie of Christ who received the promise of the Holy-Ghost from his Father Act. 2.33 and did give him to his Church who also dwelleth in the faithfull Rom. 8.9 2 Tim. 1.14 Rom. 8.11 1 Cor. 3.16 Jam. 4.5 1 Cor. 6.19 1 Pet. 4.14 Oh that as prayse is in precept Psal 146.1 last Psal 147.1 last Psal 148. Psal 149. Psal 150. Psal 135. joyned to this word that it might be so likewise in our practise at the leastwise let it be our endevours to performe it Give prayse to Father Sonne and Holy-Ghost Prayse the Lord in his Name Jah CHAP. VI. Ehejeh or I am or I will be is a Name of God ascribed to Father Sonne and Holy-Ghost EHejeh is a Name of God of the same signification and derivation with Jehovah it noteth unto us the eternitie and immutabilitie of God both in himselfe and in his Promises a Name which God is pleased to stile himselfe by Exod. 3.14 I am To this Name Christ alluding stileth himselfe I am Joh. 8.58 Joh. 8.28 Joh. 8.24 Joh. 13.19 Joh. 4.26 I shall shew not onely the Father but also the Sonne and the Holy-Ghost to be Ehejeh when as I treat of the worke of God in bringing Israel out of Egypt as he promised Exod. 3. who are one God of one essence and substance The Word being the Fathers owne Rom. 8.3 proper Rom. 3.32 begotten Heb. 5.5 Heb. 1.5 his onely begotten Son◠Joh. 3.16 18. Joh. 1.18 1 Joh. 4.9 And therefore of the same essence with him that begat him Neither is the Spirit differing in nature from the Father and the Sonne from whom he proceedeth and in whom they are no more then the spirit of man differeth in nature and essence from a man in whom he is 1 Cor. 2.11 CHAP. VII El is a Name of God ascribed to the Father to the Sonne and to the Holy-Ghost EL is a Name of God in regard of his Power which he hath in himselfe and which he giveth to all creatures This Name is ascribed First to the Father Thus Christ in the dayes of his flesh offering up prayers and supplications Heb. 5.7 to his Father stileth him El Mat. 27.46 Mar. 15.34 Eli Eli c. My God my God why hast thou forsaken me Secondly to the Sonne He is El Gibbor Isa 9.6 The mightie God a Name not communicable to a creature His name is Emmanuel Isa 7.14 Mat. 1.23 A Virgin shall conceive and beare a Sonne and shall call his Name Emmanuel And therefore he was borne of a woman after the manner of men that it might be manifested he was truly man And yet not borne of mans seed that he might be knowne to be not onely man but God also as his Name importeth Thirdly to the Holy-Ghost He hath said which hath heard the words of God which saw the vision of she Almightie falling into a traunce but having his eyes open Num. 24.4 He whose words Balaam heard was the Spirit of God Num. 24.2 He spake by him and in him and yet in the fourth and sixteenth Verses it was the words of El which he heard Father Sonne and Holy-Ghost having one and the same Name properly and definitively given to them in Scripture are one in Nature also CHAP. VIII Elohim or Eloah is a Name ascribed to the Father Sonne and Holy-Ghost ELohim is a Name of God attributed to him in regard of his Power and Almightinesse It is commonly used plurally and is oft joyned with Jehovah which is alwayes used singularly the one noting the unitie of the essence the other the pluralitie of Persons of this one God This Name the Lord challengeth and demandeth 〈◊〉 there any God beside me Isa 44.8 David acknowledgeth no God besides the Lord 1 Chron. 17.10 2 Sam. 7.22 Yet this excludeth neither of the three Persons of the blessed Trinitie from being God First the Father hath this Name Eloah given to him Psal 40.8 I delight to doe thy will O my God The Lord Jesus as man delighted to doe God his Fathers will both by active obedience in fulfilling the Law and by passive obedience in suffering and dying for our sinnes which
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
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
John who was the Lord God of the Prophets Rev. 22.6 which were of Israel for so he affirmeth Rev. 22.16 Thirdly the Holy-Ghost is the God of Israel he who spake by the mouth of all the Prophets Luke 1.70 was the God of Israel Luke 1.68 That this was the Holy-Ghost is evident 2 Pet. 1.21 1 Pet. 1.11 Eph. 3.5 Act. 1.16 Act. 28.25 who spake by the Holy-Ghost 2 Sam. 23.2 who was the God of Israel 2 Sam. 23.3 The Spirit of the Lord being called the God of Israel And indeed Father Sonne and Holy-Ghost which brought Israel out of Egypt as I shall shew is the God of Israel He being their God Exod. 20.2 that brought them out of Egypt Jehovah Elohim Deut. 5.6 Exod. 20.2 The Lord thy Gods one Name of God being singular and the other plurall Thus you see Father Sonne and Holy-Ghost have the Names of God definitively and absolutely predicated of them And as Ireneus who lived long before the Councell of Nice observeth in his third Booke Cont. Haeres Cap. 6. Neque Dominus neque Spiritus Sanctus neque Apostoli eum qui non est Deus definitivè absolutè Deū nominassent in aliquando nisi esset verus Deus Neither the Lord nor the Holy-Ghost nor the Apostles would have ever called him God which is not definitively and absolutely God and unlesse he were the true God And indeed he that is a diligent reader of the Scriptures shall not finde any Name or Names of God ascribed to the Creature without some addition limitation or correction of speech by which it may easily be discerned that they are not truly God to whom when the Name of God is ascribed yet is so limited is so restrained seeing that Father Sonne and Holy-Ghost is the God of Israel Oh let us give to the Lord alone the honour due to his Name and let us conclude with the Psalmist Psal 41. last Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen The second Booke The Attributes of GOD are equally ascribed to the FATHER to the SONNE and to the HOLY-GHOST in the Scriptures CHAP. I. The Scriptures manifest the Sonne and Holy-Ghost to be God equall with the Father by ascribing to them equally with the Father such Attributes as are proper to God THese who have the incommunicable Properties of God even as the Father hath are truly God equall with the Father But the Sonne and Holy-Ghost have the incommunicable Properties or Attributes of God even as the Father hath Therefore the Sonne and Holy-Ghost are truly God equall with the Father The Major Proposition is evident and needeth no proofe The Minor I shall prove by particulars and shall shew that Father Sonne and Holy-Ghost are co-equall and 1. One 2. Eternall 3. Omnipresent 4. Omnipotent 5. Omniscient 6. Incomprehensible 7. Most wise 8. Most free 9. Most holy 10. Good 11. Gracious 12. True 13. Living 14. Glorious 15. Blessed Lord God though distinguished from each other by their Personall Relations and Properties as also by that Order in which they co-worke CHAP. II. The Father the Sonne and the Holy-Ghost are One. TO be One is most proper to God Deut. 6.4 1 Tim. 2 5. 