SCRIPTURE MANIFESTATION of the Equalitty of the Father, Son, and Holy-Ghost. Wherein is above an Hundred Particulars by parallel places of Scripture, this truth is clearly confirmed; NAMELY THAT THE Scriptures Manifest the Son, and Holy Ghost to be God equal with the Father, by ascribing to them such Names, Attributes, Works, and Worship, as are proper to God alone. By BENJAMIN AUSTIN, Pastor of the Church of God at Castle-Ashbey in Northamptonshire. There are three that bear record in Heaven, the Father, the Word, and the Holy-Ghost, and these three are one, 1 Joh. 5.7. Go and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy-Ghost, Mat. 28.19. Awake O Sword against my Shepherd, and against the man that is my fellow, saith the Lord of Hosts, Zac. 13.7. Christ Jesus, who being in the form of God, thought it no robbery to be equal with God, Phil. 2.5, 6. LONDON, Printed for P. W. and JOHN WRIGHT, at the King's 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 seem to profess Christ, yet in truth did oppose him, which in words would confess him, but in works would deny him, Tit. 1.16. If the first Age of the Church could not escape the fury of Satan: and if those more pure times did not avoid the unbridled rage of his Antichristian Darlings: we that live in the latter days, which are the perilous times, must not look to be free from Satan's 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 days, is now grown to it's full maturity: it than began only to work, 2 Thes. 2.7. it is now acting with the efficacy of Satan with all power, and signs, and lying wonders, 2 Thes. 2.9. And however there are many Antichrists in the world, yet according to John's threefold description of them, we may work them into three heads; For they are such as deliver poisonous Doctrine not truly grounded on God's Word, and do oppose, first, the Divine Nature of Christ: secondly, the Humane Nature of Christ: thirdly, the Offices of Christ. First, there are Antichrists, who do oppose the Divine Nature of Christ, as Cerinthians, Arrians, Samosatenians, Jews, Turks, and in a word, the Sarcinians, whose Doctrine is as it were a filthy sink, into which all the Heresies of former and latter Ages have emptied themselves. These the Apostle John directly describeth, 1 Joh. 2.22, 23. He is Antichrist that denyeth the Father and the Son. For although never any Antichristian Heretic did in words deny the first Person; and however they may pretend with the blinded Jews, and misled Turks, they do honour the Creator of the World: yet by taking away that personal relation which he hath to the Son, they deny him by consequence to be a Father, and dishonour both the Father and the Son. However therefore they would undeseemedly fasten on us the Name of Antichrist, because we affirm the Lord Jesus in Nature, and Essence, to be equal with the Father, whenas even the Father styleth him his fellow, Zac. 13.7. and the Son, who is in the form of God thinketh it no robbery to be equal with God, Phil. 2.7. who was the only begotten Son of God, Joh. 1.14, 18. Joh. 3.16, 18. 1 Joh. 4.9. and said, that God was his proper Father, Joh. 5. ●8. and he is said to be his proper Son, Rom. 8.32. (for the word translated own is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Original) yea he is the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Son, and by denying Christ to be the eternal Son of God, they deny also God the Father to be a true and eternal Father. Thus do they rob them both of their excellent glory: making the one to be no proper Father of Ch●●st, and the other to be no proper Son of God, whom they blasphemously affirm 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 showeth him to be of an Antichristian Spirit, that denyeth Jesus Christ to be come in the flesh. Thirdly, they are Antichrists who do not oppose directly the person of Christ, but by delivering Doctrine contrary to the Word, do oppose Christ in his threefold Office. First, they depive Christ of his Kingly Office, and make the Pope the Supreme, and Head of the Church, exalting him above all that is called God, 2 Thes. 2. namely above Angels, Magistrates, Devils, which in Scripture are called Gods; yea, above God, and Christ, whenas they give power to him to prescribe Laws, which are more authentic to them, than the Laws of God. None being of power to dispense with his, as he can, and doth with Cod's Laws. And they attribute such sovereignty to him, as not only to forgive sins on earth, but to place, or displace souls in Heaven, or in Hell at his pleasure. Secondly, they take away the Prophetical 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, Counsels, Decreees, Decretals, Traditions, and their corrupt glosses of the Text above the Scripture. And with their Anagogical, Allegorical, and Tropical 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, works of Supererogation, and a thousand the like inventions, have taken away the one all-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 error, to have made us to separate from her, even her soule-destroying Doctrine of Justification by Works. For as the Apostle speaking of the Jews, told the true Church of Rome, Rom. 10.3. They being Ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God. These the Apostle John principally deciphereth in the Revelations, Rev. 13. etc. However, these Antichrists are divided, and do crash one against another, yet all do fight against Christ, and do oppose his Church. They being like Sampsons' Foxes, joined together by the tails, with the fire of dissension betwixt them, whereby they do set on fire Gods dear beloved Vineyard. And although Antichrist had always a mouthful of blasphemies, yet never were there more loathsome blasphemies belched forth from the rotten hearts of his corrupt followers, then in these latter days. For now many in a pretended zeal against the whore of Babel, have joined with the false prophet Mahomet, and out of a seeming opposition to the Romanish Antichrist, have embraced the Turkish Antichrist, whereby the hearts of sound professors have been sadded; those who have been weak 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 Heretical opinions, miserably blaspheming God, and deploredly making shipwreck of faith, and a good conscience, 1 Tim. 1.19, 20. And surely, it maketh my heart to melt, and my soul to mourn in secret, to see how greedily men such in this Antichristian poison, in stead of the pure milk of the Word; poisoning thereby there own souls, and with their poisonous breath endangering, if not infecting the souls of others; making them to vilify the Son of God, and to do despite to the spirit of Grace. Now that which first revived this cursed Monster of opinion in our Father's days, was carnal 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 Turkism together. But that which hath since heightened 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 unequal combat: is first, their natural blindness, which maketh them to have the gross conceits of God, and of his simple Nature; They conceiving him to be like some corporal Substance, and therefore require alike instance in Nature in this mystery, whereas the Lord is of a pure, spiritual, transcendent Nature. Secondly, Pride, who although they cannot fully understand what their own souls 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 speak evil of the things they understand not, who therefore shall utterly perish in their own corruptions. And as he showeth, 2 Pet. 2, 1. By denying the Lord that bought them, bring upon themselves swift destruction. Thirdly, Giantlike ambition, who think themselves able to resist truth, though manned with a whole army of Martyr's confessors; Fathers living in all Ages of the Church. Fourthly, Gross Ignorance, and false glosses of the Scripture, which they wrist to their own destruction, 2 Pet. 3. Fifthly, the not considering of God's wrath against them, which have formerly undertaken this and the like cause, as against Arrius, Cerinthus, Olympius, Valens, the Arrian Emperor, 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 died 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 dart 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 cried out, Thou hast overcome me, O Galilean. But haply some will object against me, first, why I should adventure to traffic in public, when others who have more, and greater Talents, yet desire to keep theirs private. In brief, all that I shall say for myself is this; An earnest desire of doing good, hath put me on this labour, and hath made me to seem carelessly prodigal of my little; Oh that it were as fervent in richer hearts, and that they would traffic in the like kind. How would the Church of God which is beautiful as Tirzech, comely as Jerusalem, be also then terrible to the enemies thereof, as an Army with Banners? Whereas yet (me thinks) I hear opposed truth cry aloud for help, and do see the languishing Church rob of her Children, with cheeks bedewed with tears, bewailing herself, and spreading her hands, imploring aid of all her friends, and crying out in the bitterness of her soul to all that pass by. Look away from me, for I will weep bitterly? labour not to comfort me, because of the spoiling of the Daughter of my people. Oh that all in their several places, would endeavour to quench these horrid flames of Doctrinal Errors, and that to this end they would with the Children of Israel, 1 Sam. 7.6. draw water out of their hearts, and pour 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 plainness 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 cometh plainly attired, nor disregard so●d Doctrine, although she weareth a homely dress. 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, than any neatness of stile. Besides, I held it most fit to speak of the Lord in his own words, and not in the wisdom of speech, and I desired Gods holy Spirit, rather than man's enticing words. As touching the Fathers, I have indeed seldom 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 Subject 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 mysterious 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 conceived, which we cannot utter. The path of this truth is narrow, slippery, steep, and therefore it will not admit of a straggler, to rove up and down in a wand'ring 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 terms of Art, which haply are no ways used but in that Art: and why should Divinity which is more excellent than all Arts and Sciences be debarred that common privilege, which every inferior 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 quarrel with the words that express it. Thirdly, the words were used in the Church long before the Council 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 Root, 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 ● 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 Prophet's 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. etc. First, as touching the word Person, which we use, because we have no fit. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is applied to the Father, Heb. 1.3. as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is ascribed to the Father, Mat. 18.10. to the Son, 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 personal Acts ascribed to it. Surely then the word Person may be given to the Father, to the Son, 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 only 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 spoke 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 show there is none greater, nor lesser than other: you have, first, the Spirit, and from him are derived gifts, vers. 4: secondly, the Son, and from him are Administrations, vers 5. thirdly, the Father, and from him your have Operations, vers. 6. you have in the like manner, the Son, mentioned in the first place, before the Father, 2 Cor. 13.14. 2 Thes. 2.16. Gal. 1.1. Eph. 5.5. Sometime the Son, put in the last place, after the Holy-Ghost, Rev. 1.4, 5. Though the usual order of the Scriptures, is Father, Son, and Holy-Ghost, Mat. 28.19. 1 John 5.7. 1 Thes. 3.11, 12. If men were not blinded with sin, they might see this their great error, in fight 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 embrace 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 work 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 eternal life, Judas 21. Which is the prayer of him, who through the grace of the Lord Jesus hath devoted himself to the service of the least of Christ's little Ones, which believe in him, And is Yours in the Lord jesus, BENJAMIN AUSTIN. The Scriptures manifest the Son and Holy Ghost to be God, equal with the Father, lib. 1. c. 1. By ascribing to them 1. Such names ●s are proper to God only, cap. 2. as In the Old Testament 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. Eternal, 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. Special works, the benefit whereof reach only 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 concern, 1. The Church in general, 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 Strengthening them in their callings, cap. 9 9 Sending Pastors and Teachers, cap. 10. 10 Giving laws to the Church, cap. 11. 11 Giving the law on Sinai, cap. 12. 12 The transg ession whereof doth offend him, c. 13. provoke him, c. 14 13 Working wonders, cap. 15. 14 Gifts of Miracles, cap. 16. 1● Building the Church, ca 17. 16 Raising the Dead, cap. 18. 1. Election, cap. 2. 2. Redemption in keeping and and delivering us from 1. Sin, cap. 3. 2 Satan, cap. 4. 3. Wrath to come, ca 5. 3 justification in regard both of 1. Remission of sins or healing the ●oul, cap. 6. 2. Imputation of the Righteousness of Christ, cap. 7. 4. Faith, cap 8. 5. Hope, cap. 9 6. True Knowledge, cap. 10. 7. Our union and communion with God, cap 11. 8. Adoption, cap 12. 9 Sanctification in the beginning and progress thereof by Drawing us to him, c. 14. Quicknin us, cap. 15. Multiplying his graces in us, cap. 16. 10 Giving us testimony we are his, c●p. ●7. 11. Sealing us, cap. 18. 12. Giving unto us Christian Liberty, cap. 19 13. Glorification, cap. 20, 2. The Faithful in particular, Sect. 4. as namely, in In both the old, and in the new 1. Father, cap. 13. 2. Highest, cap. 14. 3. Lord God, cap. 15. 4. L. G. Almighty, c. 16 5. Great G d, cap. 17. 6. Great King, cap. 18. 7 The G. of Israel, c. 19 2. Such Attributes as are proper to God, lib. 2. cap. 1. as 3. Such works as are proper to God. lib. 3. which are either 4 Such divine honour and religious worship as is proper to God al●ne. lib. 4. as 1. Worship given by Men, cap. 2. Angels, cap. 3. 2. Obedience and Service, cap. ●. 3. Love, cap. 5. 4. Hearing of him, cap. 6. 5. Knowledge of him, cap. 7. 6. Believing on him, cap. 8. 7. Hoping and trusting on him, cap. 9 8. Baptising in his Name, cap. 10. 9 Swearing by him, cap. 11. 10. Prayer, cap. 12. 11. Praise by Men, cap. 13. Angels, cap 14. 12. Building to him the Temple of Jerusalem which was his house, built for his honour and worship, cap. 15. 13. Legal Sacrifices were offered to him, cap 16. 14. Glorifying him in our lives and conversations, cap 17. THE Consubstantiality and Equality of FATHER, SON, and HOLY-GHOST; Who are but one GOD, yet three Persons: Distinguished from each other, both internally, by their Personal Properties; and externally, by their order in coworking. The first Book. The Names of GOD are equally ascribed to FATHER, SON, and HOLY-GHOST, in the Scriptures. CHAP. I. THERE is nothing which a Christian can know with more comfort, or err in with greater danger, than this great and holy mystery of three Persons in one divine essence; the conceit either of three substances, or of but one subsistence, is erroneous and damnable: Neither have we (I say not any better, but) any other Guide, to direct us with safety to search out this mysterious Truth, but the holy Scriptures. Reason must not bear sway herein; not because it contradicteth that, but because this transcendeth that; where, if Reason might be admitted our Pilot, to steer our Faith in its right course, it would not be praiseworthy to believe. But when Faith layeth hold on a bare Truth, which is above Reason; now we believe, not because it is many ●sted by sense, or demonstrated by Reason, but b●cause it is so taught in the holy Scriptures: This is that which maketh us happy, and our Faith commendable. As our Saviour telleth Thomas, when he was by his outward senses convinced of the Lord Christ's divine power: Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have beleev●d, Joh. 20.29. For it is a sign we take God at his word, when we believe a Truth, because the Scripture affirmeth it. And without doubt, the Majesty of Heaven is so fare pleased to reveal himself to us in his Word, as we (clothed with corruptible bodies) are capable of: by which we may know so much of God, as is not only useful for our comfort, but also needful for our salvation. The greatest measure of this knowledge, which we can attain in this life, is but dark, in comparison of that clearer Light which we shall enjoy in Heaven: Although even that will not be a total comprehending of the Lords infinite Majesty, yet it will be a full apprehending, in respect of ourselves, who are finite creatures; and therefore cannot know so much of an infinite God, as he himself knoweth of himself. In that place of Paul; Then shall I know, as also I am known, 1 Cor. 13.12. The word (as) is a note of quality, not of equality; it intimateth a likeness, it demonstrateth no proportion: yet we shall have such a perfect and certain knowledge of God, as will conduce to our eternal felicity. In the mean while, the Lord affordeth us some comfortable glimpses of his Divine Majesty; He looketh forth upon us out of the windows, and showeth himself through the Lattesse, Cant. 2.9. We may see Christ shining gloriously on our souls through the grates and windows of his Word and Sacraments: The wall of our flesh hindereth the full fruition of him. We can only by the eye of Faith see the Lord as through a Glass, darkly, 1 Cor. 13.12. We see him in the Ministry of his Word, which we shall do well, if we take heed thereunto, as unto a Light that shineth in a dark place, until the day dawn, and the Daystar arise in our hearts, 2 Pet. 1.19. The Scriptures are the Light which we must look unto, that we may steer our Faith aright in the troublesome Sea of this World, that we may not make shipwreck of Faith and a good Conscience, 1 Tim. 1.18, 19 Oh that we would consider, that in all the ways wherein we walk, if we have not this Light to direct us, we either wander in darkness, or are misled by an ignis fatuus, a mock-Light; which if we follow, we hazard our souls, and lose our true comfort: And amongst other Truths, we shall clearly discern (if we look not through the false-colouring Spectacles of Arrius) even this Truth; That the Son and Holy-Ghost are God, equal with the Father, when as the Scriptures ascribe to them such Names, Attributes, Works, Worship, as are proper to God, and common to them with the Father. CHAP. II. The Scriptures manifest the Son and Holy-Ghost to be God, equal with the Father, by ascribing to them equally with the Father, such Names as are proper to God. FOr these, who have the Names of the true God in the Scriptures properly, definitively, and absolutely predicated of them, even as the Father hath, are truly God, as the Father is. But the Son and the Holy-Ghost have the Names of the true God properly, definitively, and absolutely predicated of them in the Scriptures, even as the Father hath. Therefore the Son and the Holy-Ghost are truly God, as the Father is. The Major is evident; the Minor I shall prove by induction: showing unto you out of the Scriptures, That not only one or two Names of God, but all the usual Names of God are equally attributed to the Father, to the Son, 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 Almighty, 15. Great God, 16. Great King, 17. The God of Israel. CHAP. III. The Name Jehovah is ascribed to the Father, to the Son, 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 himself, 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 only. 