1 Sam. 2.2 Deut. 4.39 The Unitie that is in the God-head is of all other the greatest God being especially one in essence He is Unissimus most one as the Schooles speake Though therefore the Father and the Sonne are distinct from each other by their Relations yet are they one Joh. 10.30 yea one in every thing but in that which their Relations distinguisheth them And as the Father and Sonne are one so likewise the Sonne and the Spirit are one When it was Christ who writeth and speaketh to the seven Churches Rev. 2. Rev. 3. yet these writings and sayings were from the Spirit And therefore though in the beginning or Preface Christ is described as the writer as the speaker yet in the Epilogue and conclusion of the same Epistles the Spirit is introduced as the Author and inditer of them He that hath an eare let him heare what the Spirit saith to the Churches Surely the reason is what Christ speaketh the Spirit speaketh the Holy-Ghost receiveth of Christ and of the Father and sheweth unto men Joh. 16.14 15. They are one in Essence Will and Action what the one doth the other doth likewise Joh. 5.19 There are three that beare record in heaven the Father the Word and the Holy-Ghost and these three are one 1 Joh. 5.7 As Relatives they cannot be one but as they subsist in one and the same essence so they are one Absolutely they therefore are one though relatively they are three Neither are there as Athanasius sheweth three Fathers but one Father Eph. 4.6 1 Cor. 12.6 1 Cor. 8.6 Not three Sonnes but one Sonne 1 Cor. 8.6 2 Cor. 11.4 1 Cor. 12.5 Nor three Holy-Ghosts but one Holy-Ghost 2 Cor. 11.4 1 Cor. 12.4 11. It is one and the same Spirit who worketh all and Eph. 2.18 it is one Spirit by whom we have accesse in Christ to the Father CHAP. III. Father Sonne and Holy-Ghost are Eternall ETernitie is an essentiall Propertie of God and is incommunicable to a Creature First some things there be which have not a beginning yet have an end as Gods Decrees which he from all eternitie decreed to be fulfilled in time Eph. 1.4 Tit. 1.2 2 Tim. 1.9 Secondly some things there are which have both a beginning and an ending as all sublunarie Creatures except Man 1 Pet. 4.7 Thirdly some things there are which had a beginning and have no ending as Angels Col. 1.16 Joh. 1.3 And the Soules of men which likewise had a beginning Gen. 2.7 Zach. 12.1 yet are immortall Mat. 22.30 Onely the Lord hath neither beginning nor ending Time being the measure of the Creature not of the Creator He inhabites Eternitie Isa 57.15 His wayes are everlasting Hab. 3.6 He is God from everlasting to everlasting Psal 90.2 He is not onely before the Creature but before the making of it from an everlasting before to an everlasting after it Or if you will God is not onely from everlasting to everlasting in regard of himselfe but also in respect of his Church and people He is from everlasting before by predestination to an everlasting after by glorification He is the King of ages and times 1 Tim. 1.17 ruling them and disposing of them according to his own will and pleasure He is the King of Eterritie Jer. 10.10 He is the first and the last and besides him there is no God Isai 44.6 Isai 4.1.4 He is the eternall God Gen. 21.33 His Name is for ever Psal 135.13 Thus First the Father is eternall and in this regard he is stiled he which is and which was and which is to come Rev. 1.4 Secondly the Sonne is eternall he hath the same title ascribed to him which is and which was and which is to come Rev. 1.8 He is Alpha and Omega the
moved on the Waters first Cherishing them to make them fruitfull secondly Ordering them to their places Gen. 1.2 His Power is not shortened nor straitned Mic. 2.6 It was his Power by which the Apostles preached and wrought their Miracles Rom. 15.19 Through mightie signes and wonders by the power of the Spirit of God If the Holy-Ghost were not a Person distinct from the Father but onely the Power by which he worketh what a vaine Tautologie would it be of the Apostle to say by the power of the Spirit which according to their interpretation should be by the Power of the Power of God Although the Father the Sonne and the Holy-Ghost are Almightie yet they are not three Almighties or Omnipotents but one Almightie or Omnipotent one in outward and essentiall Operations one likewise in Essence though three distinct Persons distinguished from each other by their Personall Properties and by their order and manner of working in regard of their externall and common workes Oh that we had in us the Divine Principles of Faith that we might flye unto him for succour in all our wants who is infinitely powerfull and might rest on him for helpe in all our distresses who is boundlessely gracious both in himselfe and towards us above all that we are able to aske or thinke Eph. 3. Then should we run with delight in the wayes of Gods Commandements and neither start aside through secret feare or fall back through open Apostasie CHAP. VI. The Father the Sonne and the Holy-Ghost are Omniscient OMnisciencie is an essentiall propertie of God There is not any creature that is not manifest in his sight Heb. 4.13 He seeth all our workes Psal 139.2 3. He heareth all our words Psal 139.2 and understandeth all our thoughts afarre off Psal 139.4 Yea the Psalmist doth not onely affirme but also prove this truth Psal 94.9 10 11. He that planted the eare shall not he heare God therefore taketh notice of our words He that formed the eye shall not he see the Lord therefore knoweth our works and as for our thoughts the Prophet addeth the Lord knoweth the thoughts of man that they are but vaine all Gods knowledge is wonderfull More particularly the Lords Omnisciencie appeareth in three particulars First in regard of the heart of man which he searcheth Secondly in regard of the works of men which he seeth Thirdly in regard of future events which he beholdeth and fore-sheweth First in regard of the heart of man The Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16.8 he knoweth the secrets thereof Psal 44.21 it is his prerogative to be the searcher of it Jer. 17.9 10. he onely knoweth the hearts of the children of men 1 Kin. 8.29 where First God the Father knoweth the heart and therefore Paul shewing that he truly gloried in his infirmities and afflictions appealeth to God the searcher of all hearts The God and Father of our Lord Jesus Christ knoweth that I lie not 2 Cor. 11.3 Secondly God the Sonne knoweth the heart Joh. 5.42 he professeth it and Luk. 11.39 he intimateth this truth to the Jewes Paul calleth him as a searcher of the heart to witnesse Rom. 9.1 he knoweth what is in man Joh. 2.25 he knew the Imaginations of the Jewes Joh. 5.42 Luk. 6.8 Joh. 6.15 Luk. 7.39 40. Mat. 22.18 Mat. 9.4 Mat. 12.25 Luk. 11.17 Mar. 2.4 Joh. 5.45 he knew the thoughts of his Disciples Mat. 16.8 Mat. 17.24 25. Luk. 9.47 Joh 6.61 64. Joh. 16.19 Joh. 1.47 he searcheth the heart and tryeth the reines Rev. 2.23 he knoweth the thoughts motions and inclinations thereof Thirdly God the Holy-Ghost searcheth the heart Wisd 1.5 6. Paul calleth him as a searcher of the heart to witnesse Rom. 9.1 he searcheth out the deepe things of God 1 Cor. 2.10 and therefore surely searcheth out the deepe things of man he knew the heart of Ananias why saith Peter hath Satan filled thy heart and why hast thou conceived this thing in thy heart Act. 5.3 4. How did Peter know the secret fraud of Ananias and of Satans lurking in his heart but by the Holy-Ghost who revealed it to him And therefore Peter demandeth how is it that ye have agreed together to tempt the Spirit of the Lord Act. 5.9 Yea the Holy-Spirit of the Lord revealed to Elisha the thoughts of Gehazi 2 Kin. 5.26 and the secret Counsels of the King of Syria 2 Kin. 6.12 even the words that he spake in his Bed-chamber Secondly in regard of man and all Creatures the Lord knoweth all things all actions are manifest to him Heb. 4.13 he knoweth all the Fowles of the Mountaines and all the Beasts that feed thereon Psalm 50. 10 11. his eyes are in every place Prov. 15.3 nothing can be hidden from him Job 42.2 First the Father knoweth all things he knoweth the wants of all Creatures Mat. 6.30 Where though the word Father is taken essentially and not Personally yet the Father with the Sonne and Holy-Ghost is necessarily understood The Father knoweth who are his electing them according to his fore-knowledge 1 Pet. 1.2 Secondly the Sonne knoweth all things Peter acknowledged it expressely Joh. 21.17 Lord thou knowest all shings yea all the Disciples confidently averre it Joh. 16.30 now we are sure thou knowest all things The Woman of Samaria calleth forth her Neighbours to Christ to see him that told her all that ever she did Joh. 4.29 he walketh in the midst of the seven Golden Candlesticks seeing their wayes and knowing their works approving them that were good and reproving them that were evill Rev. 2.1 2 9 13 19. Rev. 3.1 8 15. he knew the fruitlesse toyling of Peter and he could direct him where he should cast his Net which shall inclose a multitude of Fish so that their Net brake And he knew how to detaine the Fishes together till their partners came and helped them filling both their Vessels that they began to sinke Luk. 5.5 6 7. he knew from the beginning who believed not and who should betray him Joh. 6.64 Thirdly the Holy-Ghost knoweth all things Wis 1.6 7. he searcheth all things even the secret things of God 1 Cor. 2 10. If to know of himself the secrets of man is proper to God Jer. 17.9 10. much more to know the secrets of God is proper to God onely Thirdly in regard of the prediction or fore-shewing of future events It is proper to God alone certainely to know future events God challengeth the Heathenish vanities Isa 41.23 Shew the things that are to come hereafter that we may know ye are Gods and againe the things that are comming and shall come let them shew unto them Isai 44.7 Things in their causes may be fore-showne not onely by Satan but also by men Onely the Lord can shew what things necessarily shall be whose second causes are not Yea he can and onely doth produce the causes and alter them and their effects at
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
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
used to note any instrument but an efficient cause Secondly the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in is placed likewise before the working of First the Father as Act. 17.28 Eph. 3.9 1 Cor. 8.6 1 Thes 1.1 2 Thes 1.1 Rom. 11.36 1 Pet. 1.5 Secondly the Sonne Joh. 1.4 1 Thes 1.1 2 Thes 1.1 Eph 1.1 Phil. 1.1 Col. 1.14 Col. 2.11 Thirdly the Holy-Ghost Jude 20. Eph. 4.30 Eph. 1.18 1 Cor. 12.3 1 Cor. 12.3 1 Cor. 6.11 By these and the like places you may see the weake and sandy foundation on which they build their faith who make the Father Sonne and Holy-Ghost not onely to be unequall but unlike in Nature because the Apostle saith one God of whom 1 Cor. 8.6 one Lord by whom 1 Cor. 8.6 and one Spirit in whom 1 Cor. 12.3 4 13. For this different manner of speech doth not argue a different Nature in them of whom he speaketh as they blindly collect and fondly imagine For the same reason would prove the Father to be infeirour to the Sonne and it would make him his instrument as in some places above specified The Sonne and the Holy-Ghost are not instruments to but co-workers with the Father they worke together First in these common works which extend generally to all of all sorts and kinds Secondly in these speciall works which reach especially to the Church of God First the Father the Sonne and the Holy-Ghost work together in these Common works which extend generally to all of all sorts and kinds both of good and bad as namely First Creation Secondly Preservation or providence First Universally in regard of all creatures in all places of the World Secondly particularly in regard of the Sea Thirdly illumination or working of common gifts and graces in all men Fourthly judging the earth The Scriptures doe manifest the Sonne and the Holy-Ghost to be God equall with the Father by ascribing these works to them equally with the Father CHAP. II. First Creation is a work of the Father and of the Sonne and of the Holy-Ghost CReation is a work of God alone He stretcheth out the heavens alone and spreadeth abroad the earth by himselfe Isa 44.24 He alone spreadeth out the heavens and treadeth upon the waves of the Sea Job 9.8 He is the builder and maker of heaven Heb. 11.10 and He laid the foundations of the earth Job 38.4 yea Isaiah representeth the Lord speaking in his owne person I am the Lord and there is none elfe I forme the light and I create darknesse I make peace I create evill I the Lord doe all these things Isa 45..6 7 8. This our Creator is one in Essence Have we not all one Father hath not one God created us saith Malachi Mal. 2.10 and yet there are three Persons that did create us First the Father createth thus we acknowledge in the Creed the Father to be Creator of heaven and earth and the Apostle affirmeth Of him are all things 1 Cor. 8.6 and by him are all things Heb. 2.10 Secondly the Sonne createth and thus the Apostle saith by him are all things 1 Cor. 8.6 all things were made by him and without him was not any thing made that was made Joh. 1.3 the heavens were made by him Psal 33.6 they are the work of his hands and he laid the foundations of the earth Heb. 1.10 by him were all things created that are in heaven and that are in earth wither they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Col. 1.16 the World was made by him Joh. 1.10 Thirdly the Holy Ghost createth He made man Joh. 33.4 he made the body of Christ out of the seed of the Woman Mat. 1.18 Luk. 1.35 he garnisheth the heavens Job 26.13 he moued upon the waters Gen. 1.2 cherishing them and making them fruitfull and fit for the creatures to live in By the Word of the Lord were the heavens made and all the Hoast of them by the Spirit of his mouth so it is according to the Originall Psal 33.6 Thus the Father the Sonne and the Holy-Ghost did create and build the World and therefore God for so the Apostle affirmeth he that built all things is God Heb. 3.4 Yea it is observeable that Moses treating of the creation useth the word Elohim and no other word above thirtie times together Gen. 1. to shew that all the three Persons did work this great work besides in creating man how plainely is the pluralitie of Persons in the unitie of the essence set forth Gen. 1.26 and God said there the Noune is plurall ard the Verb is singular although after the Verb is plurall Let us make man after our Image and after our likenesse is and our surely note a pluralitie of Persons Besides how absurd a thing would it be to imagine God if but one Person to speake to himselfe and yet in the 27. vers it is he made man in his owne image to point forth to us the unitie of his Essence I know the Jewes object divers wayes against this Object 1. That in the Scripture one man speaketh plurally of himselfe as First Bildad Job 18.2.3 Sol. But he speaketh not onely of himselfe but his other two friends Secondly Absalom 2 Sam. 16.20 but he speaketh not onely of himselfe but of his people and Armie Thirdly Daniel Dan. 2.36 but Daniel doth speake of the three Children that were his companions together with himselfe Fourthly Cant. 1.3 But the Church although one yet the members are many 1 Cor. 12.12 and as she is one body she speaketh singularly but as she is many members she speaketh plurally Object 2. That God spake after the manner of Kings Sol. First That kinde of speech was not then in use as Abon-Ezra noteth on Gen. 29.27 Moreover in the examples of Kings speeches in the Scripture there is not the like as Gen. 14.21 Gen. 20.9 Dan. 2. Dan. 3. Dan. 4. Dan. 5. Dan. 6. 2 Chr. 36.23 Ezr. 1.2 Ezr. 7. or in any King of Israel or of Juda after ages brought in this custome among Kings Secondly if the Lord would at any time have spoken plurally it would have been especially when he gave his Law where although then he manifesteth the pluralitie of Persons Exod. 20.2 5 7 10 12. and useth the word Elohim plurally yet he speaketh in the singular number Exod. 20.2 3 5 6 7. Thirdly Kings doe speake plurally because they are publique Persons and represent the whole Kingdome and act by the advice of their Councels Fourthly Kings doe not use the singular and plurall promiscuously as the Scripture doth of God Object 3. That God did speake to the Angels Sol. 1. God spake to them in whose Image man was to be made but man is not said to be made in the Image of Angels but in the Image of God Secondly the Angels did not make man but God Thirdly the Angels were not called in for advice the Lord neither had nor did need any Counsell