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 Jews, which out of superstition would not speak 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 Greeks', but speaking in the Genitive Case, he putteth this Name in the Nominative, Rev. 1.4. according to the Hebrew form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Je, the first syllable of the Name Jehovah, is a note of the time to come; Jeheveh, He will be: Ho, a sign of the time present; Hoveh, He that is: and Vah, a Characteristical mark of the time past; Havah, He was, or hath been. This Name pointeth out the Eternity of his Essence, that he is God from everlasting to everlasting, Psal. 90.2. which is of himself, and from himself, a most absolute and perfect substance. Secondly, Although this Name Jehovah is a Name of God's Essence, and is always used Singularly, and never Plurally, as Elohim and Adonai are; (which are Names of God in regard of his personality, or Subsistence, and the Lord styleth himself one Jehovah, Deut. 6.4. but never one Elohim) yet the ancient Jews before Christ, did note the mystery of the Trinity, in their expositions of this Name, by twelve, and by forty and two Letters, which they called Sem Hamphoras. Father, Son, and Holy-Ghost, was their exposition of this Name by twelve Letters, in Hebrew: And the Father is God, the Son is God, and the Holy-Ghost is God, three in one, and one in three, is their exposition of that Name by forty 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 mystery was to be kept secret until the coming of the Messiah who should more clearly reveal it; R. Hacadosh in Galarazeia. Yea, they were so Catechised in the mystery of the Trinity, that, as P. Fagius observeth on Exod. 28. they collected this mystery out of this Name; which, although it was called Tetragrammaton, or the Name of four 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 Vaughan) is a conjunction copulative, and denoted the third Person; (ה He) signified the Son of God: And they affirm, this Letter is doubled, to demonstrate both Natures of the Messiah. These, and the like observations, you may see in the learned Works 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 Jews believed this mystery; albeit their latter Rabbins, in opposition to the Lord Jesus, do oppose it. And surely, the Jews in Christ's time were acquainted with this Truth, in that they accuse Christ of Blasphemy, when as he said he was the Son of God, Joh. 10.33. First, because he being but a man, as they thought, yet made himself God, Joh. 10.33. Secondly, because he made himself (as they rightly concluded) equal with God, when as they said, God was his Father, Joh. 5.18. They not denying, that there was a Son of God, which was equal with the Father; but denying him to be that Word, and Son of God; blaspheming him whom they accused of Blasphemy, Mark. 14.64, 65. Joh. 19.7. And that the Holy-Ghost was known 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 baptise you with the Holy-Ghost, and with fire, Mat. 3.10. In vain 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 baptised in the Name of the Father, the Son, 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 Original; 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 essential Name of God is sometimes used Personally, and is then ascribed either to though Father, or to the Son, or to the Holy-Ghost: for, First, the Father is Jehovah, Gen. 19.24. The Lord reigned fire and brimstone from the Lord; where you have the Son 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 Son is Jehovah, as in the two places, Gen. 19.24. Zach. 3.2. where the Son is styled Jehovah, even as the Father is. Isa. 25.9. This is the Lord, we have waited for him, who also did swallow up death in victory, Isa. 25.8. which was the Lord Jesus, 1 Cor. 15. in whom that Prophecy was fulfilled. John Baptist is to prepare the way of Jehovah, Isa. 40.3. which was the way of the Lord Christ, Mark. 1.2, 3, 4. Luk. 1.76. It was the Lord Jesus, who was valued at thirty pieces of silver, Mat. 27.9. whom Zacharie calleth Jehovah, Zach. 11.13. I will save them by the Lord their God, Hos. 1.7. A Prophecy fulfilled in Christ, who is the Lord our righteousness, Jer. 23.6. Six times, Zach. 12. is he called Jehovah; which, that it was Christ of whom the Prophet speaketh, is clear, Zach. 12.10. They shall lo●ke upon me whom they have pierced: which John, a faithful eyewitness, showeth it was fulfilled in Christ, Joh. 19.34, 35. and as a true interpreter, affirmeth, that this Prophecy was spoken of him, Joh. 19.37. He it was, that appeared to the Patriarches and Saints in the Old Testament, Act. 7.30, 32. who was then oft called Jehovah, Exod. 3. Gen. 18. Judg. 6. Exod. 13.22. who is likewise styled an Angel of the Lord, Exod. 14.19. who oft took the name of an Angel, but never the nature of an Angel, Heb. 2.16. he being no created Angel, Heb. 1.13. but the uncreated Angel of the Covenant, Mal. 3.1. The Mediator between God and us, Zach. 2.10, 11. Jehovah promiseth to dwell among us, which was the Word, who was made flesh, and dwelled among us, Joh. 1.14. who is our God, and we are his people. Thirdly, the Holy-Ghost is Jehovah. Ezekiel calleth him Jehovah, Ezek. 2.4. Ezek. 11.5. which he before called the Spirit, Ezek. 2.2. Ezek. 11.1, 5. It was the Holy-Ghost, who gave orders for the Tabernacle; so the Apostle showeth, Heb. 9.8. whom Moses calleth Jehovah, Leu. 19.2. Exod. 25.1. The Holy-Ghost spoke by the Prophets, 2 Pet. 1.21. 1 Pet. 1.11. whom usually they style Jehovah, Jer. 47.2. Jer. 51.1. Jer. 33.12. Yea, Isaiah calleth him Jehovah, Isa. 6.3, 5. whom Paul expressly calleth the Holy-Ghost, Act. 28.25. Yea, the Prophets in the New Testament say, Thus saith the Holy-Ghost, Act. 21.11. And, the Holy-Ghost said, Act. 13.1, 2. And, the Holy-Ghost testifieth, Act. 20.21. Whereas the Prophets in the Old, which spoke by the same Spirit, say, Thus saith the Lord. Thus doth the Scriptures affirm the Father to be the true God Jehovah, the Son to be the true God Jehovah, the Holy-Ghost to be the true God Jehovah; because whatsoever Name, Attribute, Work, or Honour is by the Scriptures ascribed to the Father, is in the like manner given to the Son, and to the Holy-Ghost, as is exemplified in the Name Jehovah. Not as if there were three Jehovahs, differing in nature, essence, or substance, (for, the Lord thy God is one Lord, Deut. 6.4. and, I am the Lord, saith he, and there is none else, Isa. 45.5.) but because there is but one essence of Father, Son, and Holy-Ghost, which yet are distinct from each other by their mutual relations, or personal properties. CHAP. IU. Lord of Hosts is a Name common to the Father, to the Son, and to the Holy-Ghost. JEhovah Sebaoth, Lord of Hosts, or Elohe Sebaoth, God of Hosts, is a Name proper to God, Isa. 51.15. Jer. 51.19. Jer. 10.16. Jer. 32.18. He hath Armies in Heaven, in Earth, and in all places, by which he fighteth against his and the Church's enemies; and he it is that ordereth and guideth all the Hosts in the world. The whole battle, in a just and well-managed War, is the Lords, 1 Sam. 17.47. He is the great Commander of all creatures, he hath soldiers under him of all sorts; he can make Worms to be his great Army, Joel 2.25. and by them can he render vengeance to his enemies, and reward them that hate him. Acts 12.23. Herod's pampered Carcase is made a Stable for Worms to live in, his body is food for them to feed on, (as the word in the Syriack importeth:) yea, Frogs, Flies, and Lice, are under his command, Exod. 8. He that giveth them their being, sets them their stint; they cannot hurt an Israelite, or spare an Egyptian. Yea, from the lowest of all earthly, to the highest of all heavenly creatures, they are all under his command, and fulfil his word, Psal. 148.2, 3, 10. Psal. 103.20, 21, 22. And yet such is his Power, that he need not muster his Forces, nor gather his Armies together; it is sufficient, if he do but arise, his enemies shall be scattered; if his Power do but appear, they that ha●● him shall flee, Psal. 68.1. This Name is never given to any creature in the Scripture, but to God the Father, Son, and Holy-Ghost. First, the Father, He is the Lord of Hosts, Zach. 2.9. Zach. 2.11. Ye shall know the Lord of Hosts hath sent me. The Prophet speaketh of Christ, who was sent by the Lord of Hosts, his Father. Secondly, the Son, He is the Lord of Hosts, Zach. 2.8. Thus saith the Lord of Hosts; after the glory hath he sent me to the Nations that spoiled you. Lo the Son, who is sent by the Father, is styled likewise the Lord of Hosts; for the Prophet mentioneth one Lord of Hosts sending, another Lord of Hosts sent. Isaiah likewise calleth Christ the Lord of Hosts, Isa. 8.13, 14. Sanctify the Lord of Hosts himself, let him be your fear, and let him be your dread, and he shall be for a sanctuary, but for a stone of stumbling, and for a rock ●f offence to both the Houses of Israel. That Christ was the Lord of Hosts, who is also styled a stumbling-block, is confirmed by two un-erring Interpreters, namely, by Peter, 1 Pet. 2.6. and Paul, Rom. 9.32, 33. He it was whom Hosea first calleth an Angel, Hos. 12.4. and in the next Verse styleth him, The Lord God of Hosts, Hos. 12.5. The Chariots of God are twenty thousand, even thousands of Angels, Psal. 68.17, 18. That this was Christ, who was the Lord of this great Host, the Apostle maketh clear, Eph. 4.8. in citing the very next words, and applying them to Christ. Thirdly, the Holy-Ghost, He is the Lord of Hosts, Zach. 1.3. Say thou to them, Thus saith the Lord of Hosts, Turn ye to me, saith the Lord of Hosts, and I will turn to you, saith the Lord of Hosts. Where you must admit the Holy-Ghost, who spoke by the Prophets, Act. 1.16. 2 Pet. 1.21. Neh. 9.30. Mar. 12.36. to be He, that is styled the Lord of Hosts in the first place, unless you will admit a Tautology, by ascribing to one and the same Person three times commanding of, or speaking to Israel, when as he speaketh only twice to them. Yea, the Prophet Isaiah compareth the Spirit of the Lord to a Warlike King, who setteth up his Standard against the enemies of his Church, Isa. 59.19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him. Yet that Father, Son, and Holy-Ghost are one Lord of Hosts, the Prophet Isaiah maketh plain, Isa. 6.1, 3, 5. when he was sent by him, Isa. 6.9. First, that this was the Father, if any deny, Isaias manifesteth it, Isa. 48.16. Secondly, that it was the Son, 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, Son, 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 mutual relations to each other: the Father begetting the Son, the Son being begotten of the Father, and the Holy-Ghost proceeding from the Father and the Son. CHAP. V. Jah is a Name of God ascribed to the Father, Son, 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, unless it be in Psalms, 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 joined to Jehovah, as Isa. 12.2. Isa. 25.4. and sometimes with Elohim, as Psal. 68.19. Oft times it is joined to Hallelu, and so it is used in the beginning and ending of the five last Psalms. It should be the first and last, our highest and chiefest end, to glorify Father, Son, 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 fullness of the Godhead dwelled 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 Son 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 show to be the works of Father, Son, and Holy-Ghost. Psal. 35.3, 4. Jah is praised, who made a Covenant with his people; which was not only the Father, but also the Son and Holy-Ghost, as I purpose to manifest. Secondly, the Son hath this Name ascribed to him, Psal. 68.4. which Psalm the Apostle, by citing the eighteenth Verse, showeth belongeth to Christ. And, Psal. 118.14, 18, 19 The Lord, or Jah, is my strength; and, the Lord hath chastened me sore; and, praise the Lord; which was Christ: as out of the twenty and second Verse of that Psalm, by being compared with 1 Pet. 2.4. Act. 4.11. Math. 21.42. Mar. 12.10. doth easily appear. 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 read it according to the Apostles interpretation, Ephes. 4.8. gave gifts unto men: It is both ways a Prophecy 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 faithful, 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 praise is in precept, Psal. 146.1. last. Psal. 147.1. last. Psal. 148. Psal. 149. Psal. 150. Psal. 135. joined to this word, that it might be so likewise in our practice: at the leastwise, let it be our endeavours to perform it. Give praise to Father, Son, and Holy-Ghost. Praise the Lord in his Name, Jah. CHAP. VI Ehejeh, or I am, or I will be, is a Name of God, ascribed to Father, Son, and Holy-Ghost. EHejeh is a Name of God, of the same signification and derivation with Jehovah; it noteth unto us the eternity, and immutability of God, both in himself, and in his Promises: a Name which God is pleased to style himself by, Exod. 3.14. I am. To this Name Christ alluding, styleth himself, I am, Joh. 8.58. Joh. 8.28. Joh. 8.24. Joh. 13.19. Joh. 4.26. I shall show not only the Father, but also the Son and the Holy-Ghost to be Ehejeh, when as I treat of the work 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 own, Rom. 8.3. proper, Rom. 3.32. begotten Heb. 5.5. Heb. 1.5. his only 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 Son, from whom he proceedeth, and in whom they are; no more than 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 Son, and to the Holy-Ghost. EL is a Name of God, in regard of his Power which he hath in himself, and which he giveth to all creatures. This Name is ascribed, First, to the Father. Thus Christ in the days of his flesh offering up prayers and supplications, Heb. 5.7. to his Father, styleth him El Mat. 27.46. Mar. 15.34. Eli, Eli, etc. My God, my God, why hast thou forsaken me? Secondly, to the Son. He is El Gibbor, Isa. 9.6. The mighty God; a Name not communicable to a creature: His name is Emmanuel, Isa. 7.14. Mat. 1.23. A Virgin shall conceive, and bear a Son, 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 man's seed, that he might be known to be not only 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 Almighty, falling into a trance, but having his eyes open, Num. 24.4. He, whose words Balaam heard, was the Spirit of God, Num. 24.2. He spoke by him, and in him, and yet in the fourth and sixteenth Verses, it was the words of El which he heard. Father, Son, 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, Son, and Holy-Ghost. ELohim is a Name of God, attributed to him in regard of his Power and Almightiness. It is commonly used plurally, and is oft joined with Jehovah, which is always used singularly; the one, noting the unity of the essence; the other, the plurality 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 Trinity from being God. First, the Father hath this Name Eloah given to him. Psal. 40.8. I delight to do thy will, O my God. The Lord Jesus, as man, delighted to do God his Father's will, both by active obedience, in fulfilling the Law, and by passive obedience, in suffering, and dying for our sins, which were the transgression of the Law, 1 Joh. 3.4. Secondly, the Son 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, worms destroy this body, yet in my flesh shall I see God. That this whom he calleth God, was the Lord Christ, is clear: first, He is our Redeemer, our God: secondly, He it is, who being not only God, but also man, shall stand upon the earth: thirdly, It is the Son 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 Son of God, as God, for so he is invisible; but the Son, clothed with our flesh; he that is God and man, the Lord Jesus. Again, Isaiah saith, Make strait in the Desert a high way for our God, Isa. 40.3. We have four faithful Interpreters, showing us, that this was John Baptist, preparing the way of Christ: first, Matthew, Math. 3.4. secondly, Mark, Mark. 1.3. thirdly, Luke, Luk. 3.4. fourthly, John, Joh. 1.23. Thus if you interpret the Old Testament by the New, the Prophets by the Apostles, you shall easily prove Christ to be God, and Lord, and clearly see him so acknowledged by the Prophets. And indeed, Isaiah oft times in his Prophecy 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 recompense, he will come and save you: Then the eyes of the blind shall be opened, etc. So Psal. 102.24, 25. O my God, take me not away in the midst of my days, thy years are throughout all generations; of old than hast laid the foundations of the earth, etc. This was Christ, the Apostle showeth, Heb. 1.10. Thirdly, the Holy-Ghost is likewise so called, Levit. 26.12. I will walk among you, and will be your God, and y● shall be my people. That this is the Holy-Ghost, the Apostle citing this place, maketh clear, 2 Cor. 6.16. where he likewise affirmeth the Faithful to be his Temple. Now the Faithful 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 spoke 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 express this mystery of the plurality of Persons in the Godhead, this word Elohim is most frequently used in the Plural Number, and hath sometimes a Verb Plural joined with it, as Gen. 20.13. Gen. 35.7. 2 Sam. 7.23. But more usually to express the Unity of the Essence in the Trinity of Persons, it hath either a Noun Singular joined with it, as Jehovah Elohim, Deut. 6.4. Levit. 