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
Phil. 2.7 He tooke not on him the Nature of Angels but tooke on him the forme of Abraham Heb. 2.15 Here are two Natures in Christ First the Nature emptying himselfe and assuming Secondly the Nature taken and assumed He tooke not on him the Nature of Angels he was no created Spirit as they are but he tooke on him the Seed of Abraham and therefore surely he was before he tooke this Nature of man on him and so he testifieth of himselfe Joh. 8.58 He tooke part of our flesh and blood Heb. 2.14 He made himselfe partaker of that which was ours that we might more easily take part of that which was his Thirdly the Holy-â—host formed his body This the Evangelist affirmeth Mat. 1.18 so the Angel foretold to Mary Luk. 1.35 and likewise telleth Joseph Mat. 1.20 and we acknowledge in the Creed that he was conceived by the Holy-Ghost Thus the Father the Sonne and the Holy-Ghost equall in Power and glory are one and the same efficient Cause of Christs Incarnation which was terminated in the second Person they wrought the Mantle of his Humanitie which he put on who continuing that he was is made that he was not And indeed fit it was that he by whom man was creaâ—ed should restore as it were recreate man Joh. 1.3.4 Col. 1.16 Thus was the Maker of the earth made man on the earth He that was the brightnesse of Glory tooke upon him the vilenesse of our Nature The Lord Jesus who was in the fo me of God and equall with God tooke on him the forme of a servant Phil. 2.6 7. and made little lower then some of his owne Creatures Heb. 2.7 He that was infinitely more excellent from all Eternitie then Angels made himselfe a little while inferiour to Angels that he might make us like unto Angels Mat. 22. Oh that we had the tongue of Men and Angels to sing forh his praise who thus humbled himselfe that he might exalt us that he to whom the Angels minister Mat. 4. and doe worship Heb. 1.6 for our sakes should as it were leave the Mansions of heaven and take up his first Lodging in a Stall and be crouded in a Manger and swadled in a few ragges such was the riches of his grace towards us that though he were rich yet for our sakes he became poore that we through his povertie might be rich 2 Cor. 8.9 CHAP. III. The Attestation or the Witnesse hearing of the Messiah was the Worke of the Father the Sonne and the Holy-Ghost THe attestation of the Word that he was the Messiah of the World was a Worke of God Fit it was the Sonne of God should receive testimony from God he received not testimony from men Joh. 5.31 God bare witnesse that he was the Saviour of the World Angels and holy men bare witnesse of him secondarily as Gods Messengers to us but God is that witnesse on which our faith must depend Gal 1.8 If we receive the witnesse of men the witnesse of God is greater this is the witnesse of God which he hath testified of his Sonne Joh. 5.9 And surely the Father the Sonne and the Holy-Ghost bare witnesse to us of the Messiah First the Father bare witnesse of him So the Lord Christ assureth us Joh. 5.37 The Father which hath sent me hath borne witnesse of me Joh. 8.18 He testified of him at his Baptisme Mat. 3.17 and at his transfiguratioâ— Mat. 17.5 Secondly the Sonne indeed as man had no power to beare witnesse of himselfe Joh. 5.13 yet as God he testified of himselfe Joh. 8.18 and did justifie his own testification Joh. 8.16 17 18. who together with his Father witnessed that he was the Messiah Joh. 4.26 Joh. 5.17 Joh. 10.25 and that God was his Father and he his Sonne Joh. 5. Joh. 6. Joh. 10. yea the Lord Jesus telleth the Jewes Except ye beleeve that I am ye shall dye in your sinnes where the Lord stileth himselfe I am a Name peculiar to God Exod. 3.14 and telleth the Jewes they must beleeve it unlesse they will dye eternally Let these that fight against the Divinitie of the Lord that bought them seriously weigh this and other places where he stileth himselfe thus who say that Christ never professed himselfe to be God or tooke any Name of God on him Thirdly the Holy-Ghost bare witnesse of Christ so he telleth his Disciples He shall testifie of me Joh. 15.26 He shall receive of mine and shall shew it unto you Joh. 16.14 and the Apostles shew the Jewes that the Holy-Ghost did beare witnesse of Christ Act. 5.32 who bare witnesse of him at his Baptisme by descending on Christ Mat. 3.16 Luk 3.22 Joh. 1.33 and after Christs ascention by dessending on the Apostles and Disciples of Christ Act. 2. Act. 8. Act. 10. Act. 19. There are three that beare record in Heaven the Father the Word and the Holy-Ghost and these three are one 1 Joh. 5.7 not onely one Witnesse but one God which Text of Scripture because it is a notable Pilate to steere the Ship of the Church in sayling between the Rocks of Arrianisme denâ—ing Unitie and of Sabellianisme opposing the Trinitie the â—nemies of the truth have therefore endeavoured to destroy it rasing this Text and others out of the Scriptures Thus the Arrians did corrupt this too and other Texts even as Jerome complaineth who notwithstanding citeth this place against thâ—m so doth Fulgentius and Epiphonius yea Cipryan in Lib. de unitate Eccles who lived before Arrius rehearseth it and Athanasius cited it against Arrius in the Nicene Councell as Junius observeth and it is to be found in the most Ancient Copies both Greek and Latine and is so sutable to the matter the Apostle treateth of and so fitly answering the eight and ninth Verses of the same Chapter and so consonant to the word that there is no reason to thinke this an addition to the Canon of the Scriptures CHAP. IV. The Vocation of Christ to the Office of a Mediator was a Worke of the Father the Sonne and the Holy-Ghost THe Vocation of Christ to his Mediator-ship and the sending of him to preach was a Worke of God alone The Lord Jesus being to offer himselfe a Sacrifice for the sinnes of the World wherein he was both Priest and Sacrifice glorified not himselfe to be made an High Priest Heb. 5.3 as man he tooke not this Office on him for no man taketh this Honour on him but he that was called of God as was Aaron Heb. 5.4 as he was the Sonne of Man he was called of God an High Priest Heb. 5.10 but as God being one with the Father and the Holy-Ghost so he voluntarily undertooke this Office the efficient Cause of this Act was the whole Trinitie First the Father sent him to preach our Saviour speaking to the Jewes saith My Doctrine is not mine but his that sent me Joh. 7.16 He made him an high Priest who said Thou art my Sonne to day have I begotten thee
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
hope in God CHAP. IX Hope is the Worke of the Father the Sonne and the Holy-Ghost HOpe is the Worke of God alone it is the God of hope that must fill us with hope Rom. 15.3 He is the God of hope first objecttive our hope is to be placed on him Secondly effective our hope first is wrought by him onely Secondly He it is likewise that cherisheth this hope in us Paul therefore prayeth to him for the increase thereof Rom. 13.13 The working of hope in our soules the Scripture ascribeth to the Father to the Sonne and to the Holy-Ghost First the Father worketh hope in us Paul acknowledgeth it 2 Thess 2.16 and Peter blesseth the Father for begetting us againe to a lively hope 1 Pet. 1.3 He stablisheth our hearts and giveth us everlasting consolation and good hope through grace 2 Thess 2.16 17. Secondly the Sonne worketh hope in us so the Apostle acknowledgeth and he prayeth to him for the Thessalonians first that he would establish them and give them everlasting consolation and good hope through grace 2 Thess 2.16 17. Thirdly the Holy-Ghost worketh hope in us Rom. 5.5 We abound in hope through the power of the Holy-Ghost Rom. 13.13 We through the Spirit wait for the hope of righteousnesse which is by faith Gal. 5.5 He it is that giveth us consolation and comfort Act. 9.29 The Father the Word and the Spirit do undividably co-operate in working hope in our hearts though there be a distinct and personall order observed by them in working this and all other graces in our soules CHAP. X. True saving or sanctifying knowledge is a Worke of the Father and of the Son and of the Holy-Ghost NOt onely outward illumination which God doth sometime bestow on wicked men is a worke of the Lord as I have shewed but also that knowledge which accompanieth justifying faith and is proper onely to the Elect is a worke of God and is proper to him alone to effect Exod. 4.11 Man alone cannot effect it Aristotle a man of the deepest reach that antiquity ever bread amongst the many books he wrote and are in part extant how little did he write of God and how uncomfortably did he die in the midst of all his knowledge Anxius vixi dubius morior nescio quo vado Bois on 1 John 5.6 I have lived waveringly I dye doubtfully I know not whether I go With all his wisdome and with all his experience he could not give any true and proper knowledge but onely that which is falsely so called 1 Tim. 6.20 Those things never entered into the heart of man which God hath prepared for them that love him 1 Cor. 2.8 9. Angels knew not the mysteries of Christ till it was revealed by God to his Church Eph. 3.10 1 Pet. 1.12 They did not teach the Church this wisdome but by the Church this wisdome of God is knowne unto them Eph. 3.8 9 10. God alone is the teacher thereof Esa 54.13 He openeth the heart to receive it Act. 16.14 He covenanteth with his Church to write his Law in their hearts Heb. 8.10 Yea the Scripture calleth it the giving of a new heart Ezek. 36.26 Ezek. 11.19 a worke that God alone can effect First the Father giveth us this knowledge the faithfull learne it of him John 6.45 Peters holy confession of Christ was a worke wrought in him by the Father Matth. 16.17 and Paul prayeth to him for this grace on the Ephesians Eph. 1.17 and acknowledgeth he receiveth it from him Gal. 1.16 And Christ giveth thanks to his Father for hiding it from the prudent and revealing it to babeâ— Mat. 11.25 Luke 10.21 Secondly the Sonne gives us this as well as other graces Eph. 4.8 He declareth God to us John 1.18 Paul though brought up at Gamaliels feet and taught according to the perfect manner of the Law of the Fathers Acts 22.3 yet knew not the Gospell but by the revelation of Jesus Christ Gal. 1.12 He is she light of the world John 3.19 John 12.46 He giveth light to the faithfull Eph. 5.14 John 1.9 Luke 2.32 He revealeth the knowledge of God to us Mat. 11.27 Luke 10.22 He openeth the understanding â—uke 24.45 He giveth us understanding that we may know him that is true 1 Joh. 5.20 He teacheth us Eph. 4.21 22. Thirdly the Holy-Ghost giveth us this knowledge 1 Cor. 12.8 Neh. 9.20 he is therefore stiled the spirit of knowledge and of the feare of the Lord Esa 11.2 God revealeth the hidden mysteries of our salvation by his Spirit 1 Cor. 2.10 11. neither can wâ— know them without him 1 Cor. 2.12 He teacheth all things Joh. 14.26 1 John 2.27 We must learne of God what we must think of him It is a vaine labour to seeke for any knowledge of him without him who is no otherwise known of us but as he revealeth himself to us which revelation of himself is a worke of the Father of the Sonne and of the Holy-Ghost CHAP. XI The Union that is between God and us is a worke of the Father of the Sonne and of the Holy-Ghost THere is a neere Union between the Lord and every beleever The Lord is his Churches portion Psal 142.5 Psal 73.26 Jer. 51.19 Jer. 10.16 Lam. 3.24 And the Church is Gods portion Jer. 12.10 Deut. 32.9 By faith which the Lord worketh in our souls and by his Spirit which he sendeth forth into our hearts Gal. 4.6 we are united to him 2 Pet. 1.4 we have communion with him 1 John 1.3 and he dwelleth in us 1 John 4 12. and we in him 1 John 4.13 First the Father uniteth us to himselfe John 17.21 And secondly we have fellowship and communion with him 1 John 1.3 And thirdly in regard of this communion he dwelleth in us John 14.23 and we in him 1 Thess 11. 2 Thess 1.1 Secondly the Son uniteth us to himself John 17.21 Secondly we have communion and fellowship with him 1 John 1.3 And in regard of this communion thirdly he dwelleth in us for so he promiseth Zach. 2.10 John 14.23 and that he performeth by residing in the hearts of all believers Eph. 3.17 Col. 1.27 John 6.56 2 Cor. 13.5 And we likewise are in him 2 Cor. 5.17 1 Thess 1.1 2 Thess 1.1 Phil. 1.1 Eph. 1.1 Rom. 16.7 John 6.56 Thirdly the Holy-Ghost uniteth us to himselfe 1 Cor. 6.17 Secondly we have communion and fellowship with him 2 Cor. 13. last Phil. 2.1 And in râ—gard of this communion thirdly the Holy-Ghost dwelleth in us 2 Tim. 1.14 Rom. 8.9 11. 1 Cor. 13.16 1 Cor. 6.19 Jam. 4.5 1 Pet. 4.14 And we are in him Jude 20. 1 Cor. 12.3 Gal. 5.16 Gal. 5.26 Father Sonne and Holy-Ghost are the husbands of the Church in the plurall number Esa 54.5 and yet but one Lord for so it followeth The Lord of Hosts is his Name Oh the soule-ravishing estate of the beleever who hath God so neerely united to him and hath such a sweet communion bâ—tweene the Lord and his soule
as they are not divided in nature but are one God in nature and in working as will appeare in the particular effects and fruits of sanctification some whereof I have already treated of It now remaineth that I further manifest how the Father the Son and the Holy-Ghost do co-operate both in the beginning progresse and full perfecting this worke in us shewing how that they do draw us and quicken us and increase grace already wrought in us CHAP. XIIII The Father the Word and the Spirit doe draw us THe Scripture setteth forth our unwillingnesse in the first act of our conversion two wayes by two severall sorts of Metaphors First by comparing us to an unwilling creature that will not follow but it must be drawne Secondly by comparing us to a dead creature that cannot follow unlesse it be made alive Fiâ—st God draweth leadeth us to himself he drew the Israelites with the cords of love with the bands of a man Hos 11.4 God of us men that are unwilling by nature doth make us willing through grace powerfully inclining our wills and affections to follow himselfe we having without him no sufficiency of our selves 2 Cor. 3.5 1 Cor. 4.7 This worke is equally wrought both by First God the Father who draweth us to Christ for so the Lord Jesus witnesseth John 65 44. No man can come to me except the Father that sent me draw him And surely when the Father hath drawn us into Christs hands it is not all the powers of the Prince of darkenesse shall draw us back Mat. 16.18 Joh. 10.29 It is a gift given to us of the Father that we have any power to do good Joh. 6.65 Jam. 1.17 Secondly God the Sonne who draweth us to himselfe so he promiseth John 12.30 When he is lifted up from the earth he will draw all men to him and thus the Church desireth of Christ Cant. 1.3 Draw me and we will run after thee And no wonder for without him we can do nothing Joh. 15.4 5. it is from him wee have power to do good Phil. 413. he it is that strengthneth us with his grace that all the principalities and powers of the Prince of darkenesse shall never pluck us away or draw us back from him Joh. 10.28 Thirdly God the Holy-Ghost who draweth us Jer. 31.3 who in the same chapter as I have shewed out of the 31. verse with Heb. 10.15 16. maketh a Covenant with us He it is that the children of God are led by Rom. 8.14 even as blinde and impotent persons by a guide We cannot confesse Jesus to be the Lord without him 1 Cor. 12.3 Through Christ we have an accesse by one spirit unto the Father Eph. 2.18 Loe all the three Persons described by the Apostle in working this worke The Father to whom we have accesse the Sonne as the way Joh. 14.6 through whom we have accesse and the Holy-Ghost in whom we have accesse as our guide and Conductor There is there distinct and Personall order of working in which they worke as they are three distinct Persons whose Power and Essence is one as their work is one In respect therefore of the Essence there may be said to be one common operation but in respect of the distinction of Persons there is a distinct manner of working CHAP. XV. The Father the Sonne and the Holy-Ghost doe quicken us THe Lord quickneth us with his grace who were dead in tresâ—asses and sinnes Eph. 5.1 5. 