26.13. Or a Verb Singular, Gen. 1.1. Or two Verbs, one Singular, and another Plural, Gen. 1.26, 27. Or a Noun Singular, and a Verb Singular, Gen. 2.4.8.22. Or two Nouns, one Singular, another Plural, Josh. 24.19. Jer. 10.10. Or a Verb Singular, and a Noun Plural, Psal. 58.11. Or being used in the Singular Number, yet it hath a Noun Plural joined with it, Job 35.10. None saith, Where is God my makers? Surely, the Scriptures in these divers constructions did point out this mystery of the three Persons; the like not to be found of Angels, men, or Idols: though the Jews of latter times, in their blasphemous opposition of Christ, have earnestly endeavoured to show 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 Lord's Ambassador to Pharaoh, and did thereby represent the Father, the Son, 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 Trinity, 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 Jews to the true God, Hos. 2.16, 17. and so might be used by them as Elohim and Adonai are. The Jews being Idolaters, gave not only the Worship of God, but also his Names to their Idols, as Exod. 32.4, 5. they called the Calf 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 express the several sorts of their Idolatries; there being many Baal's, and Idols, worshipped by the Jews, 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 Hebrews did use sometimes the Plural Number for the Singular, yet it is not their use, to put in the Plural Number that which hath no plurality of Nature; as in expressing of the true God, to use these plural 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 Son, 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 joined 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 signify the mystery of the Trinity in one essence: and therefore before, and after, in the first and fourth Verses, he expresseth God by words singular, where, four times doth the Psalmist exhort men to praise the Lord, only 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 alleging this Psalm, Heb. 2.6, 7, 8. intimateth. Secondly, the Son is so styled; The Lord said to my Lord, Psal. 110.1. the Father said to his Son: and, the Lord, whom ye seek, 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 only the Apostle, Heb. 1.7, 8. but also the Jewish Rabbis so affirm; and Daniel entreated the Lord to hear him for the Lords sake, Dan. 9.17. Thirdly, the Holy-Ghost, Ezek. 2.4. he is there styled the Lord, which in the second Verse is called the Spirit; and so likewise, Ezek. 11.1, 6. Yea, Isaiah manifesteth this truth more clearly; where God, called Adonai, saith, Whom shall I send? or, who shall go for us? Isa. 6.8. Whom shall I send? There is the Unity: and, who shall go for us? There is the Trinity. That this was the Son and Holy-Ghost, together with the Father, is clear, 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 showed. Yea, Malachy useth this word in the form Plural, and joineth with it a word Singular, Mal. 1.6. If I be Master's; (Any) is Singular, and (Adonim) is Plural: If I, There is the Unity of the Essence; be Masters, there is the plurality 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 Cruelty: but if Casheh be an Adjective Singular, and Adonim a word Plural, joined to it; it then may note the multitude of Masters which the captived Egyptians should serve: and yet their unanimity in cruelty towards these Egyptians, which though many, yet should join as one man, in Lording over that slavish people: So that this place maketh not against the Argument, for the proof of the Trinity, from the use of the word plurally. Secondly, that place, Gen. 24.35. Abraham's servant useth this word plurally, The Lord hath blessed 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, etc. 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 Original; The man of the Lords of the Country spoke roughly to us: that is, the chief of the Lords, or the chief Lord, spoke roughly to us: Now Joseph was chief 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 add the name of Man, thereby to express any excellency: as a man of Words, is an eloquent man, Exod. 4.10. a man of Arm, is a mighty man, Job 22.8. a man of War, Exod. 15.3. a noble or chief 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, than these Objections are of no force from the Text, but only from the Massorites additions. CHAP. X. Shaddai, or Almighty, is a Name of God, ascribed to the Father, to the Son, and to the Holy-Ghost. SHaddai is a Name that God is pleased oft times to call himself by. It setteth out God's all-sufficiency and self-sufficiency, both in regard of himself, as also in regard of his children, to bless, protect, and to make them eternally happy; as also in regard of his enemies, to destroy and ruin them. To which the Scripture hath reference, when it saith, (Shad) Destruction cometh from (Shaddai) the Almighty, Joel 1.15. Isa. 13.6. This Name is never ascribed to any creature, neither indeed can it: for no creature hath sufficiency of itself, but it hath dependence 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 Almighty hath given me life: where the Father, and the Son, 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 Almighty, and God. Secondly, to the Son. Gen. 35.11. Christ calleth himself, El-shaddai. That this was Christ, Hosea cleareth, Hos. 12.4. where he calleth him an Angel, yet it was not created Angel, Hos. 12.5. It was the Lord God of Hosts, the Lord is his memorial. But the Father and the Holy-Ghost have not the Name of an Angel ascribed to them, only the Son of God is oft so styled, who is likewise by the Psalmist called Shaddai, Psal. 68.14. When the Almighty scattered Kings, etc. This the Apostle showeth to be Christ, if you compare the eighteenth Verse of the same Psalm with Eph. 4.8. And surely, though Christ was rich, yet for our sakes he became poor, 2 Cor. 8.9. Thirdly, to the Holy-Ghost: He is Shaddai, the Almighty. Balaam saw the Visions of the Almighty, 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, Son, and Holy-Ghost are one in Name, one in Nature, and are one self-sufficient Lord God. Oh that we had Faith, to depend upon this our all-sufficient God for safety; and also Knowledge, not to mistake our Tenure, by usurping that as our own, which the Lord only dareth 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 sorrows, flowing either from the absence, or loss of outward things: seeing that we are keepers, not absolute commanders; stewards, Luk. 16.12. not possessors of them, as our own; the Lord only being possessor of heaven and earth, Gen. 14.19. Psal. 24.1. Deut. 10.14. 1 Cor. 10.26, 28. And from his al-sufficiency cometh 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, Son, 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 bear record in heaven, the Father, the Word, and the Holy-Ghost, and these three are o●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 ascribing the Name of God, not only to the Father, but also to the Son, and Holy-Ghost; where we may easily perceive, that the Apostles, and other Penmen of the new Testament, when they speak of the Father, and of the Son together, call the Father, God, and the Son, Lord; but speaking of them apart, or severally, they use both these names promiscuously, giving this Name God, indifferently to Father, Son, and Holy-Ghost: For, First, the Father is God; God, who in sundry times, and in divers manners spoke in times passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, 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 Son and Holy-Ghost were not God with the Father, but inclusively, by way of inclusion of the Son and Holy-Ghost; The Son being in the Father, and the Father in the son, 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 only excludeth Idols, not denying the Lord Jesus, nor his holy Spirit to be one God with the Father, no more than 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 Son and Holy-Ghost is included in the former. Secondly, the Son 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 Jews, doth set forth the Divinity of the Lord Jesus. 1. For the honour of Christ, whom the Jews blasphemed. 2. For the honour of the Jews, whose manifold privileges, 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 needless for the Apostle to have added these words, (according to the flesh) but he was the only begotten Son of the Father, John 3.16. The Son of himself, Rom. 8.3. his proper Son, Rom. 8.32. And therefore of the same essence with God his Father: He being opposed to Men and Angels, the adopted, or created sons of God; he therefore had another Nature from God his Father, namely Divine, which he took 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 controversy great is the mystery of godliness, God was manifest in the flesh. There is not any thing more mysterious, there cannot be a greater wonder, then that God, who is immortal, should take our flesh, and become mortal: That he, who thundereth in the Clouds, should lie sprawling in a Cratch: That he, who was in the form of God, should take on him the form 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 poor, have no House to put his head in, and should be so disrespected of a common Inn, that he which came to save men, should take up his first lodging with Beasts. What wonder had it been to men, or mystery worthy for Angels to pry into, 1 Pet. 1.12. To have seen a Creature manifested in the flesh, as some impiously think, and blasphemously speak of Christ? But he was God, who redeemed us with his own blood, Act. 20.28. For God to love his rebellious Enemies, and to lay down his life for us, John 3.16. was love in him, beyond imitation, fit for our most serious admiration. In Christ dwelled all the fullness of the Godhead bodily, Col. 2.9. Where, 1. There was not divine qualities only resident in him, but there was the Godhead, that dwelled in him. 2. It was not a little measure thereof, but the fullness of the Godhead. 3. It is not only said the fullness, but all the fullness of the Godhead. 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 Son hath the same divine Nature in him. He is Emanuel, God with us. He was in the form of God, and thought it no robbery to be equal with God; yet made himself of no reputation, and took on him the form of a servant, and was made in the likeness of man; he humbled himself, and became obedient to death, etc. Phil. 2.6, 7. Lo 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 plainly expressed; he was in the form of God, and equal with God: as also his humane Nature, he was in the form of a servant. For the one doth as clearly express his Godhead, as the other doth his Manhood. 2. Not only the Father styleth the Son his fellow, Zach. 13.7. but also the Lord Christ himself thought it no robbery to be equal with his Father, Phil. 2.6. Why should any rob him of that honour, which the Father ascribeth, and he knew due to himself? 3. He made himself of no reputatiton, or rather he emptied himself; of what? even of his divine Majesty and glory, which he did as it were lay aside. 4. What great pattern of humility had it been in him, if he had not been equal with his Father, to have humbled himself, 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 eternal 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 faithful acclamation, & a holy confession. For, 1. Here is no note of exclamation, it is , not , in the Original. 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 Son, 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 believing, though he condemneth the manner of his believing. jude showeth how many ungodly men did broach this blasphemous error, in denying Christ's divinity, Judas 4. They deny that only 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 Prophecy. And it could not be spoken of the Father: for never any Heretic denied the Divinity of the Father. Paul calleth our Saviour, God, Tit. 1.3. According to the commandment of God our Saviour. And surely, he that readeth diligently the new Testament, shall find 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 showing him what the Holy-Ghost is: Thou hast not lied to men, but to God. Again, Act. 11.17. Forasmuch then as God gave them the like gift, as he did unto us, who believed 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 Jews. 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 several arguments to confirm unto us the Deity of the Holy-Ghost. First, the Apostle proveth the faithful 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 Faithful, 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 boundless in his substance, as thus to fill all places. 3. We being the Temples of the Holy-Ghost, he is therefore God. It was unlawful 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 faithful are. The Angel Gabriel, Luke 1.35. showing that Christ should be conceived by the power of the Holy-Ghost, addeth in the 37. verse: For, with God nothing shall be impossible. Plainly manifesting, that the Holy-Ghost, who was to effect this great work, 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, etc. Mat. 22.31. Was it not the Holy-Ghost who spoke 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 warn him, was the Holy-Ghost, for so he himself 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 unknown tongue, speaketh not to men, but to God; howbeit, to the Spirit he speaketh mysteries, and not only 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, Son, 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 everliving 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 own answer, John 7.29. I know him, for I am of him, and he hath sent me. 2. By the Jews accusation, for they did not challenge him for affirming himself to be some Vicegerent or second Prince, but for making himself equal to God, John 5.18. and that being Man, made himself 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 john 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 hear: Let him that hath ears hear what the Spirit saith to the Churches, Rev. 2.7, 11, 17.29. Rev. 3.6, 13, 22. Thus Father and Son are one and the holy Spirit and the Son are one; yea, all three are one, 1 John 5.7. CHAP. XII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lord, is a Name of God, ascribed to the Father, Son, and Holy-Ghost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the Septuagint Translation and the New Testament usually interpret 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 Penmen of the new Testament, when they speak personally of the Father, in his relation to Christ, they usually call the Father God, and the Son Lord: Yet when either they use these words, God, or Lord, essentially, you shall find 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 Son, are spoken of apart, not only the Son, 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 Doxology, Rev. 11.15. The Kingdoms of the world are become the Kingdoms of our Lord, and of his Christ. Yea, Christ and Peter, in their Sermons, (citing that place of Psal. 110.1. The Lord said to my Lord, Mat. 21.44. Mar. 11.36. Luk. 20.42. Act. 2.32.) do ascribe this Name Lord to the Father and to the Son. Secondly, the Son is Lord. He was so proclaimed by Angelical Heralds. By Gabriel, an Angel of the Lord, before his incarnation, Luk. 1.17. By another Angel to the Shepherds, at his birth, Luk. 2.11. where there is no less than a whole Chore of this heavenly Host ascribe glory to God, and sing an heavenly Hymn to his Majesty. 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 testimony of the Prophet Isaiah, which did prophetically proclaim him Jehovah, Isa. 40.3. By Peter he is styled, Lord of all, Act. 10.36. But why do I instance in more? Seeing that the holy Writers of the New Testament do 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 liberty. There the Holy-Ghost is styled Lord, and the Spirit of the Lord. He is Lord, of the same essence with the Father and the Son; 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 Original, noteth in the Margin. Again, the Apostle in his prayer (as I shall more fully show hereafter) directed to the Holy-Ghost, styleth him Lord, 1 Thess. 3.12. 2 Thess. 3.5. Matthew likewise affirmeth that to be spoken of the Lord by the Prophets, Mat. 1.22. which Peter affirmeth to be spoken of th● 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 Judas calleth him the only Lord, Judas 4. yet neither the Apostle Paul, nor the Apostle Judas excludeth the Father and the Holy-Ghost from being Lord; but they include them in the same Unity of the Essence, being equal in Power, Majesty, and Glory; and are all the only Lord, though they be distinguished in their Persons: yet the Unity 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 only essentially communicated to all three Persons, but also Personally ascribed, in respect of us, either to, First, the first Person, who is not only 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 less doth it take away Christ's Divinity, but showeth 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 Fountain of Divinity and Operations; yet their Divine Oeconomie doth not show any inequality in Persons, but their order in working. And again, Joh. 17.1. These things spoke Jesus, and lift up his eyes to heaven, and said, Father, the hour is came, etc. God is Christ's Father after a more excellent manner than he is called our Father. He is his Son, or the Father's Son of himself, Rom. 8.3. his own Son, or proper Son, Rom. 8.32. his only begotten Son, Joh. 1.14, 18. Joh. 3.16, 18. (as I have showed.) And Indeed, Christ is an only begotten Son: first, according to h●s Divine personality, he was begotten of his Father only: secondly, in regard of his humane nature, he was his mothers only begotten, he came from her only: thirdly, in regard of both, he was an only Son, 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 Son by nature, we by counsel, 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 Son, this were sufficient to prove it, because he is the Father's proper Son, the Son of his own self, his begotten Son, his only begotten Son. For he that is God, cannot properly beget any other but him that is God. Secondly, the second Person, who although a Son 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 wretchedness, 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 Son, 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. Plainly showing, 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 Sons 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, ye 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 foregoing verses. 1. There was the Father, who led them, and put his holy Spirit in them, Isa. 63.11, 12. and who was afflicted in all their afflictions, Isa. 63.9. Secondly, there was the Son, 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 ourselves to him as dutiful Children: for so he requireth, Mal. 1.6. A Son 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 fear, saith the Lord of Hosts? CHAP. XIV. Most High is a Name of God, ascribed to the Father, the Son, 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, Son, 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 Devil acknowledgeth, Luke 8.28. And the Angel Gabriel professeth, Luke 1.32. Secondly, the Son is the most High. John Baptist, who was the forerunner 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 powerful 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 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 showeth, Num. 24.2. The Spirit of God came upon him, even him Balaam styleth the most High, Num. 24.16. Oh, let us be glad, and rejoice 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 Son, and the Holy-Ghost, let u● 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 Supreme Majesty of heaven and earth, 2 Kin. 19.19. Thou art the Lord God, then only. Though this Name be given only 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 Christ's sake, Dan. 9.17. ascribeth to him this Name of the Lord God, Dan. 9.3. And the Angel Gabriel speaking of Christ's Economical Kingdom 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 Son is Lord God. Thomas so acknowledged him, Joh. 20.28. My Lord, and my God: the Angel Gabriel doth so style him; for it was Christ, John was to go before, Mar. 1.2. Lu. 1.76. who was to go 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 cometh 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 entered 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 spoke in and by the Prophets, Nehem. 