1 Tim. 5.6 Mat. 8.22 It is a Work of one God in three Persons to give not onely corporall life 2 Kin. 5.7 but also spirituall life Hos 6.1 2. First the Father quickneth whom he will Joh. 5.21 Secondly the Sonne quickneth whom he will Joh. 5.21 Thirdly the Holy-Ghost quickneth Joh. 6.63 Rom. 8.11 and it is whom he will he quickneth For he diâ—â—â—eth his Gra es severally as he will 1 Cor. 12.8 11. This mighty Work of quickning those that were dead in trespasses and sinnes is wrought by the Father the Sonne and the Holy-Ghost who doe co-operate and yet are one and the same efficient cause as they are one God of that spirituall life which the children of God live by CHAP. XVI The Father the Sonne and the Holy-Ghost doe give Grace to us and multiply Grace on us THe Lord doth not onely give Grace to us but he also increaseth his gifts and multiplyeth his graces on us He is the God of peace that sanctifieth us throughout 1 Thes 5.23 he doth begin good in us he doâ—h perfect it he doth finish it Phil. 1.6 Phil. 2.13 This is an essentiall worke of God and is common to the Father to the Sonne and to the Holy-Ghost First the Father giveth us Grace and Peace For this cause the Apostles pray to him for it Eph. 1.2 Col. 1.2 Phil. 1.2 Rom. 1.7 Rev. 1.4 and he multiplieth his Graces he gives us Jude ver 2. Secondly the Sonne giveth us Grace and Peace For this cause the Apostles pray to him for it Col. 1.2 Eph. 1.2 1 Thes 1.1 Rev. 1.4 5. and he multiplyeth those Graces he giveth us 2 Pet. 1 2. Jude ver 2. Thirdly the Holy-Ghost giveth us Grace and peace The Apostle for this cause prayeth to him for it Rev. 1.4 who though one Eph. 2.18 2 Cor. 11.4 1 Cor. 12.4 yet is he called the seven Spirits First in regard of his manifold Gifts and operations to all Churches Secondly in regard of particular relation that he had to these seven Churches to whom John wrote Thirdly he describeth him as he saw him in the Vision who is after described of John as seen of him in the forme of seven lights Rev. 4.5 Secondly he multiplyeth the graces he giveth us strengthening us with might in the Inner man Eph. 3.16 It is the undivided Work of one God in three Persons to give grace and to multiply on the Church those graces he hath given it causing it to increase with the increase of God as Paul speaketh Col. 2.19 CHAP. XVII The Father the Sonne and the Holy-Ghost doe give Testimony to us assuring us we are the Lords THe Lord doth not onely give Grace to us and increase the Graces he hath wrought in us 1 Thes 5.24 Phil. 1.6 but also witnesseth to our soules the sincerity of these graces he worketh in us and testifieth in our hearts his salvation he hath wrought in Christ for us for surely he that alone made the heart he that alone searcheth the heart he that alone worketh grace in the heart can alone testifie unto the heart with comfort Act. 15.8 the truth of those soule-satisfying graces that he hath wrought in us whenas by faith he purifyeth the heart Act. 15.9 The comfortable attestation of these graces therefore in our hearts is a worke of the Father Sonne and Holy-Ghost who as I have already shewed made the heart know the heart and worke grace in the heart and doe worke in witnesse-bearing to our hearts of the truth of those
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
their Works both common and Essentiall as I have shewed to whom by so many wayes are we tyed to service and obedience but more especially are we bound to love him for he hath loved us first 1 Joh. 4.19 CHAP. V. We must love the Father the Sonne and the Holy-Ghost GOD is the onely proper Object of our love whom we must love for himselfe but our Brother in and for God He is to be loved with all our heart with all our soule and with all our might this is the first and treatest Commandement Mar. 12.30 He is one Lord Mar. 12.29 but three Persons the Father the Sonne and the Holy-Ghost who is thus to be loved First the Father is thus to be loved This the Apostle supposeth If any man love the world the love of the Father is not in him 2 John 2.15 Secondly the Sonne is thus to be loved This our Saviour enjoyneth us to love him above our Neighbour of what neere relation soever he be to us yea above our self and therefore with the love required in the first and great Commandement It being that love which is due to God alone Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his owne life also he cannot be my Disciple The Father loveth them that love the Sonne John 14.24 And no marvell for the loving of the Sonne is the loving the Father and the hating of the Sonne is the hating of the Father also John 15.23 24. Three times did the Lord demand of Peter who had three times denyed his Lord. Simon sonne of Jonas lovest thou me John 21.15 16 17. yea the Apostle Paul commandeth 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha accursed till the Lord commeth And surely the love of Christ to us was boundlesse Ephe. 3.19 our love to him must be so likewise if possibly we can he is the First and the Last Rev. 1.17 Rev. 2.8 The first good cause and the last good end he is the chiefe good to the soule and therefore to be loved above all by the soule Thirdly the Holy-Ghost is thus to be loved This the Apostle John supposeth Every one that loveth him that begat loveth him also that is begotten of him 1 Joh. 5.1 We are begotten and regenerated of the Spirit John 3.5 6 8. whom we are to love above our Brother that is begotten of him for we are to love our Brother in him and for him Paul beseecheth the Romans by the love of the spirit Rom. 15.30 Not that love wherewith he loved us but wherewith we love him I beseech you saith he for the Lord Jesus sake and for the love of the spirit that ye strive together is your prayers to God for me But why saith he for the Lords sake and for the Spirits sake or for the love of the Spirit Surely it was to set forth unto them his vehement obtestation or greater desire There being a greater tye of love that we are bound withall to the Lord Jesus and to the Holy-Ghost then there is to any particular Brother or to the whole Church of God for these are equally to be loved with the Father Thus the Father the Sonne and the Holy-Ghost is that one Jehovah our God whom we must love with all our hearts with all our soules and with all our mights Deu. 6.4 5. where there is two causes imployed why we ought to love this one Lord First for his own Nature and being He is Jehovah who as he hath being of himself and giveth being to us so he is to be loved of himself and for himself but our Brother is to be loved in him and for him Secondly for his Covenant of grace which he made with his Church and people which brought Israel out of Egypt which gave his Law to Israel which was the Father the Sonne and