9.30. Num. 11.29. Act. 28.25. Act. 1.16. which by Zachary is so styled, Lu. 1.68. with Lu. 1.70. So you may see, the only Lord God is the Father, the Son, and the Holy-Ghost. CHAP. XVI. Lord God Almighty, is a Name ascribed to the Father, to the Son, 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 Son and Holy-Ghost is usually so styled 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 Son: But I rather take them essentially, as spoken of the Father, Son, and Holy-Ghost; neither is the Father only so styled; But, Secondly, the Son is Lord God Almighty, Rev. 1.8. (so Paguine rendereth it, and also other Greek and Latin Copies. That this is spoken of the Son, the words before and after show, it being interposed between a double description of Christ: First, of his Names and Offices: Secondly, of his glorious Majesty 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 showeth, 2 Cor. 6.16, 17, 18. it being the Holy-Ghost that there speaketh: first, it is He, who is in the faithful, 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 Son, and the Holy-Ghost are Lord God Almighty, yet are they not three Lords, or three Gods, or three Almighty's, but one Lord God Almighty. CHAP. XVII. Great God, is a Name ascribed to the Father, to the Son, 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 style him the great God. This Name, some who deny the Lord that bought them (as Peter speaketh, 2 Pet. 2.7.) to be God, do peculiarly give to the Father, styling him, in opposition to the Son and Holy-Ghost, the great God; when as they are of one Power, Majesty, Glory, and Essence with him. First, the Father is styled the great God by Daniel, Dan. 9.4. who prayed to the Lord, the Father of our Lord, (as the son of Syrach speaketh) Ecclus 51.14. who beseecheth God to hear him for the Lords sake, Dan. 9.17. Secondly, the Son is styled the great God by Paul, Tit. 2.13. looking for that blessed hope, and the glorious appearing of the great God, and Saviour, Jesus Christ. First, the Lord Christ is that blessed hope; He is the hope of Israel, Act. 28.20. and also him, in whom the Gentiles trust, Rom. 15.12. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Zanch. Piscat. Beza show) is wholly and alone attributed to Jesus Christ in the New Testament. Thirdly, if by great God should be understood God the Father, and Saviour only have relation to Jesus Christ; then there should be a double Article in the Greek, to distinguish them: but here is only one single Article, which pointeth out one only subject, even the Lord Jesus, to whom these belong. Wherefore, if Jesus Christ were not God by Nature, but only by Office, as some blasphemously affirm, he had not been a great God. Thirdly, the Holy-Ghost is styled a great God: so saith the Psalmist; The Lord is a great God, Psal. 95.3. That this was the Holy-Ghost, the Apostle showeth, by citing that following part of the Psalm, as spoken of him, Heb. 3.7. He is the great God, whom he introduceth speaking, which was the Holy-Ghost. But if this Verse be not spoken Personally of him, but essentially of God, yet this Title is due to him, as he is one with the Father and the Son; and even so in that and other places, (where the Name of God is taken essentially) it is to be referred to him, together with the Father and the Son. CHAP. XVIII. Great King, is a Name of the Father, and of the Son, and of the Holy-Ghost. Great King, is a Title properly ascribed to the Lord; who is the blessed and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15. and is God alone of all the Kingdoms of the Earth, 2 Kin. 19.15. Isai. 37.16. God challengeth this title, Mal. 1.14. I am a great King, saith the Lord of Hosts; yet this only great King, who is God alone of all Kingdoms, is, First, the Father, he is a great King, Mat. 5. and hath a great Kingdom, Mat. 26.29. Secondly, the Son, he is King of Kings, and Lord of Lords, Rev. 17.14. It is his Name, Rev. 19.16. He is the King of Israel, Joh. 12.15. Zac. 9.9. Psal. 45.5, 11, 13, 15. who hath an eternal Throne, a Sceptre, an Anointing, a Kingdom, Heb. 1.7, 8. who reigneth as a Conqueror, in regard of his Victories, over Sin, Death, Hell, Antichrist, and all his enemies: It being the honour of earthly Kings to rule over their Subjects with a golden Sceptre, to show their riches; But it is the honour of the Lord Jesus, to rule over his enemies with a Rod of iron, Rev. 2.27. Psal. 2.9. to manifest his power and strength. Thirdly, the Holy-Ghost is a great King, Psal. 95.3. with Heb. 5.7. as I shown afore, who appointeth his inferior Officers in the Church, Act. 13.2. Act. 20.28. and who maketh Laws for his people, Act. 15.28. Yea, Father, Son, and Holy-Ghost are one King, Rev. 11.17. John treating both of the Lord; and of Christ, doth add, speaking as of one; He shall reign. They have one Throne, which is confirmed unto us by the mouth of two Evangelicall Prophets; the Prophet Isaiah in the Old Testament, and the Evangelist John in the New. First, Isaiah saw the Lord of Hosts sitting on a Throne, Isa. 6.1. whom in the fifth verse he styleth a King, which did send Isaiah to the people of the Jews; which was not only the Father which did send Isaiah, but the Son also, Isa. 48.16. and so John affirmeth, joh. 12. 40, 41. These things said Isaias, when he saw Christ's glory, and spoke of him, yet the Holy-Ghost also sent, and spoke by him, Isa, 48.16. and Paul witnesseth it, Act. 28.25. Well spoke the Holy-Ghost by Isaiah the Prophet. Secondly, John describeth God's Throne, Rev. 4. Rev. 5. where is not only God the Father, but also the Son our Redeemer, who is styled a Lamb, who is said to be in the midst of the Throne, Rev. 5.6. even equal with the Father. And the Lamb being there, the Holy-Ghost also must be there. For the Holy-Ghost, called the seven Spirits, is the seven Eyes of the Lamb, Rev. 5.6. which is in the midst of the Throne with the Father, and whose Throne it is with the Father, Rev. 22.1, 3. CHAP. XIX. The God of Israel, was the Father, the Son, and the Holy-Ghost. THe God of Israel is a Name which the Lord is oft pleased to assume to himself, Isai. 45.3. and is so called of his Church and people, Act. 13.17. He is so called in two respects. First, in regard of his love towards them, they being his peculiar enclosure, taken out of the Commons of the world, Deut. 7.6. Secondly, in respect of his service, which he expecteth from them, and they willingly give to him. God will reign over the wicked in spite of all their oppositions, Psal. 99.1. But he ruleth over the faithful in his Church more especially, that willingly offer themselves, Judg. 5.9. This title distinguisheth the true God from false, the Lord Jehovah from Idols and Devils. This Name in holy Scripture is ascribed to, First, the Father he is the God of Israel, Act. 3.12, 13. Ye men of Israel, the God of Abraham, the God of Isaac, and the God of Jacob, the God of our Fathers hath glorified his Son Jesus: The Father of Christ, was the God of the Fathers of the Israelites, the God of Israel. Secondly, the Son, he is the God of Israel. So the Angel intimateth to Zachary; Many of the Children of Israel shall John turn to the Lord their God: And he shall go before him in the Spirit and power of Elias, Luke 1. 16, 17. whom did John go before, but Christ, whom the Angel calleth the Lord God of Israel? Mal. 3.1. Mar. 1.2. Luke 1.76. Luke 7.27. who was also the King of Israel, Joh, 12.13. The Prophet Zephany maketh them equivalent one to the other, Zeph. 3.15. And Ananias, an Israelite, acknowledgeth to Paul, the Lord God of our Fathers hath chosen thee. That this was the Lord Jesus Ananias affirmeth, Act 9.17. The Lord (even Jesus, that appeared unto thee in the way) hath sent me unto thee; and Paul giveth thanks to Christ for choosing him, 1 Tim. 1.12. Yea, the Lord Christ that appeared to Moses, and is called an Angel, Act. 7.30, 34. who was the Angel of the Covenant, Mal. 3. styleth himself the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3.6. He it was that sent his Angel to 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 spoke 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 spoke 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, Son, and Holy-Ghost, which brought Israel out of Egypt (as I shall show) 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 plural. Thus you see, Father, Son, and Holy-Ghost have the Names of God definitively and absolutely predicated of them. And as Ireneus, who lived long before the Council of Nice, observeth in his third Book, Cont. Haeres. Cap. 6. Neque Dominus, neque Spiritus Sanctus, neque Apostoli eum, qui non est Deus, definitiuè & absolutè Deum 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 unless he were the true God. And indeed, he that is a diligent reader of the Scriptures, shall not find 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, Son, 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 Book. The Attributes of GOD are equally ascribed to the FATHER, to the SON, and to the HOLY-GHOST, in the Scriptures. CHAP. I. The Scriptures manifest the Son and Holy-Ghost to be God, equal 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, equal with the Father. But the Son and Holy-Ghost have the incommunicable Properties (or Attributes) of God, even as the Father hath. Therefore, the Son and Holy-Ghost are truly God, equal with the Father. The Major Proposition is evident, and needeth no proof. The Minor I shall prove by particulars, and shall show, that Father, Son, and Holy-Ghost are coequal; and 1. One, 2. Eternal, 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 Personal Relations, and Properties, as also by that Order, in which they co-worke. CHAP. II. The Father, the Son, 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 Unity that is in the Godhead, is of all other the greatest; God being especially one in essence: He is Unissimus, most one, as the Schools speak. Though therefore the Father and the Son 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 Son are one, so likewise the Son 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 say 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 ear, let him hear 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 bear 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 showeth) three Fathers, but one Father, Eph. 4.6. 1 Cor. 12.6. 1 Cor. 8.6. Not three Sons, but one Son, 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 access in Christ to the Father. CHAP. III. Father, Son, and Holy-Ghost, are Eternal. Eternity is an essential Property of God, and is incommunicable to a Creature. First, some things there be, which have not a beginning, yet have an end; as God's Decrees, which he from all eternity 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 sublunary 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 Souls of men, which likewise had a beginning, Gen. 2.7. Zach. 12.1. yet are immortal, Mat. 22.30. Only the Lord hath neither beginning, nor ending; Time being the measure of the Creature, not of the Creator. He inhabits Eternity, Isa. 57.15. His ways are everlasting, Hab. 3.6. He is God from everlasting to everlasting, Psal. 90.2. He is not only 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 only from everlasting to everlasting, in regard of himself, 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 eternal God, Gen. 21.33. His Name is for ever, Psal. 135.13. Thus, First, the Father is eternal; and in this regard he is styled, he which is, and which was, and which is to come, Rev. 1.4. Secondly, the Son is eternal; 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 first and the last, Rev. 1.11. Rev. 22.13. Rev. 2.8. Rev. 1.17. Who is the first, though not the first alone, because the Father is with him. He is the beginning & the ending, Re. 22.13. He is the everlasting Father, Isai. 9.6. who though born in Bethlehem, in regard of his humanity; yet in respect of his Divinity, his go forth hath been from of old, from everlasting, Mich. 5.2. Or as the Original will bear it, from the days of eternity. His Kingdom is everlasting, Isai. 9.7. Luk. 1.33. Rev. 11.15. His Throne is for ever, and ever, Heb. 1.8. Psal. 45.7. He is without beginning, or ending, Heb. 3.7. He liveth for ever, Rev. 1.18. Heb. 7.25. He is before all things, Col. 1.17, 18. He is eternal life, 1 Joh. 5.20. 1 Joh. 1.2. As he is the Son of Man, he is a Priest after the order of Melchizedeck, Heb. 7.15. But as he is the Son of God, Melchizedeck is said to be like unto him, that abideth a Priest continually, Heb 7.3. The heavens and all other creatures shall fail, but his years fail not, Heb. 1.12. Yea, the Jews knew that the Messiah must be eternal, John 12.34. John the Evangelist proveth the eternity of Christ. First, because he had his being before any creature was created, 1 Joh. 1.12. Secondly, because he was begotten of the Father, Joh. 1.18. Joh. 3.16. he was not created, not made as creatures are: and John Baptist showeth Christ to be after him, yet before him, Joh. 1.30. After him in his Humanity, yet before him, in regard of his Divinity. Yea, the beloved Disciple John speaking of Christ, he repeateth (was) four times, Joh. 1.1, 2. In the beginning was the Word, and the Word was with God, and that Word was God: The same was in the beginning with God. He was, was, was, was; where can wicked blasphemers show he was not? Thirdly; the Holy-Ghost is eternal. He is the eternal Spirit, Heb. 9.14. and the everlasting God, which gave Commandments by the Prophets, Rom. 16.26. That this was the Holy-Ghost, is manifest; For he spoke and commanded by them, 2 Pet. 1.21. Eph. 3.5. Nehem. 9.30. Isai. 6.9, 10. with Act. 28.25, 26. 2 Sam. 23.2. he abideth with the faithful for ever, John 14.16. The Father the Son, and the Holy-Ghost are consubstantial, coeternal, of one and the same Substance, Essence, and Nature, being one eternal Lord God, which hath being in, and by himself alone. There cannot be more infinites, nor more eternals, than one; as God is, who is one in essence, though distinguished into three Persons, Father, Son, and Holy-Ghost; which are not before or after each other, in regard of any priority of Nature, Honour, or Time, but only in Order, who are before or after each other, only in order of subsisting, and working. Thus the Father is before the Son in order, who is begotten of his Father, and doth nothing but what he seethe the Father do, Joh. 5.19. And the Father and the Son before the Holy-Ghost in order, who proceedeth from them, Joh. 15.26. and who speaketh not of himself, Joh. 16.13. but receiveth of the Father, and of the Son, and showeth that unto the faithful, Joh. 16.14, 15. that neither is the Son before or after the Father in time, neither is the Holy-Ghost after either of them, but being Relatives, are together by nature. CHAP. IU. The Father, the Son, and the Holy-Ghost are Omnipresent. OMnipresency, is a property peculiar to God; he is ever with us, ever before us, he always overseeth us, though our eyes see him not. His essence is immeasurable. He filleth all places, Act. 7.49. 1 Kin. 8.2, 7. Isai. 66.1. He is a God at hand, and a God afar off, Jer. 23.23. God alone is every where, Psal. 139.8, 9 Amos 9.2, 3, 4. He is not in loco definitivo, in any place definitively, as Angels are; much less is he in loco circumscriptivo, in any place circumscriptively, as corporeal creatures are: But he is every where present, whom the Heaven of Heavens cannot contain, 2 Chron. 6.18. He is in Heaven, reigning in Glory and Majesty; He is in earth, ruling by his power and providence; he is in Hell, tormenting with his wrath and justice. First, in regard of all Creatures, the immensity and greatness of God is seen working in, and by them, Act. 17.28. and present with them; And so, First, the Father is present in all places: his eyes are upon the children of men; and he heareth the prayers of his servants in all places, Joh. 16.23. he dwelleth in th' faithful, Joh. 14.23. Secondly, the Son is present in all places: when he was on earth, in regard of his humanity, was also in heaven, in regard of his Divinity, Joh. 3.13. And, now, though ascended into heaven, in regard of his humanity, Act. 1.9, 10, 11. Act. 7.55. yet in regard of his Divinity, he is ruling by his power both in heaven and in earth, and in all places under the earth, Phil. 2.10. The Lamb who is in the midst of the Throne, and of the four Beasts and in the midst of the Elders, Rev. 5.6. yet also walketh in the midst of the seven Golden Candlesticks, Rev. 2.1. yea, where two or three are gathered together, he is in the midst of them, Mat. 18.20. he is with all the faithful to the end of the world, Mat. 28.20. yea, he dwelleth in them, Ephes. 3.17. And surely, where God the Father is, he is in the unity of the essence with him, Joh. 1.1. being in the Father, and the Father in him, Joh. 14.10, 11. filling all things, Ephes. 4.10. At his ascension, he ascendeth where he was before, Joh. 6.62. he ascended with his body into heaven, where he was before in his Deity, Joh. 1.18. Thirdly, the Holy-Ghost is likewise every where. David demandeth, whither shall I go from thy Spirit? or, whither shall I go from thy presence? Psal. 139.7. Thus the Spirit, with the Father and the Son, are present every where; The Holy-Ghost abideth at all times, and in all places of the earth, in the hearts of all faithful men, Joh. 14.16, 17. he remaineth amongst the people of God, Hag. 2.5. He dwelleth in them, Rom. 8.11. Rom. 8.9. 2 Tim. 1.14. 1 Cor. 3.16. the believers are his Temples, 1 Cor. 6.19. this one and the same Spirit worketh all gifts, and all graces, in all the faithful, 1 Cor. 12.11. 2 Cor. 11.4. and is in all the hearts of the faithful, Gal. 4.6. and abideth in them for ever, Joh. 17.16. 1 Joh. 2.27. yea, the Spirit of the Lord filleth the World, and containeth all things, Wisd. 1.7. he proceedeth both from the Father and the Son, Joh. 15.26. Joh. 16.7. and is with them, which are mutually at the right hand of each other, Psal. 110.1, 5. he being always where they are, Psal. 139.7. David joineth God's presence and his Spirit together, The Father and the Son being one in another, Joh. 10.38. and he in both, and they in him, Zac. 7.12. he is the Lamb's eyes who is in the midst of the Throne, Rev. 5.6. he is before the Throne, Rev. 4.5. and, sent forth into all the earth, Rev. 5.6. That which Didymus Alexandrinus, in Lib. de Spirit. Sanct. writeth, is notable. Ipse Spiritus Sanctus, si una de creaturis esset, duntaxat circumscriptam haberet substantiam, sicut universa, quae facta sunt: nam etsi non circumscribantur loco & finibus invisibiles creaturae, tamen proprietate substantiae finiuntur: Spiritus autem Sanctus, quum in pluribus locis sit, non habet circumscriptam substantiam. The Holy-Ghost, if he were a Creature, he would have a circumscribed substance, as all Creatures have; for although Angels and Spirits are not circumscribed with place, and bounds; yet they are bounded with the propriety of their substance: but the Holy-Ghost being in several places, he hath not a circumscribed substance. Secondly, in regard of his Church, in which God ruleth more especially, as in his Kingdom, and dwelleth more particularly, as in his own house, who is above all, and through all, and in all, Eph. 4.6. And thus, without appropriation to any Person, the Holy Trinity is over all, in regard of the excellency of his glory; through all, in respect of the gifts of his Majesty; and in all, in the presence of his dignity: Or, if you will, i● reference to all three Persons. First, the Father is all in all, 1 Cor. 15.28. God is all in all; he is all, as the first cause, and working in us all, as in the secondary causes. Secondly, the Son is all in all, Col. 3.11. Christ is all & in all; & as John Baptist speaketh with a reduplication, Joh. 3.31. is above all, yea, he filleth all in all, Eph. 1.23. Thirdly, the Holy-Ghost is all in all, 1 Cor. 12.11. All these work, that one and the same Spirit, dividing to every one severally as he will. He is the incorruptible Spirit, that is in all, Wis. 12.1. all Believers receive one and the same Spirit, 2 Cor. 12.4. There cannot be many infinites, which are present in all places, for the infiniteness of one would hinder the infiniteness of another, if they were not one and the same essence. But Father, Son, and Holy-Ghost being gresent in all places, are consubstantial: in essence one, and the same infinite Lord God, which worketh all in all, 1 Cor. 12.6. which are mutually in each other (as Christ speaketh) the Father in me, and I in him, Joh. 14.11. and the Holy-Ghost, who is the Spirit of the Father, Mat. 10.20. Rom 8.11. and the Spirit of his Son, Gal. 4.6. Rom. 8.9. Phil. 1.19. 