the Holy-Ghost as I have shewed If therefore our love be free let us set it on him who is worthy to be loved but if our love be vendible who is fitter for it then God who hath paid so deare a price for it and so dearely bought it Let us give him our Mites who hath given us so many Talents Let us love him with all our hearts who hath loved us with such an infinite love Let our whole affection of love be wholly placed on him who is truly lovely who placed his love on us when there was nothing in us worthy of his love for he did not finde but did make us lovely Ezek. 16.6 CHAP. VI. We must heare the Father the Sonne and the Holy-Ghost AS we must give Divine Worship to God serve him and love him So must we like wise believe 〈◊〉 him who is the onely object of our Faith It is the honour of the true God to be believed on his Word but man who is subject to errour 1 Cor. 13.7 may not challenge this to himself The Lord can neither deceive nor be deceived but the best of Men may deceive and be deceived Gal. 2.13 1 King 13.18 we Therefore First Heare God Secondly Know God Thirdly Beleeve in God Fourthly Hope and trust in him First we must heare God He that is of God heareth God and his word John 8.41 It is the marke that Christ giveth to his Sheep that they will not heare the voyce of strangers John 10. yea hearing is the ordinary meanes of salvation Rom. 10.13 14. That which David called a boring of the eare Psal 40. the Apostle citing that place called it a fitting of the body of Christ Heb. 10.5 A body hast thou fitted me why because the eare was a principall member whereby he gave obedience to God his Father This duty we owe to God alone to whose Word we must yeild the obedience of faith Rom. 16.26 and therefore beleeve because he speaketh It is the Psalmist argument He that made the eare shall he not heare Psal 94. And surely we may likewise conclude He that made the eare shall not he be heard In regard therefore of creation we owe this duty to Father Sonne and Holy-Ghost First the Father is to be heard This Christ supposeth when that he saith Luke 10. He that heareth me heareth him that sent me Christ indeed as God and Man as he was the Minister of Circumcision Rom. 15.8 the great Doctor of the Church taught them from his Father John 12.49 He came in his Fathers Name John 5.43 and his Doctrine was his Fathers John 7.16 He did not speake of himself John 7.17 But as he is the Sonne of God equall with the Father so we are to heare him as we heare the Father thus he beareth witnesse of himself John 8.18 Secondly the Sonne is to be heard Ephes 4.21 So the Father commandeth Mat. 17.5 This is my well-beloved Sonne heare him The Sonne himselfe requireth it and promiseth eternall life to them that heare him John
5.24 And the Holy-Ghost enjoyneth it Dâ—ut 18.15 Heb. 2.5 Heb. 12.25 threatning destruction to them that will not heare him and Christ telleth you that his sheepe have his eare-marke by which they are known They heare his voyce Joh. 10.4 5. we must heare the Voyce of Christs Ministers but it is only as they are his Embassadors and are not to be heard in their owne but in his Name There is therefore a great deale of difference between the hearing of Christ and the hearing a Disciple of Christ Jesus First the Lord Jesus is to be heard as the Law-giver Joh. 13.34 but they are to be heard as the Interpreters of the Law Secondly the Lord Jesus is to be heard of and for himself the Word we receive is his Word Col. 3.16 and he delivereth it in his own Name Verily I say unto you John 3.3 5 11. Joh. 5.24 25. Joh. 6.47 53. Joh. 8.51 Joh. 10.7 Joh. 12.24 He opposeth his own Authority against the false glosses of the false Teachers Mat. 5.22 32 34 39 44. If he did urge Scripture it was not that he did receive testimony from any of the Writers thereof Joh. 5.33 34. but first in regard of his Hearers weaknesse who not knowing him to be the Sonne of God preferred the writings of his servants the Prophets before his Word Joh. 5.39 secondly it was to teach us by his example what to doe thirdly it was not to confirme his words to us by Scripture but to confirme to us our faith in the Scriptures But the word that the Prophets and Apostles had was from him That which I have heard from the Lord of Hoasts the God of Israel have I shewed you saith Isaias Isai 21.10 and that which I received from the Lord Jesus delivered I unto you saith Paul 1 Cor. 11.23 they deliver the word not in their own names but in the Name of Christ whose Embassadors they are and in whose stead they are to be heard 2 Cor. 5.20 Thirdly the Holy-Ghost is to be heard Let him that hath an Eare heare what the Spirit saith unto the Churches Rev 1.7 11 17 29. Rev. 3.6 13 22. It was a sinne reproved in the Jews by Stephen that were uncircumcised not onely in heart but also in eare who did alwayes resist the Holy-Ghost Act. 7.51 His power they could not resist but his Doctrine they did whenas they would not hear it they would not receive it And it was confessed by the Jewes as a great transgression Nehem. 9 3O that they would not give care to the Spirit of God testifying agaâ—nst them by the Prophets We are therefore to hear the Father the Son the Holy-Ghost yea the hearing of one is the hearing of all the despising of one is the despising of all He that heareth the Sonne heareth the Father Joh. 5.38 Luk. 10.16 He that heareth the Holy-Ghost heareth likewise the Sonne Rev. 2.1 7. The words which in the beginning of the seven Epistles are ascribed to the Sonne of God are in the conclusion of them attributed to the Spirit of God Jesus Christ is described in all the Prefaces yet in the end of them as if the Holy-Ghost were the onely Author we are commanded to heare what the spirit saith to the Churches Because the hearing of the Spirit is the hearing of Christ who together with the Father is one with the Spirit who are Essentially one God The Spirit proceeding inseparably from God cannot be divided from the Father and the Sonne For though he be Personally distinguished yet is not Essentially divided from them 1 Cor. 2.11 He is in the Father and the Sonne as the Spirit of man is in man which is not essentially distinct from the man in whom it is CHAP. VII The Knowledge of the Father of the Sonne and of the Holy-Ghost is requisite to salvation THe Lord Jâ—sus will be revealed from Heaven in flamiâ—g fire rendring vengeance to all them that know not God 2 Thes 1.7 This Knowledge of God even as all the Honour we give to him we have from God He giveth us first ability to know him and we returne but that to him which we have received from him we give God his own 1 Chron. 