1 Pet. 1.11. and proceedeth from both, Joh. 15.26. and is of both, 1 Cor. 2.12. called the Spirit of Elohim, Gen. 1.2. Gen. 41.38. Num. 24.2. to note the plurality of Persons from whom he proceedeth, being in both, even as the Spirit of man is in man, 1 Cor. 2.11. and that not only in the Father, but also in the Son: and therefore he is styled the eyes of the Lamb, Rev. 5.6. which is in the midst of the Throne, and yet sent forth into all the earth: where therefore the one is, the other is, and what the one worketh, the other worketh likewise. Oh that men would consider this omnipresencie of God to wicked men it might be a Bridle, to stop their course in Sin, that they run not into all excess of riot, 1 Pet. 4.4. to consider that God is present with them; he that is their Judge, beholdeth them and their actions: and to good men it would be also a Staff, to support them in all their soule-afflicting tentations; that God knoweth their works, Rev. 2.1, 2. who is not unrighteous, to forget their work and labour of love, Heb. 6.10. CHAP. V. The Father, the Son, and the Holy-Ghost are Omnipotent, or Almighty. Omnipotency is an essential property of God, it is one of his Names, Gen. 17.1. He nameth himself to Abraham, the Almighty God; power being essentially in God, he is not only called Almighty, but power, Mar. 14.62. He hath power and sufficiency of himself, and he giveth power and sufficiency to all things: there is a twofold power in God. First, an absolute power, whereby God is of Himself able to do all things, that are not contradictory, Mat. 3.9. Secondly, there is an actual or limited power, a power which is limited by God's will, Gen. 19.22. The Lord can do more by his absolute power, than he will do by his limited power. A creature may will more, than he can do; but the Creator can do more than he will; he taketh away, who can hinder him? who will say unto him, what dost thou? Job 9.12. what God is there in heaven, or in earth, that is able to do according to his works, or according to his might? Deut. 3.24. he doth what he will in earth and in heaven, and none can stay his hand, Dan. 4.35. He is Almighty. First, the Father is Almighty, so we acknowledge in the Apostles Creed. Secondly, the Son is Almighty, Rev. 1.8. That verse is put between a double description of Christ: First, of his Names and Offices, in the Antecedent, or foregoing verses: Secondly, of his glorious power and Majesty, as he appeared to John in a Vision, in the subsequent and following verses. Besides, in Psal. 68.14. he is styled Almighty, who led captivity c●●tive, and ascended on high, Psal. 68.18. That this was Christ, the Apostle cleareth, Eph. 4.8. he is most mighty; so the Sons of Korah show, Psal. 45.4, 6. That this was the Lord Jesus, the Author o the Hebrews manifest, Heb. 1.8, 9 Isaiah calleth him the mighty G●d, Isa. 9.6. A creature, in regard of Gods deputing him to some Office, may with some limitation, or addition, be called God, as Moses is, Exod. 7. and Magistrates. Psal. 82.1, 6. But El-Gibbor, the mighty God, is a Name of nature, and never any Creature had that denomination ascribed to him; he worketh all things that the Father worketh, Joh. 5.19. and is equal with the Father, so he himself thinketh, Phil. 2.6. and so his Father accounteth him, Zach. 13.8. he calleth Christ his fellow, and we ought to acknowledge it, for his power is Divine, 2 Pet. 1.3. supporting all things therewith, Heb. 1.3. and is thereby able to subdue all things to himself, Phil. 3.21. who is above all, Joh. 3.31. which promiseth to do whatsoever we shall ask in his Name, Joh. 14.14. which he could not effect, if he were not Almighty. Thirdly, the Holy-Ghost is Almighty; that which Balaam calleth a seeing of the visions of the Almighty, Num. 24.4, 16. Moses manifesteth it to be the inspiration of the Spirit of God, Num. 24.2. He is the power of the Almighty, Luk. 1.35. he measureth the Waters in the hollow of his hand, and meeteth out the heavens with a span, and comprehendeth the dust of the earth in a measure, he weigheth the mountains in scales, and the hills in a balance, Isa. 40.12. And that you may know that the Prophet speaketh of the Spirit of the Lord, he addeth; Who hath directed the Spirit of the Lord? Isa. 40.13. He it was that moved on the Waters: first, Cherishing them, to make them fruitful: secondly, Ordering them, to their places, Gen. 1.2. His Power is not shortened, nor straitened, Mic. 2.6. It was his Power, by which the Apostles preached, and wrought their Miracles, Rom. 15.19. Through mighty signs and wonders, by the power of the Spirit of God. If the Holy-Ghost were not a Person distinct from the Father, but only the Power by which he worketh, what a vain Tautology 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 Son, and the Holy-Ghost are Almighty, yet they are not three Almighty's, or Omnipotents, but one Almighty, or Omnipotent; one in outward and essential Operations, one likewise in Essence, though three distinct Persons; distinguished from each other by their Personal Properties, and by their order and manner of working, in regard of their external and common works. Oh that we had in us, the Divine Principles of Faith, that we might fly unto him for secure in all our wants, who is infinitely powerful; and might rest on him for help in all our distresses, who is boundlessely gracious, both in himself, and towards us, above all that we are able to ask, or think, Eph. 3. Then should we run with delight in the ways of God's Commandments, and neither start aside through secret fear, or fall back through open Apostasy. CHAP. VI The Father, the Son, and the Holy-Ghost are Omniscient. omnisciency is an essential property of God: There is not any creature that is not manifest in his sight, Heb. 4.13. He seethe all our works, Psal. 139.2, 3. He heareth all our words, Psal. 139.2. and understandeth all our thoughts afar off, Psal. 139.4. Yea, the Psalmist doth not only affirm, but also prove this truth, Psal. 94.9, 10, 11. He that planted the ear, shall not he hear? God therefore taketh notice of our words: He that form 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 vain; all God's knowledge is wonderful. More particularly, the Lords omnisciency 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 seethe: Thirdly, in regard of future events, which he beholdeth, and foreshoweth. First, in regard of the heart of man. The Lord seethe not as man seethe: 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 only knoweth the hearts of the children of men, 1 Kin. 8.29. where, First, God the Father knoweth the heart: and therefore Paul showing 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 Son knoweth the heart, Joh. 5.42. he professeth it, and Luk. 11.39. he intimateth this truth to the Jews; Paul calleth him, as a searcher of the heart, to witness, Rom. 9.1, he knoweth what is in man, Joh. 2.25. he knew the Imaginations of the Jews, 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 reins, 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 witness, Rom. 9.1. he searcheth out the deep things of God, 1 Cor. 2.10. and therefore surely searcheth out the deep 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 Satan's 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 spoke in his Bedchamber. 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 Fowls of the Mountains, 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 Son and Holy-Ghost, is necessarily understood: The Father knoweth who are his, electing them according to his foreknowledge, 1 Pet. 1.2. Secondly, the Son knoweth all things. Peter acknowledged it expressly, Joh. 21.17. Lord thou knowest all shing; yea all the Disciples confidently aver 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 ways, and knowing their works, approving them that were good, and reproving them that were evil, Rev. 2.1, 2, 9, 13, 19 Rev. 3.1, 8, 15. he knew the fruitless toiling of Peter, and he could direct him where he should cast his Net, which shall enclose a multitude of Fish, so that their Net broke. And he knew how to detain the Fishes together, till their partners came and helped them, filling both their Vessels that they began to sink, 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 only. Thirdly, in regard of the prediction, or foreshowing of future events. It is proper to God alone certainly to know future events. God challengeth the Heathenish vanities, Isa. 41.23. Show the things that are to come hereafter, that we may know ye are Gods; and again, the things that are coming, and shall come, let them show unto them, Isai. 44.7. Things in their causes may be foreshown, not only by Satan, but also by men; Only the Lord can show what things necessarily shall be, whose second causes are not. Yea, he can and only 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 only, to whom all things are present, knoweth these things, that are future in respect of us, and doth reveal them to us, when the knowledge of them is for our good; and so, First, the Father doth reveal and keep secret future things, according to his holy will, and Divine pleasure. And therefore our Saviour checking the curiosity of the Disciples, demanding the time of his restoring the Kingdom to Israel, saith, Act. 1.7. It is not for you to know the times and seasons, which the Father hath put in his own power. Secondly, the Son revealeth future things, Mar. 13.23. he foretell his Disciples all things; he fore-shewed the destruction of the City and Temple of Jerusalem, and the manner of it, forty years before it was accomplished, Mat. 24.25. Luk. 19 the Lord Jesus, who is the Lamb in the midst of the Throne, can alone open the Book with seven seals, Rev. 5. which can manifest what shall be to the end of the World, and can reveal it to his Church. He knew all the answers and passages that men should give to his Disciples, and they should meet withal, when he sent them, Mat. 21.2, 3: Mar. 14.13, 14. Luk. 22.10, 11, 12, 13. he saw what should happen to himself, Joh. 18.4. who should betray him, Joh. 13. Joh. 6.64. the hour 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 foretell in the Revelations, Rev. 22.16. Prophecies, 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 hour of judgement, Mar. 13.32. Thirdly, the Holy-Ghost revealeth future things. The things that David spoke before of, were spoken by the Holy-Ghost, Act. 1.16. he foretell the general 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 dissuaded 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 foreshoweth the departure from the faith in the latter days, 1 Tim. 4.1. he testified before the sufferings of Christ, 1 Pet. 1.11. in the Old Testament he told the Jews, and divers other Nations, what should happen to them, Nehem. 9.30. 2 Pet. 1.21. and in the New, did show all things to the Apostles, what should come, Joh. 16.13. Thus Father, Son, and Holy-Ghost; First, do know the thoughts and hearts of men; Secondly, do know all the ways and works of men, and of all creatures: Thirdly, do know all things that are to come, and are one Omniscient Lord God, equal in essence and omnisciency. Therefore, as the eye of the Lord is on us, so likewise let the eye of our souls 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 seethe 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, Son, and Holy-Ghost, is incomprehensible and unsearchable. GOD is incomprehensible, comprehending all things, not being comprehended himself. Well might Zophar demand: Canst thou by searching find out God? canst thou find out the Almighty, to perfection? it is as high as heaven, what canst thou do? it is deeper than hell, what canst thou know? the measure thereof is longer than the earth, and broader than the Sea, Job 11.7, 8, 9 he showeth the infiniteness of God's knowledge to be every way past finding out. Yea, the Apostle, that could sound as deep as any man, yet findeth this bottomless depth to be infinitely beyond his reach, and therefore breaketh out into an admiration. Oh the depth of the riches both of the wisdom and of the knowledge of God how unsearchable are his judgements, and his ways past finding out? Rom. 11.33. Job is driven to acknowledge his ignorance, and to confess his error, that he uttered things that he understood not, things too wonderful for him, Job 42.3. and David doth tell us, that the Lords greatness is unsearchable, Psal. 145.3. and his knowledge too wonderful for him, Psal. 139.6. his Majesty is infinitely transcending our knowledge; for we are rather known of God, then do truly know God, Gal. 4.9. First, the knowledge of the Father is unsearchable. Agur putteth this as an unanswerable question to all unbelievers, 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 Son, and them to whom the Son will reveal him: which excludeth, not the Holy Spirit of God, for he searcheth out the deep things of God, 1 Cor. 2.10. but creatures only, Mat. 11.27. Luk. 10.23. Joh. 1.18. yet the Disciples of the Lord, and all true Believers see him and know him, Joh. 14.7. Joh. 6.46. Joh. 14.9. Secondly, the knowledge of the Son is unsearchable. Agur likewise putteth this as an unanswerable question to all unbelievers, Prov. 30.4. What is his Son's 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 Son 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 himself 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, Son and Holy-Ghost is one incomprehensible Lord God: whose incomprehensible Majesty can be no otherways known 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 believe 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 only 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, Son, and Holy-Ghost to be equal in the incomprehensibility of their Majesty and glory. CHAP. VIII. The Father, the Son, and the Holy-Ghost are only wise. Wisdom is properly attributed to God; he is infinitely wise of himself, neither is there any but he that is wise, Ecclus. 1.7. for, First, God is wise, and most wise, yea, in himself only wise, Rom. 16.27. 1 Tim. 1.17. Secondly, he it is that giveth wisdom to men, Dan. 2.21. Exod. 36.22. Jam. 1.6. First, the Father is infinitely wise; he aboundeth towards us in all wisdom, and goodness, Ephes. 2.8. and, Secondly, he giveth to us the Spirit of wisdom, and revelation in the knowledge of himself, Ephes. 1.7. Secondly, the Son is infinitely wise; he is the only wise God and Saviour, Judas 15. Not as if the Apostle excludeth the Fathet and the Holy-Ghost, for they are of one essence with him, but only all Creatures. First, the Lord Jesus is wise in himself; he is called by the Name of Wisdom, Pro. 8. and Counsellor, Isa. 9.6. and no ma●ell, for in him are hid all the treasures of wisdom and knowledge, Col. 2.3. They are hid in him with the Mantle of his humanity. 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 Son of God, was infinitely wise; but as the son of man, he grew, as in stature, so in wisdom, Luk. 2.52. Thirdly, the Holy-Ghost is infinitely wise: First, in himself he is wise; He is the Spirit of wisdom, Isa. 11.2. Exod. 28.3. Eph. 1.17. He needeth no Counsellor, to teach or direct him, Isa. 40.13. Secondly, He giveth wisdom to the Saints, 1 Cor. 12.8. Job 32.8. He it is, that taught all the Prophets and Apostles wisdom and knowledge, 2 Pet. 1.11. Eph. 3.5. 2 Pet. 1.21. And it is remarkable, that S●lomon, Prov. 1.20. useth (Chochmoth) plurally, and the Verbs singular. It may show unto us the wisdom of Father, Son, and Holy-Ghost, who preach unto us in the Ministry of the Word, and are one infinite wise God; who alone is wise in himself, and doth only give wisdom to the children of men. CHAP. IX. The Father, the Son, and the Holy-Ghost are most free, or unrestrained. Freedom, or Liberty, is essentially proper to God: He is free from coaction, free from servitude, free from misery; he doth whatsoever 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 Stoical necessity, as if he could not work without secondary causes: For in his ordinary works of Creation, he wrought without them; and in the extraordinary works of Providence, he oft useth them not. He made grass to grow, without rain or dew, Gen. 1.12. Gen. 2.5, 6. and he made light in the world, Gen. 1.3. three days before there were Sun, Moon, or Stars, Gen. 1.14. And surely, the Father, the Son, and the Holy-Ghost, are most free. First, the Father is free: The rule of all his actions, is his own will, Luk. 10.21. Luk. 12.32. Eph. 1.11. Mat. 11.26. Eph. 3.11. Secondly, the Son is free, Mat. 17.26. Where our Saviour intimateth; If the sons of Kings are free, much more the Son of the King of Kings. He therefore hath freedom in himself, and giveth freedom to others, joh. 8.36. The rule of his works, is his own will, Mat. 8.3. Eph. 4.7. Joh. 1●. 24. Thirdly, the Holy-Ghost is free. He is the free Spirit, Psal. 51.12. He hath none to direct or counsel him, Isa. 40.13. The rule of his working, is his own 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 Freedom. CHAP. X. The Father, the Son, and the Holy-Ghost, are essentially holy. Holiness is an essential property of God, Psal. 22.3. None being holy as the Lord is, 1 Sam. 2.2. He hath holiness in himself, and of himself, and worketh holiness 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 only is holy, Rev, 15.4. The holiness that we have, is accidental in us, and we have it from him, and we depend on him. But the holiness that is in the Lord, is essential and independent. First, the Father is holy; Christ in his prayer to him, calleth him holy Father, Joh. 17.11. Secondly, the Son is holy; he is God's 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 Devils, Luk. 4.34. Mar. 1.24. Holiness 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 Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Spirit, that holy One. First, to distinguish him from created Spirits. Secondly, to show that holiness is proper to him, he being holy in himself, and worketh holiness 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 only to be a gift of God, and a Power of God, and no certain 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 Son, and the Holy-Ghost are one holy Lord God. John describeth God three ways, Rev. 4.8 First, by his Attribute of Holiness. Secondly, by his Names. Thirdly, by his Eternity. First, by his Holiness, three times styling him holy, as Isaiah doth the like, ●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 show (as some of the Ancient Fathers and others do think) the mystery of the Trinity. Secondly, there are three Names, Lord God Almighty. Thirdly, his Eternity 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 himself, without cause. Thirdly, is to come; he will be for ever, without end. Where Father Son, and Holy-Ghost, one holy eternal Lord God, are described. Moreover, Joshua speaking of God useth one word singular, and another plural, and joineth them with Elohim, Josh. 24.19. Hucedoshim Elohim, which word for word, is (ipse Dii sancti) we cannot significantly render it in English, but we translate it, he is a holy God; where, in the unity of the essence, there is a plurality of Holy Persons. First, the Father is holy. Secondly, the Son is holy. Thirdly, the Spirit is holy; who are not three Gods, but one holy God. CHAP. XI. The Father, the Son, and the Holy-Ghost are good. Goodness is an essential property of God, whereby he is every way good both in himself 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 dependence on any other, and without any limitation of his goodness. The creature is good, so fare as in the being thereof it agreeth with the will of the Creator by participating of that goodness which God hath given it, 1 Cor. 3.8. Jam. 1.17. There is not the least drop of goodness in man, or Angel, which it hath not from the Creator; God only is essentially good, and of himself: and thus, there is no●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 showeth the exceeding riches of his grace in his goodness towards us through Christ, Eph. 2.7. Secondly, the Son is good; he is the good Shepherd, that giveth his life for his sheep, Joh. 10.1. and knoweth his Sheep, and is known of them, Joh. 10.14. Goodness is essentially in Christ, as he is the Son of God, for so he is equal with him, Phil. 2.6. in Nature, as also in goodness, and all his Attributes. But as he is the Son of Man, he received his goodness, 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 rendereth it the Holy Spirit, Luke 11.13. and the vulgar Translation joining both together, readeth it, the good Spirit. Yet Father, Son and Holy Spirit, though three Persons, are but one good Lord God, Mat. 19.17. CHAP. XII. The Father, the Son, and the Holy-Ghost are gracious. THe Lord is infinitely gracious: he is alone truly gracious, Exod. 34.6. and that in and of himself: he hath nothing to move him thereto, but his own will, Exod. 33, 19 Rom. 9.13. Jam. 1.18. John 1.13. Our salvation dependeth on his grace, in regard of the beginning, progress, 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 own graces to us in Christ; and thus the Kingdom 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 Son is infinitely gracious, 1 Tim. 1.16. He showeth forth all long-suffering in Paul, for a pattern for them which should hereafter believe: From his fullness we receive grace for grace, Joh. 1.16. He is a full Vessel, 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, than they can effect: but the Power of the holy Spirit, in giving grace, and in all his works, is limited only 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 Solomon, Cant. 4.16. and John likewise, Rev. 1.4. The Father, the Word, and the Spirit, are one only gracious Lord God. CHAP. XIII. The Father, the Son, and the Holy-Ghost, are the true God. TRuth is one of God's Attributes, Exod: 34.6. who, in opposition to Idols, is always styled the true God, 2 Thess. 