29.12 He giveth us understanding that we may know him that is true 1 Joh. 5.20 we cannot know God but by that knowledge which is given us of God None knoweth who the Son is but the Father and who the Father is but the Sonne and he to whom the Sonne will reveale him Luke 10.22 And as it is the Worke of God which he doth worke in us rightly to know him So it is an honour which he requireth of us and our duty which we must doe to him rightly for to know him He that commeth to God must beleeve that God is and that he is the rewarder of them that seek him Heb. 11.6 For if we are without the knowledge of God we are Aliens to the Common-wealth of Israel Ephes 2.12 First we know God the Father It is eternall life to know him John 17.3 the want of this knowledge of him maketh Men fall into sinne Joh. 16.2 3. Secondly we must know God the Sonne It is eternall life to know him John 17.3 1 Joh. 5.20 the want of the knowledge of him causeth men to fall into sinne John 16.2 3. and to be strangerâ— to the Common-wealth of Israel Ephes 2.12 Paul desired to know nothing but Christ and him crucefied 1 Cor. 2.2 accounting all things else in comparison of this to be losse and dung Phil. 3.8 Thirdly we must know God the Holy-Ghost It is a marke of those that have eternall life to know him Joh. 14.17 Our Saviour maketh it a difference between the World and his Disciples the Unbeleevers and the faithfull They know him not but these truly know him and beleeve in him Endeavour therefore to informe thy soule with the true knowledge of God without this Knowledge in vain doe we know all other things The least glimpse of the knowledge of these 3 in one essence is better then all the brightest gleamâ—s of humane Philosophy or earthly skill Where the true knowledge of one Person in the God-head is the knowledge of the other If thou knowest the Sonne thou knowest the Father also Joh. 8.19 John 14.7 the seeing of the one is the seeing of the other also Joh 14.9 Joh. 12.45 He that denyeth the Sonne the same hath not the Father 1 Joh. 2.23 He that hath the Holy-Chost hath the Sonne also For when Christ would send the Holy-Ghost he faith I will not leave you comforthlesse I will come to you John 14.18 He came in the Holy-Ghost For as he Father and Sonne are one John 10.30 so the Sonne and Holy-Ghost are one yea all the three are one 1 Joh. 5.7 and mutually in each other The Father in the Sonne and the Sonne in the Father John 10.38 John 14.11 and the spirit in the Father ana the Sonne as the spirit of man is
in man as the Apostle intimâ—teth 1 Cor. 2.11 and the Father and the Sonne are in the spirit Zack 7.12 The Lord of Hoasts in his spirit hath sent by the hand of his Prophets so it is word for word in the Originall which was the Father and the Sonne who are called by the same Prophet particularly the Lord of Hoasts The Father is so called Zach. 2.9 and the Son likewise Zac. 2.8 yea the Holy-Ghost is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.11 the Spirit of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.12 That spirit which is of God and therefore of the same nature co-essentiall with him CHAP. VIII We must beleeve in the Father and in the Sonne and in the Holy-Ghost THe greatest honour we can doe to God is beleeve him Whereas contrarywise it is the greatest affront we can offer unto him not to beleeve him He that beleeveeh not God hath made him a lyar 1 Joh. 5.10 And what greater disgrace can be put upon any then to give him the lye How much more disgracefull is it not to believe the God of truth He enjoyneth us to beleeve in him Not for any Good he receiveth thereby Job 22.2 3. Job 35.6 7 Psal 16.2 but for our good which we shall enjoy by doing that which he requireth even by beleeving that which he promiseth Without it iâ— impossible to please God Heb. 11.6 or to have our soules saved Mar. 16.16 we must therefore beleeve in God this Father This faith thou professest in the Creed when thou sayest I beleeve in God the Father Our Saviour sheweth they that beleeve in him have everlasting life Joh. 5.24 Secondly the Sonne This faith we prosesse in the Creed when in the second Article we say and is Jesus Christ This faith in Christ God the Father commandeth Joh. 6.29 This is the worke of God that ye beleeve on him whom he hath sent God the Sonne requireth it of his Disciples John 14.1 Ye beleeve in Gâ—d beleeve also in me He requireth it also of the blind man Dost thou beleeve in the Sonne of Gâ—â— Joh. 9.35 yea he requireth it of all John 3.15 16. John 12.36 promising to him that beleeveth in him out of 〈◊〉 â—elly shall flow Rivers of living water John 7.38 He Lastly commendeth the Church of Pergamus for not denying his faith Rev. 2.13 God the Holy-Ghost reproveth the want of it in the World John 16.9 John Baptist the fore-runner of Christ doth make it an infallible marke of those that have eternall life even as sure as if they did already injoy it Joh. 3.36 And the Lord Jesus telleth the Jews that if ye beleeve not that I am ye shall dye in your sinnes Joh. 8.24 And no marvell for the beleeving in Christ is the beleeviâ—g in God Ioh. 12.44 Act. 16.31 with 34. and the not beleeving in Christ is to make God a lyar 1 Ioh. 5.10 whereas by faith in him we are sanctified Act. 26.18 and justified Rom. 3.26 Thirdly the Holy-Ghost This faith we professe in the Creed in the eighth Article when as we say I beleeve in the Holy-Ghost The Apostle shewed that the Israelites entred not into Canaan because of unbeleefe Heb. 3.18 whom did they not believe was it not He whom they tempted proved and grieved Heb. 3.9 10. That this was the Holy Ghost the Apostle expresly affirmeth Heb. 3.7 Besides how can they call on him in whom they have not beleeved Rom. 10.14 Or how can we be Bâ—ptized in the Name of him in whom we doe not believe Mat. 28.19 There being but one faith one baptisme one God Eph. 4.5 6. One faith and one baptisme in regard of the object that is to be beleeved on and to be baptized in though there be divers in regard of the subject who beleeveth and is baptized The Holy-Ghost therefore in whose Name we are baptized is to be beleeved in There is but one faith in God the Father Sonne and Holy-Ghost who are therefore one God For if the Sonne and the Holy-Ghost were not one with the Father but did differ in Essence and Nature they would be divers Gods and the faith in them likewise would be divers And surely in the Creed we professe our faith in one God and yet three Persons are named the Father the Sonne and the Holy-Ghost Where the unity of the God-head and the Trinity of Persons is intimated and imployed CHAP. IX We are to hope and trust in the Father in the Sonne and in the Holy-Ghost AS God alone is the object of our faith so is he likewise of our hope We are commanded to hope and trust in him 1 Tim. 6.17 we are commanded and blessed for it Prov. 16,20 Psal 84. last Psal 146.5 Jer. 17.7 whereas they are discommended and cursed who trust in man and depart from God Ier. 17.5 The Name of the Lord is a strong Tower the Righteous flye unto it and are safe Prov. 18.10 They are set aloft so the Originall will beare it out of the reach of danger It is the singular Phraise of Abraham that against hope he beleeved in hope Rom. 4.18 It was without the hope of nature yet in the hope of grace above the hâ— in man yet under the hope in God We must hope and trust in God First the Father Thus we are to place our hope in God that cannot lye Tit. 1.2 who promised salvation to us in Christ before the world began 2 Tim. 1.9 Secondly the Sonne Thus did Paul Eph. 1.12 Phil. 2.19 And good reason for he is our hope 1 Tim. 1.1 Col. 1.27 The hope of Israel Act. 28.20 and he in whom the Gentiles trust Rom. 15.12 yea they are blessed that trust him Psal 2.12 Thirdly the Holy-Ghost A woe is denounced against the people of Israel tor trusting in Egypt and not on him who as the Prophet speaketh cover with a covering but not of Gods Spiâ—it Isai 30.1.2 sheltering themselves in time of danger under humane aide and neglecting the Divine protection of Geds Spirit The Apostle sheweth there is but one hope of our calling as well as one Lord one faith one baptisme one God Eph. 4 4 5 6. If therefore the Sonne and Holy-Ghost was not one and the same God and Lord with the Father it would not be one and the same hope in the Father Sonne and Holy-Ghost And without doubt we believe in him we hope in him to whom we give up our Names in Baptisme and with whom we doe then make a Covenant which is one God in three Persons we being baptized in the Name of the Father and of the Sonne and of Holy-Ghost CHAP. X. We are Baptized in the Name of the Father and of the Sonne and of the Holy-Ghost BAptisme properly and strictly taken is a Sacrament of initiation wherein those to whom the Covenant belongeth being washed with water are consecrated to the service of the great Lord of heaveÌ„ earth ingrafted into the Church made partakers of all the