1.9. the Stock being a doctrine of vanity, Jer. 10.8. and the Image a teacher of lies, Hab. 2.18. God is true in himself, Joh. 17.3. and true in his promises to his Church and people, Tit. 1.3. He cannot lie, 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 lie; nor as the son of man, that he should repent, Num. 23.19. Let God therefore be true, and every man a liar, Rom. 3.4. The best of Creatures, even Angels, have in regard of themselves a mutability of nature: some continued not in the truth, Joh. 8.44. they kept not their first estate, Judas 6. These he charged with folly, Job 3.18. These, that did continue, did not stand through their own strength, but by virtue of God's election of them, who are therefore called the elect Angels of God, 1 Tim. 5.21. But the Creature is subject to vanity, Rom. 8.21. No Creature is essentially, absolutely, independently true; for so, Truth is essentially proper to God: who is, first, immutably true in himself; 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 Deity is true in himself. First, the Father is true in himself. Christ telleth the Jews, He that sent him is true, Joh. 7.28. He is the only true God, Joh. 17.3. The word (only) in that place restraineth not the Subject, but the Predicate. You have the word (only) twice so used in one Verse, Jer. 32.30. Again, he that believeth on the first Person only, excluding the Son and the Holy-Ghost, believeth not rightly on the true God, but is an Antichristian, 1 Joh. 2.22, 23. Secondly, the Son is true in himself. 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 Son, who is the true God, and is Truth. Secondly, all the three Persons are immutably true, in their gifts and graces; all the gifts of God being without repentance, Rom. 11.29. First, the Father is immutably true, in regard of his gifts and graces: In the Father of Lights there is no variableness, nor shadow of change, Jam. 1.17. Where, if you take the word Father either essentially, or personally, this Truth standeth firm, That the Father is immutably true, in regard of his gifts and graces. Secondly, the Son 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 faithful witness, 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 himself, and immutably true in all his Promises to his Church and people. CHAP. XIV. The Father, the Son, and the Holy-Ghost, are one living God. LIfe is essentially proper to God, Deut. 32.40. He only hath immortality, 1 Tim. 6.16. He hath his life and essence of himself, and is therefore styled, him tha● 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 corporal life, and delivering their bodies from danger; and also preserving the Spiritual life of his Saints, to his heavenly Kingdom, 2 Tim. 4.18. and delivereth not only their bodies, but also their souls from spiritual death, and eternal destruction. And surely, the Father, the Son, 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 Son hath life in himself, Joh. 5.26. Life indeed was given to him, as he was a Mediator of his Church; but in him is life, Joh. 1.4. and that of himself, 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 faithful are the Church of the living God, 1 Tim. 3.15. but the Church is Christ's, 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 himself; he is the incorruptible Spirit, Wisd. 12.1. he is the living God: for the faithful, 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 soul, regenerating it; Secondly, he is the life of the body, quickening it, and raising it up, Rom. 8.11. Thus the Father, the Son, and the Holy-Ghost, is, Jer. 10.10. the living God, (Hu Elohim Caiim) which we cannot express in English: there being one word singular, and another plural joined with Elohim, a word of the plural number, (ipse Dii viventes) Hu, or He, there is the unity: Elohim Caiim, living Gods; there is the plurality of Persons: life being essentially proper to the Father, to the Son, and to the Holy-Ghost; who, though three persons, yet are but one living God. CHAP. XV. The Father, the Son, and the Holy-Ghost, are glorious. Glory, as also Life, Wisdom, Truth, Goodness, Holiness, etc. are the essence of God. These in creatures are accidents, and qualities; but in the Creator, in whom there are no accidents, but whatsoever is in him is his essence: these therefore are his essence. Moses desireth to see God's 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 glory, are all one; and so it is in all other of his Attributes. Glory belongeth only to God, to whom we are to ascribe it as most due, yea, only due, Math. 6.13. 1 Tim. 1.17. There is in God, both a Personal and an essential glory. First, there is in God a Personal glory; as, First, the Father's glory, is to beget the Son, Joh. 17.5. Secondly, the Son's glory, is to be begotten of the Father, Joh. 1.14. and to be equal with him, Phil. 2.6. Thirdly, the Holy-Ghosts glory, is to proceed from both, and to be equal with both. Secondly, there is in God an essential glory, which is not appropriated to any Person of the Deity, but is common to all three Persons: and thus glory is taken two ways; First, improperly, for that worship and honour which the Church of God ascribe to him, both by praying to him, and praising of him, which is the same with our glorifying of God; and of this God speaketh, Isai. 42.7. I will not give my glory to another; but of this hereafter. Secondly, more properly, for that excellent Nature that is in God, who is glorious in himself, and also glorious in his gifts and graces, which he giveth to his Church; this is essentially proper to the Father, to the Son, and to the Holy-Ghost. First, the Father hath glory in himself, and giveth glory to his Church; he prepareth a kingdom for the faithful, Mat. 25.34. and it is his good pleasure to give it them, Luke 12.32. he is the Father of glory, Eph. 1.17. Secondly, the Son hath glory in himself, Joh. 2.11. Mat. 19.28. Joh. 12.41. Judas, verse 24. and he giveth glory to the faithful, Joh. 17.22. Joh. 14.2. and he is the Lord of glory, 1 Cor. 2.8. Thirdly, the Holy-Ghost hath glory in himself, who both prepareth glory for the faithful, and also prepareth the faithful for glory, and is the Spirit of glory, 1 Pet. 4.14. The Father, the Son, and the Holy-Ghost are one glorious Lord God, who hath glory essentially proper to him, and doth give grace and glory to the faithful, Psal. 84.11. who is styled, First, the God of glory, Act. 7.2. in regard of that glory which he hath in himself, and of himself: Secondly, the King of glory, Psal. 24. in regard of that glory he giveth to his Church. CHAP. XVI. The Father, the Son, and the Holy-Ghost, are blessed. Blessedness is an essential property of God, who hath blessedness in himself, and of himself, being free from all evil of all sorts whatsoever, and aboundeth with all kind of Good; he perfectly knoweth, and certainly enjoyeth his own blessedness; he, to and for himself, is sufficient, and needeth no help 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 own 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, Mark 14.61. Secondly, the Son is blessed for ever, Rom. 9.5. the children of the Jews so acknowledged him, Mar. 11.9, 10. yea, (saith the Psalmist) the Nations shall call him blessed, Psal. 72.17. so Paul, Tit. 2.13. Thirdly, the Holy-Ghost is blessed. Blessed be the glory of the Lord from his place: or, as the Original will bear it; the blessed glory of the Lord, etc. Ezek. 3.12. I know, that some refer this place to Christ, as spoken more peculiar of him; others, to Father, Son, and Holy-Ghost: but I rather think that acclamation to be given especially to the Holy-Ghost, the Spirit of glory, 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 took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from his place; I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over-against them, and a noise of a great rushing: so the Spirit lifted me up. Thus Father, Son, and Holy-Ghost are one and the same blessed Lord God: though the Son hath his personality from the Father, that begetteth him, Heb. 1.5. and the Holy-Ghost hath his from the Father, and the Son, from whom he proceedeth, Joh. 14.26. Joh. 15.26. yet the Son and Holy-Ghost are God of themselves, and have their blessedness (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 Son, and the Son in the Father, Joh. 14.11. Joh. 10.38. and the Father and the Son 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 only 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 Book. The Works of GOD are equally wrought by FATHER, SON, and HOLY-GHOST. The first Section. CHAP. I. The Scriptures manifest the Son and the Holy-Ghost to be God, equal with the Father, by ascribing to them, equally with the Father, such Works as are proper to God. HE that worketh such Works as God alone worketh, is God, equal with the Father in Power and Glory. The Son and Holy-Ghost work such Works as God alone worketh: Therefore the Son and the Holy-Ghost are God, equal with the Father in Power and Glory. The Works of God are of two kinds: First, there is Opus ad intra, vel personale; the Personal Works of God, which are begun by, and terminated in some Person of the Deity; as, the generation of the Son by the Father, and the procession of the Holy-Ghost from the Father and the Son; these are simply personal Works, whereby the Persons are distinguished from each other: These, some call Works of Relation. Secondly, there is Opus ad extra, vel essentiale; Essential Works of God: and they are such, as are common Works of the Father, the Son, and the Holy-Ghost, and are terminated in the Creature: where it is the Scriptures use, to attribute these common Works sometimes to one Person, and sometimes to another; whereby they hold forth unto us the Unity both of Nature, and of Working, which is in the Trinity of Persons. These Essential Works are undivided, according to that known Axiom; Opera Trinitatis ad extra, sunt indivisa: None of them doth aught for us, without all. My Father worketh hitherto (saith Christ) and I work, Joh. 5.17. where, as Ch●ysostome observeth, He saith not, My Father worketh, and I subminister to him; but he using the same word of the Father and of himself, saith, My Father worketh, and I work; whatsoever things the Father doth, the Son doth likewise, Joh. 5.19. and so the Holy-Ghost, who speaketh not of himself, but whatsoever he shall hear, that shall he speak, Joh. 16.13, 14. Hence every Person Worketh of himself, according to that causal power which he exerciseth; where there is not any pre-eminence, nor difference in dignity, but an unity, and identity of one and the same cause; they having one Essence, there is therefore one operation; That therefore which the Father doth, the Son doth; and what the Father, and the Son do, the Holy-Ghost likewise doth, (as I shall show) in these Outward, Common, and Essential 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 Son, usually worketh from them both; He shall receive of mine, saith Christ, and show it unto you; all things that the Father hath, are mine, Joh. 16.14, 15. The Son having his personality from the Father, usually worketh from the Father; The Son doth nothing of himself, but what he seethe the Father do, Joh. 5.17. Thus each Person Worketh according to the manner of his subsisting, which manifesteth a diversity of Persons, but no difference, or inequality of power; For they Work 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 Son, in regard of his Essence, he is God of himself, and worketh of himself, and so doth the Holy Ghost likewise. But as the Son is begotten of the Father, so he worketh from the Father. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, and in, which are ofttimes found in Scripture, to express the Personal working of the Son, and Holy-Ghost, yet are not so used, as if the Son, and the Holy-Ghost were subordinate Instruments to the Father: but as one and the same efficient cause. For these Prepositions you shall find indifferently prefixed to the Works of the Father, and of the Son, 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, Judas saith Judas 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 faithful, by whom ye are called to the fellowship of his Son, 1 Cor. 1.9. yet the Father is no Instrument, but a cause of Christ's Resurrection, and of our Vocation. Secondly, the Son, 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 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 Son, 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, Judas 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 weak and sandy foundation, on which they build their faith, who make the Father, Son, and Holy-Ghost not only to be unequal, 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 fond imagine; For the same reason would prove the Father to be infeirour to the Son, and it would make him his instrument, as in some places above specified. The Son, and the Holy-Ghost are not instruments to, but co-workers with the Father, they work together: First, in these common works, which extend generally to all of all sorts, and kinds; Secondly, in these special works, which reach especially to the Church of God. First, the Father, the Son, 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 do manifest the Son, and the Holy-Ghost to be God, equal 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 Son, and of the Holy-Ghost. CReation is a work of God alone, He stretcheth out the heavens alone, and spreadeth abroad the earth by himself, 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 own person, I am the Lord, and there is none elf, I form the light, and I create darkness: I make peace, I create evil, I the Lord do 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 Son 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, whither 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 moved upon the waters, Gen. 1.2. cherishing them, and making them fruitful, and fit for the creatures to live in. By the Word of the Lord were the heavens made, and all the Host of them by the Spirit of his mouth; so it is according to the Original, Psal. 33.6. Thus the Father, the Son, 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 observable, that Moses treating of the creation, useth the word Elohim, and no other word above thirty times together, Gen. 1. to show that all the three Persons did work this great work; besides, in creating man, how plainly is the plurality of Persons in the unity of the essence set forth, Gen. 1.26. and God said, (there the Noun is plural, and the Verb is singular) although after the Verb is plural; Let us make man after our Image, and after our likeness; (is) and (our) surely note a plurality of Persons. Besides, how absurd a thing would it be to imagine God, if but one Person to speak to himself, and yet in the 27. vers. it is he made man in his own image, to point forth to us the unity of his Essence. I know the Jews object divers ways against this. Object. 1. That in the Scripture one man speaketh plurally of himself: as, First, Bildad, Job 18.2.3. Sol. But he speaketh not only of himself, but his other two friends; Secondly, Absalon, 2 Sam. 16.20. but he speaketh not only of himself, but of his people and Army; Thirdly, Daniel, Dan. 2.36. but Daniel doth speak of the three Children that were his companions together with himself: 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 spoke after the manner of Kings. Sol. First. That kind of speech was not then in use, as Abon-Ezra noteth on Gen. 29.27. Moreover in the examples of King's 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 custom 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 plurality 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 do speak plurally, because they are public Persons, and represent the whole Kingdom, and act by the advice of their Counsels; Fourthly, Kings do not use the singular and plural promiscuously, as the Scripture doth of God. Object. 3. That God did speak to the Angels. Sol. 1. God spoke 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 Counsel, Isai. 40.13. for he worketh all things after the Council of his own will, Eph. 1.11. yet the Scripture treating of God as the Creator, and maker of all things speaketh not only 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 seldom used singularly, yet Job 35.10. it is so used, and a word of the plural number is joined with it; Non● saith, where is God, my Makers: God, there is the Unity: my Makers, there is the Trinity. And surely, the Son, and the Holy-Ghost, if they did not with the Father, make the World, they were subject to that imprecation which Jeremy teacheth the captived Jews, and delivereth it in the Caldean Language, (although the whole Book beside is written in H●●rew) that the Jews might answer the Chaldeans in their own Language, when they tempted them to worship God that mad● not the Heavens, Jer. 10.11. This shall ye say to them, The Gods which made not the Heaven's, 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 glory, which is their shame, Phil. 3.19. namely, that they can contend with their Maker, and fight against the Deity of the Son, 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 Works of Providence on the dry Land, are wrought by the Father, the Son, 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 own 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 Housekeeper 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 meat in due season, he openeth his hand, and satisfieth the desire of every living thing; he is the preserurr of men, as J●b styleth him, Job 7.20. and the Saviour of all, as Paul showeth, 1 Tim. 4.10. as Job therefore speaketh: Ask now the Beasts, and they shall teach thee, and the Fowls of the air, and they shall tell thee: or speak to the earth, and it shall show 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 controversy between Job and his three friends, the Name Jehovah is used only 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 do distinctly work according to their personal order, in all the works of providence, both, First, on the dry Land, as also, Secondly, on the broad Sea. First, God's providence is seen in the Works 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, clotheth the Lilies, and careth for man, Mat. 6.26. Luk. 12.24. etc. and giveth good things to them that ●●ke, Mat. 7.11. and still worketh in regard of his providence, Joh. 5.17. preserving men from danger. Secondly, the Son, he provideth for us; He upholdeth all things by the Word of his power, Heb. 1.34. by him all things were created, and do consist, Col. 1.16, 17. he doth for us whatsoever we shall ask, Joh. 14.17. he worketh always in regard of his providence, Joh. 5.17, 19 pro●ecting us, Mat. 23.34. and preserving us from danger, Rev 3.10. Judas vers. 1. Thirdly, the Holy-Ghost, he provideth for us; he prospered Zerubbabels' building, Zac. 4.6, 7, 8. he governed the Apostles in their journeys: 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 Gospel 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 die, till he had seen the Lord Chest, was directed by the Holy-Ghost to go then into the Temple, when Christ was there, Luk. 2.27. he governeth the faithful, Rom. 8.14. and suffereth them not to live after the flesh, but after his direction, and guiding, and he worketh always 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 work of the Father, the Son, and the Holy-Ghost, and is equally competent to all the Persons in the holy Trinity: and is not to be attributed principally to one Person, and less principally to another; there being the same and equal Power, Wisdom, Will, and Operation, of all, as Christ himself witnesseth; My Father worketh hitherto, and I work, Joh. 5.17. whence you may easily collect, the Father and the Son are Coessential, and Cowarkers, and that in works of Providence, not only on the Land, but also (as I shall show) on the Sea. CHAP. IU. Ruling the Sea is a Work of the Father, and of the Son, and of the Holy-Ghost. GOds providence is seen in every thing, the Lord is wonderful in all his works, Psa. 98.1. Psa. 39.14. but especially is his overruling providence in the great Waters, and he is wondrously wonderful in the Sea, Psal. 107.24, 25. both in the first making of it, causing the Waters to gather on heaps, Gen. 1.9. He shutteth it up with doors, and bars, Job 38. He layeth up the deep as in a treasure-house, Psal. 33.7. he giveth stays and bounds to it, causing the small sand to bond that, which if he command, shall break down Rocks, and Mountains, Job 38.10.11. he for the drowning of the world, can open the Fountains 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 pass 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 Work 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 Son quieteth the Sea, as a man would quiet an unruly Child, by commanding it to be silent, Mar. 4.39. or as one would tame an unruly Beast, by putting a bridle into its mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be thou with a bridled mouth, so the word signifieth; thus Christ putteth a bridle into the mouth of the Sea, that it can rage's no more: where you may see effects both of his Humane as also of his Divine Nature. First, of his Humane Nature, in sleeping in the Ship. Secondly, of his Divine Nature, rebuking the wind, and the Sea, and they obey ●im. Thirdly, the Holy-Ghost measureth the waters in the hollow of his hand, Isa. 40.12. even as a man would measure a spoonful of water. That this is the Holy-Ghost, the words following show: Who hath directed the Spirit of the Lord? Isa. 40.13. The Father, the Son, and the Holy-Ghost therefore are equal in ●ower, Majesty, and Glory, and work together on the Land, and on the Sea; who are one God, and rule all things by his providence, according to his own will, Dan. 4.35. CHAP. V. Illumination is a work of the Father, of the Son, and of the Holy-Ghost. ILlumination is a work of God, who worketh not only saving graces in the hearts of his Elect, but also common graces in the hearts of good and bad; who distributeth these his gifts according to his own will Heb. 2.4. He worketh all his pleasure, Isa. 46.10. What his soul desireth, that he doth, Job 23.13. in all places acting whatsoever he will, Psal. 135. Dan. 4.33. Yea, the Lord doth not only what he will, without resistance, Psal. 115.3. Rom. 9.19. but he maketh his own will, in all works, of his divine dispensation, the rule of his actions, which is proper to God alone. And thus, First, the Father giveth gifts to all; secondly, enlighteneth all with common illuminating gifts, Jam. 1.17. thirdly, working all according to his own will and pleasure, Mat. 11.26. Luk. 10.21. Eph. 1.11. Secondly, the Son giveth gifts to men freely, Eph. 4.10. Joh. 15.5. secondly, He enlighteneth all with common illuminating gifts, Joh. 1.9. thirdly, He worketh all things according to his own will, Luk. 5.13. Joh. 17.24. Joh. 5.21. Joh. 10.28. Eph. 4.7. Thirdly, the Holy-Ghost giveth gifts to men freely, 1 Cor. 12.8, 9, 10, 11. secondly, He enlighteneth all with common gifts and graces, as he did Bezaliel and others, Exod. 31.3, 4, 5. Exod. 28.3, 4. Exod. 35.31. It is a work of the Spirit of God, to have skill to work in gold, and in silver: yea; it is his work, that Saul can prophesy, and govern Israel, 1 Sam. 10.6. 1 Sam. 11.6. thirdly, He giveth his gifts to men as he pleaseth, dividing them to all severally as he will, 1 Cor. 12.11. There being one and the same Will in the Father, and the Son, and the Holy-Ghost, the same Power, are the same God in essence; what therefore the one willeth, the other willeth: it is one and the same God, which worketh all in all, 1 Cor. 12.6. and dealeth to every man his measure of gifts, Rom. 12.5. CHAP. VI To judge, and punish the World, is a Work of the Father, of the Son, and of the Holy-Ghost. TO Judge the World, and to punish those that offend the Supreme Majesty, is the Work of God, who is the Judge of all the World: Gen. 8.25. There is but one Lawgiver and Judge, Jam. 4.12. So Tremelius, and the Vulgar read it. He judgeth particular men on the earth and he it is, which at the general Judgement, which is called God's day, 2 Pet. 3.12. judgeth the quick, and the dead; Neither is there any that can deliver out of his hand, Deut. 32.39. and if he work, who shall let it? Isa. 43.13. Where, First, the Father judgeth the World, and punisheth wicked men therein, Amos 4.10. I overthrew some of you, as God overthrew Sodom and Gomorrah; Patrem hic loqui, & de filio dicere. Euseb. lib. 5. de Demonstra. Evan. cap. 23. It is the Father, who speaketh of his punishing Israel with sin-revenging judgements, even as the Son punished Sodom and Gomorrah. For although the Father is said to judge no man, Joh. 5.22. we must not think (as Calvin observeth, that the Father sits idle, and doth nothing; For he worketh hitherto, Joh. 5.17. But this is spoken ex Hypothesi. He doth not simply deny the Father's judging the earth, but speaketh according to them to whom he directed his speech; He denieth the World to be so governed of the Father (as the Jews thought) which did separate the Son from the Father: whereas the Father, as he made the World by his Son, Eph. 3.9. so he judgeth likewise the world by his Son, Act. 17.31. Secondly, the Son judgeth the World, and punisheth wicked men therein, Psal. 72.4. He threatened to cast Jezabel into a bed, and those that commit fornication with her into great tribulation, Rev. 2.23. He rebuketh, and chasteneth those that he loveth, Rev. 3.19. He breaketh his Enemies with a rod of Iron, and dasheth them in pieces, like a Potter's Vessel, Psal. 2.9. when he is angry, they perish from the way, Psal. 2.12. He it was that reigned fire and brimstone from heaven on Sodom and Gomorrah, Gen. 19.24. The Lord reigned from the Lord, fire and brimstone out of heaven; where Jehovah a Name of God's Essence, is there used Personally for the Father, and the Son. Yea, God the Father speaking of this act, twice relateth it in the same manner, as Moses doth; I overthrew some of you, 〈◊〉 God overthrew Sodom and Gomorrah, Amos 3.10. Again, as God overthrew Sodom and Gomorrah, and the neighbour Cities, saith the Lord. Jer. 50.14. Lo, God the Father relating, and God the Son acting the destruction of these Cities. Moreover, in the Creed we acknowledge Christ to be the judge of the quick, and of the dead, the Scripture likewise cleareth. For the Lord Jesus shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, 2 Thes. 1.7, 8. and Paul speaking of this Judgement-Seat, Rom. 14.10. calleth it the Tribunal Seat of Christ, before whom we must appear to give an account; yet in the 12. verse, he saith, we must give an account to God; the Lord Jesus being God as well as man; and 2 Cor. 5.10. speaking of the Judgement-Seat of Christ, and the terror thereof, calleth it the terror of the Lord, vers. 12. calling Christ God and Lord in these places, who, as he is the Son of Man, he hath this Work committed to him, Joh. 5.27. but he being the second Person of the Trinity, and God equal in power and glory with the Father, so he hath this power of himself, as the Father hath. Thirdly, the Holy-Chost judgeth the World, and punisheth the wicked therein. The Spirit of the Lord gathereth the unclean Creatures together, to punish the enemies of the Church, Isai. 34.16. He that is a Comforter to the Elect, is a Reprover, and Convincer to the World, Joh. 16.8. They that resist the Holy-Ghost, do it by gainsaying his Word, not by frustrating his Work; 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 expressly said to be full of the Holy-Ghost, Act. 13.9, 10. He casteth these Sinners, that do despite unto him, Heb. 10.29. into eternal 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 Son; yea, our Saviour saith the contrary of sins committed against himself; not as if the Holy-Ghost were greater than the Father, or the Son, but only equal with them in Majesty, and in glory; This Sin is not only against his Person, but against his operation, and working; It being a sin against the light of illumination, which he terminatively worketh in them. A sin against the Father, is remitted by the blood of the Son, which washeth away all sin, 1 Joh. 1.7. and a sin against the Son, is done away by the work of the Spirit, who applieth the Merits of Christ to every penitent Soul, by faith, purifying their hearts, Act. 15.9. but if the sin be against the Holy-Ghost, and against his Works, 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 Apostatising relapse; and the Work cannot be wrought backward: for the Spirit proceedeth from the Father and the Son, in regard of his personality, worketh also from them both, who also begin that Work, which he terminateth, which he perfecteth in us. Now the Spirit worketh neither by the Father, nor by the Son, (as the Son is God, though he worketh by him, as I shall have occasion to show, as he is the Son of man;) wherefore, where the Spirit applieth not the blood of Christ, there is no remission of sins; for there is neither faith nor repentance wrought in that man's heart by the Spirit of God, who terminateth, and perfecteth those graces; which also the Father and the Son worketh with him, in the hearts of every true believer. This sin therefore is also against the Father, and the Son, and not only against the Holy-Ghost; but because it is more immediately against his work; therefore it is said to be against the Holy-Ghost, who together with the Father and the Son, punisheth this Apostasy, by giving up such a wretch to his own hearts lust, and by delivering him up to a reprobate sense. Thus Father, Son, and Holy-Ghost, are coworkers in this Work, 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 Paradise; for God saith, the man is become like one of us, Gen. 3.22. which cannot be spoken, where there is but one Person; again, in the destruction of Babel, and confusion of Languages, the Lord saith, Gen. 11.7. C●me ye, and let us go down, and let us confound their Language's: where the Father speaketh to the Son, and to the Holy-Ghost. Besides, confusion of Languages is no work of the Creature, but a Work proper to God alone; which is spoken in the plural Number, Let us go down, and let us confound them; and yet to show the unity, 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 himself speaketh of plurally; it being the work of one God in three Persons to effect this Work; Moreover, the Psalmists phrase is remarkable, Psal. 58.11. Jesh, Elohim Shophedim, (est dii judicantes, word for word) one word singular, and another plural is joined with Elohim, a word of the plural number, intimating the unity of that one God in Essence, and Trinity of Persons that judge the earth. Oh that men would sing hallelujah, and give praise to ●od for his work! And surely, the first time that Hal●lujah is used in the Old Testament, is, Psal. 104. last, wh●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 sin is foretold. Thus you may see, the Father, the Son, and the Holy-Ghost is that one God that effecteth these Works, which extend Generally to all. The second Section. CHAP. I. The Works of God, which do concern the Lord Jesus, the Head of the Church, were wrought by the Father, the Son, and the Holy-Ghost. AS the Father, the Son and the Holy-Ghost did effect these common Works, which extend generally to all; so also they effect these special Works, which reach only to the Church of God, which are of two sorts; for, First, they are such Works which God alone worketh, in regard either of Christ, the Head of the Church: Or, Secondly, of the Church, which is the Body of Christ. First, these Works which are wrought, in regard of Christ the Head of the Church: as namely, First, Christ's Incarnation, Secondly, his Attestation: Thirdly, his Vocation: Fourthly his miraculous Opperations: Fifthly, his Death and Passion, for the sins of the World: Sixtly, his Resurrection: Seventhly, his Ascension were wrought by the Father, the Son, and the Holy-Ghost. The Scriptures do manifest the Son, and the Holy-Ghost, to be God equal with the Father by ascribing to them these Works equal with the Father. CHAP. II. Incarnation of the Word, was a Work of the Father, of the Son, and of the Holy-Ghost. THe Incarnation of the Word, is a Work of God: it is inchoative▪ an Essential Work of God, common to the whole Trinity; though terminative, it is terminated, perfected, and consummated in the Son of God, whose Personal Work, 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 Son of God, was eternally begotten, of his Father; but as he was the Son of man, he was borne of a Woman in the fullness of time. Gal. 4.4. To us a Child is borne, Isai. 9.6. and therefore man, to us a Son is given of God, and so he is God. The efficient cause of Christ's Incarnation, is the whole Trinity; 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 Son, made of a Woman, Gal. 4.4. Mat. 10.40. After all his Servants, he sent unto them his Son, saying, they will reverence my Son, Mat. 21.37. Mar. 12.6. Luk. 20.13. and our Saviour telleth us, he that honoureth not the Son, honoureth not the Father that sent him, Joh. 7.23. Secondly, the Sun, which as God, made all things, Joh. 1.3. made also his own Body; for he emptied himself, and took on him the form of a servant, Phil. 2.7. He took not on him the Nature of Angels, but took on him the form of Abraham, Heb. 2.15. Here are two Natures in Christ; First, the Nature, emptying himself, and assuming: Secondly, the Nature taken, and assumed; He took not on him the Nature of Angels, he was not created Spirit, as they are; but he took on him the Seed of Abraham: and therefore surely, he was, before he took this Nature of man on him and so he testifieth of himself, Joh. 8.58. He took part of our flesh and blood, Heb. 2.14. He made himself partaker of that which was ours, that we might more easily take part of that which was his. Thirdly, the Holy-ghost form 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 Son, and the Holy-Ghost equal in Power, and glory are one, and the same efficient Cause of Christ's Incarnation, which was terminated in the second Person; they wrought the Mantle of his Humanity 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 crea●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 brightness of Glory, took upon him the vileness of our Nature. The Lord Jesus, who was in the foe me of God and equal with God, took on him the form of a servant, Phil. 2.6, 7. and made little lower than some of his own Creatures, Heb. 2.7. He that was infinitely more excellent from all Eternity than Angels, made himself a little while inferior 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 himself, that he might exalt us; that he to whom the Angels minister, Mat. 4. and do 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 crowded in a Manger, and swaddled in a few rags; such was the riches of his grace towards us, that though he were rich, yet for our sakes he became poor, that we through his poverty, might be rich, 2 Cor. 8.9. CHAP. III. The Attestation, or the Witness hearing of the Messiah, was the Work of the Father, the Son, and the Holy-Ghost. THe attestation of the Word, that he was the Messiah of the World, was a Work of God. Fit it was, the Son of God should receive testimony from God; he received not testimony from men, Joh. 5.31. God bare witness that he was the Saviour of the World; Angels and holy men bare witness of him secondarily, as God's Messengers to us; but God is that witness, on which our faith must depend, Gal 1.8. If we receive the witness of men, the witness of God is greater; this is the witness of God, which he hath testified of his Son, Joh. 5.9. And surely, the Father, the Son, and the Holy-Ghost, bare witness to us of the Messiah. First, the Father bare witness of him; So the Lord Christ assureth us, Joh. 5.37. The Father which hath sent me, hath borne witness of me, Joh. 8.18. He testified of him at his Baptism, Mat. 3.17. and at his transfiguration, Mat. 17.5. Secondly, the Son indeed, as man, had no power to bear witness of himself, Joh. 5.13. yet as God, he testified of himself, Joh. 8.18. and did justify 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 Son, Joh. 5. Joh. 6. Joh. 10. yea, the Lord Jesus telleth the Jews, Except ye believe that I am, ye shall die in your sins; where the Lord styleth himself, I am, a Name peculiar to God, Exod. 3.14. and telleth the Jews, they must believe it, unless they will die eternally. Let these that fight against the Divinity of the Lord that bought them, seriously weigh this, and other places where he styleth himself thus, who say that Christ never professed himself to be God, or took any Name of God, on him. Thirdly, the Holy-Ghost bare witness of Christ; so he telleth his Disciples: He shall testify of me, Joh. 15.26. He shall receive of mine, and shall show it unto you, Joh. 16.14. and the Apostles show the Jews, that the Holy-Ghost did bear witness of Christ, Act. 5.32. who bare witness of him at his Baptism, by descending on Christ, Mat. 3.16. Luk 3.22. Joh. 1.33. and after Christ's ascension, by dessending on the Apostles and Disciples of Christ, Act. 2. Act. 8. Act. 10. Act. 19 There are three that bear record in Heaven: the Father, the Word, and the Holy-Ghost, and these three are one, 1 Joh. 5.7. not only one Witness, but one God; which Text of Scripture, because it is a notable Pilate to steer the Ship of the Church, in sailing between the Rocks of Arrianisme, den●ing Unity: and of Sabellianisme, opposing the Trinity; the ●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 th●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 Council, (as Junius observeth:) and it is to be found in the most Ancient Copies, both Greek and Latin, and is so suitable 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 think this an addition to the Canon of the Scriptures. CHAP. IU. The Vocation of Christ to the Office of a Mediator, was a Work of the Father, the Son, and the Holy-Ghost. THe Vocation of Christ to his Mediator-ship, and the sending of him to preach, was a Work of God alone. The Lord Jesus being to offer himself a Sacrifice for the sins of the World, (wherein he was both Priest, and Sacrifice) glorified not himself, to be made an High Priest, Heb. 5.3. as man, he took 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 Son 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 undertook this Office; the efficient Cause of this Act, was the whole Trinity. First, the Father sent him to preach; our Saviour speaking to the Jews, 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 Son, to day have I begotten thee, Heb. 5.5. who was called of God, an high Priest after the Order of Melchizedeck, Heb. 5.10. where it is observable, that Christ as man, is said to be a Priest after the Order of Melchizedeck, Heb. 5.6, 10. Heb. 6.20. Heb. 7.17. but as Christ was the Son of God; so Melchizedeck is said to be made like unto him, a Priest continually, Heb. 7.3. Secondly, the Son of God made himself of no reputation, Phil. 2.7. He voluntarily undertook this Office, for so he testified: For this cause came I into the World, that I should bear witness unto the Truth, Joh. 18.37. Lo, I come to do thy will, O God, Heb. 10.8. Thirdly, the Holy-Ghost sent him. He was led by the Spirit into the Wilderness, Luk. 4.1. and returned in the power of the Spirit unto Galilee, Luk. 4.14. and was sent by the Spirit to preach the Gospel to the poor, and anointed by him, with gifts without measure, Luk. 4.18. Act. 10.38. Thus there is one inseparable, and undivided Working of the Father, the Son, and Holy-Ghost, as there is one insepparable, and undivided Nature of them. CHAP. V. Christ's power as man to work Miracles, was a Work of the Father, of the Son, and of the Holy-Ghost. THe Miracles that Christ wrought, when he lived on the earth, were wrought by the power of God, Joh. 10.38. God did them by him, Act. 2.22. they were wrought, First, by the power of the Father. The Lord telleth the Jews, many good Works have I shown you from the Father, Joh. 10.32. the Father that is in me, he doth the Works, Joh. 14.10. the Son doth nothing, but what he seethe the Father do, Joh. 5.19. He gave Christ the Works that he did, to finish, Joh. 5.36. Secondly, by the Divine Power of the Son; whatsoever things the Father doth, these also doth the Son likewise, Joh. 5.19. Thus by his own Power, he took on him the form of a servant, Phil. 2.6. Heb. 2.16. in his Incarnation, he raised up his own Body in his Resurrection, Joh. 2.19. he exalted his own Body, and Soul into heaven, in his Ascension, Eph. 4.8, 9 1 Pet. 3.21. He manifested his glory in his Miracles, Joh. 2.11. As man, he had no power of himself to do Miracles, but it was given him; and in regard of his humane Nature, he was Anointed of God, with the Holy-Ghost, and with power, Act. 10.38. But the Manhood being united to the second Person of the Godhead; he both received power of God, as he was man; and he had power of himself, as he was God to work Miracles; and therefore in many Miracles which he wrought, he manifested both his Natures; as in curing of him that was Dumb, and Deaf, Mar. 7.34. He looketh up to heaven, and sigheth as Man; but he commanded as God: be opened. In healing the Leper, Mat. 8.3. to confound Manicheus, denying him to be Man, he touched him; and to confute Arrius, denying him to be God, he commanded, I will be thou clean; manifesting that he, and none other cured him, when he and none other touched him; in raising Lazarus, he prayeth as man, but commandeth as God, Joh. 11.41.43. Christ did oft cure without Prayer, but yet sometimes he prayed, and that for our sakes; First, that we might know he was sent from God, Joh. 11.45. Secondly, that he might teach us what to do, when we undertake any weighty employment. As for that, where it is said, that he could do no great Work there, because of their unbelief, Mar. 6.4. Mat. 13.58. We must consider there is a twofold Power in God; First, an absolute Power, so the Lord can do any thing, if the doing thereof employeth not a contradiction; Secondly, a limited Power, which is limited by his Will, and Decree; thus God by his absolute Power, could have destroyed Sodom, when Lot was in it, by his limited power he could not, Gen. 19.22. Christ likewise by his absolute Power, could have wrought Miracles in these unbelieving Cities: but in regard of his limited power, he could not, because it stood not with his good will and pleasure; in the like manner, God could by his absolute Power, have removed the Cup from Christ: as Christ showeth, Mar. 14.36. All things were possible to God. That therefore, which as Matthew puts it (if it be possible) hath telation to God's limited Power, Mat. 26.36. which is limited by his will; and therefore Luke well explaineth it, Lu. 22.42. Father, if thou be willing; the unbelief therefore of the Capernaumites, did not make Christ unable to do, but it made them unfit to receive; it did not diminish Christ's Divine power, but their own mercies, which they might have received if they would have believed; for as faith on the one side stayeth God's hand from executing Vengeance, Exod. 32.10. so unbelief on the other side stayeth God's hand from reaching forth mercies. Thirdly, by the power of the Holy-Ghost; If I, (saith Christ) by the Spirit of God cast out Devils, then is the Kingdom of God come to you, Mat. 12.28. Jesus was anointed with the Holy-Ghost, and with power, and went about doing good, etc. Act. 10.38. Father, Son, and Holy-Ghost therefore have one, and the same power of working Miracles, yea, that was done by the power of the Father, and of the holy-Ghost, of whom it is said, there went virtue, and healed them all, Luk 6.19. Mar. 5.30. whose Works, when the people saw: it is said they were all amazed at the mighty power of God, Luk. 9.43. yea, he telleth you, that they were his Works, and his Fathers which he did do, Joh 10.37 38. CHAP. VI Christ's Death and Passion, that it might be a Ransom for the sins of the world, was a Work of Father, Son, and Holy-Ghost. CHrists Death and Passion, that it might be a Ransom for the sins of the World, was a Work of God; God was in Christ reconciling the world to himself, 2 Cor. 5.19. He made our sins, his sins, that he might make his Righteousness, our Righteousness; for he made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 2●. where the Apostle by an Hebrewisme calleth the expiation of siinne by sacrifice, sin, (chata is to sin, but chit in pihel, is to expiate sin) Christ bore the punishment of sin, and became an offering for sin for us, that we which had sinned, might in, and through him, have our Consciences purged from dead Works, and we which were defiled therewith, might be washed by the blood of Christ, 1 Joh. 1.7. Rev. 1.5. wherein we may see a Work of the Father, the Son, and the Holy-Ghost. First, the Father gave us his Son the Lord Christ, Joh. 3.16. God so loved the wo●ld, that he gave his only begotten Son, Rom. 8.32. He spared ●ot his own Son, but delivered him up for us all, 1 Joh. 4.10. He sent his Son to be a propitiation for our sins: Herod, Pontius-Pilate, the Gentiles, and the Jews did that to Christ, which Gods hand and his Counsel determined to be done, Act. 4.27, 28. Secondly, the Son gave himself for us, Tit. 2.14. He gave himself for us, to redeem us from all iniquity, Gal. 1.4. He gave himself for his Church, that he might sanctify it, and cleanse it, Mat. 20.28. 1 Tim. 2.6. He gave his life a ransom for many, Heb 9.14. He offered up himself, Col. 2.20. He loved me, (saith Paul) and gave himself for me, Joh. 10.17.18. He laid down his life of himself. Thirdly, through the Holy-Ghost, this Work was done, Heb. 19.14. Christ, through the Eternal Spirit, offered himself; He sent him to do this Work, Luk. 4.18, 19 This Work, though it was consummated, perfected, and terminated by the Son of God, when his soul did make an offering for Sin, Isai. 53.10. (So the Translators render it in the Margin) it being terminatively wrought by Christ; yet inchoactively it was the Work of the whole Trinity, and so Isa. 53.10. The Lord shall make his soul an offering for sin. And thus the Translators render it in the Text; the Original will bear either; neither of them is contrary to the Analogy of faith: for Christ suffered and died for the sins of the World, by the common decree of the Father, the Son, & the Holy-Ghost: which was their essensiall, and common Work, Act. 2.23. He was delivered by the determinate Counsel, and foreknowledge of God: whom the Jews took, and by wicked hands crucified, and did slay. It being a work of love to Man in God: but a Work of malice to Christ in the Jews. CHAP. VII. The raising of Christ's Body from death, was a Work of the Father, and of the Son, and of the Holy-Ghost. THe Resurrection of Christ, or raising up of his Body, was a Work of God, Act. 3.15. Rom. 10.9. Act. 10.40. Act. 2.32. Rom. 4.24. Act. 4.10. It required a Divine power to effect this. Where the Lord Jesus may be considered, either, First, essentially, as he is one Essence with the Father, and the Holy-Ghost; so he raiseth, and is not raised. Secondly, Personally, and that, First, as he is the Son of Man; and so he is raised, Mat. 17.22, 23. Luk. 9.22. and raiseth not. Secondly, as he is the second Person in the Trinity, which was made flesh, Joh. 1.14. and thus he is raised, Luk. 9.21. and did rise again, Luk. 18.33. yea, did raise up himself, Joh. 2.19. The resurrection of Christ from the dead, is attributed to the whole Christ: and yet is was actively wrought according to his Divinity: and passively, according to his Humanity. This Doctrine was mightily explauded by Philosophy, who thought Paul to be a Babbler, and setter forth of strange Gods, because he preached Christ's Resurrection, Acts 17. but Christians do know by the Word, First, the Father raiseth him, Gal. 1.1. 1 Thes. 1. last. Rom. 6.4. Rom. 8.11. Act. 13.33. Secondly, the Son raiseth himself, Joh. 2.19. 1 Pet. 3.16. 2 Cor. 13.4. 1 Cor. 15.12. Joh 10 17, 18. I have power to lay down my life, and I have power to take it up; where he seemeth to compare his life to a garment, that he can take up, and lay down at his pleasure; It was not possible that Death should hold him by force. Thirdly, the Holy-Ghost raiseth him, Rom. 1.4. The Father therefore raiseth the Son by the Son, and the Son raiseth himself by the Spirit of Sanctification, whereby he is declared to be the Son of God: where therefore the Scripture ascribeth the raising of Christ from the dead to the Father: it excludeth not the power of the Son, and Holy-Ghost, but showeth the Identity, or sameness of Will, Power, Operation in them. Where if Christ had not died, we could not have lived: and if he had not risen again, we had slept for ever; but lo, the Dragon is vanquished, and the Lamb is victorious; the Lord of life grappling with Death, foiled him in his own Territories; He broke all the Prisons of death, and unfettered all his fellows. If, when Christ was borne, old Simeon was willing to die, Luk. 2.27. how willingly ought we to die, that know Christ is risen from the dead, and become the first fruits of them that sleep, 1 Cor. 15.20. Seeing that the first fruits differ only in maturity, from the time of the Harvest; Let an Infidel sorrow immoderately for his friend that is dead, as for a man without hope: and let an unbeliever bewail the misery of his dying soul; but we have not so learned Christ, Eph. 4.20. Christ who is the Key of our resurrection, hath raised himself, and opened a way for us to follow, Heb. 10.20. CHAP. VIII. The lifting up of Christ's body into Heaven, or his ascension, was the Work of Father, Son, and Holy-Ghost. THe Ascension of Christ, or the lifting up his body into Heaven, is a work of God; None but the Lord did receive him into glory, 1 Tim. 4, 16. and did set him at his own right hand in heavenly places. First, it was a Work of the Father, not only to raise him from the dead, but by lifting up his body to to set him at his own right hand, Eph. 1.20. Secondly, it was a work of the Son to ascend into Heaven; so the Psalmist foreshoweth, Psal. 68.18. and the Apostle affirm, Eph. 4.8. 1 Pet. 3.22. and Christ himself witnesseth, Joh. 20.17. Joh. 3.13. Joh. 16.15. As man, he was taken up into heaven, Mar. 16.19. Act. 1.9.11. and was set at God's right hand: which posture of his, employeth, First, resting from his labours; Secondly, reigning as a King; Thirdly, judging as a Judge; but as he was also God, so he lifted up his own body, Psal. 68.18. He ascended by his own power: He that did at the first make, Joh. 1.3. and doth still support all things by his power, Heb. 1.13. did likewise exalt himself, and ascend above all things, by the power of himself, who used a cloud, rather to magnify his Divinity, Psal. 104.3. in his riding theteon, Psal. 68 4. and commanding it, then for any assistance he received from it; He supporteth the cloud, the cloud of itself could not support him. Thirdly, it was a Work of the Holy-Ghost; He led Christ into the Wilderness, Mar. 1.12. Mat. 4.1. Luk. 4.1. He translated the bodies of the faithful from place to place, 1 King. 18.12. Act. 8.39. He who form Christ's body in the Virgin's Womb, Mat. 1.18, 20. Luk. 1.33. who raised up his body out of the grave, Rom. 1.4. did also exalt his body into heaven: who was exalted by the right h●nd of God, Act. 2.33. Now the Spirit of God is called the Finger of God. Luk. 11.20. with Mat. 12.28. The Hand of God, Act. 11.21. Ezek. 8.1. Ezek. 1.3. Ezek. 3.14. yea, Peter, Act. 2.33. doth distinguish this right hand of God from the Father, and therefore it cannot be taken personally for him, where if it be used Essentially, the Holy-Ghost is necessarily included: but if Personally, the Holy-Ghost is then there described to be him, by whom Christ was exalted. Father, Son, and Holy-Ghost do cooperate as they are three Persons, in these Works which concern 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 Saviour's honour, and our own happiness. It was expedient for him, for his own honour to ascend into Heaven, and to lead Captivity 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 eternal safety, for he is gone to prepare a place for us, Joh. 14.2. He is entered into heaven, to appear 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 Works of God, which concern the Church in general, are the Common Works of the Father, the Son, and the Holy-Ghost. AS the Father, the Son, and the Holy-Ghost, do Cooperate in these Works, which do concern Christ the Head of the Church: so they likewise effect these Works, which do concern the body of Christ, the Church of God, which works concern either, First the Church in general: or, Secondly, the faithful in particular. First, these Works which concern the Church in general; 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 Laws 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 Works are wrought by the Father, the Son, and the Holy-Ghost. The Scriptures do manifest the Son, and Holy-Ghost to be God, equal with the Father by ascribing to them these Works equally with the Father. CHAP. II. The making of a Covenant with the Church, was a Work of the Father, and of the Son, and of the Holy-Ghost. THe Lords Covenanting with his Church and people, is a Work of God alone. There is not any Dayman betwixt them, that can lay his hand upon them both, Joh. 9.33, that should, or could Umpire for them; only the Majesty of Heaven is pleased so fare to abase himself 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 God as his neverfailing blessedness, or have had communion with him, as his soule-filling happiness: but by the Lords voluntary condescension 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 Majesty humbled himself to Covenant with us, that he would be our God, and that we should be his people; in this work, the Son, and the Holy-Ghost, have an equal 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 covenanted with you, when ye came out of Egypt; 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 Father; joh. 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 Trinity, 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 necessity be the death of a Testator. First, it was the Lord Jesus that died; 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 showeth, Heb. 10.15, 16. The Holy-Ghost also is a witness to us, for after he had said before; This is the Covenant that I will make with them, etc. And surely, there cannot be a better interpreter of the levitical Rites, than 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. Leu. 16. and coming to show 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 Holiest was not yet made manifest, while as the first Tabernacle was yet standing; as if he had said, the Holy-Ghost in giving these ceremonial laws, intended to show, 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 Commandments, 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 showeth, 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 do resist him, Act. 7.51. and do 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 essential 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 personal manner of working; there is in this, and in all their works a distinct order. Thus the Father maketh a Covenant with his Church by his Son; who is the Mediator. 1. Tim. 2.5. and through his Spirit, who is the earnest of our inheritance, Eph. 1.14. Which showeth no inequality in the Persons, but only the voluntary dispensation of this, and other Divine Actions; which God in his infinite Wisdom is pleased to use. CHAP. III. The delivering of Israel out of Egypt, was a work of the Father, of the Son, and of the Holy-Ghost. THe deliverance of Israel from Pharaoh, and the bringing them out of Egypt, was a work of God, Psal. 136.11. the Lord challengeth it, as his work to Israel, and requireth obedience therefore from Israel, Ex●d. 20.2, 3. ●●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 essential and common work 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 Son: Which was typically true of Israel, who is styled Gods fi st-borne, Exod. 4.22. but prophetically fulfilled in Christ, Mat. 2.15. who was the only begotten of the Father, Joh. 1.14, 18. Joh. 3.16, 18. Secondly, the Son ●rought Israel out of Egypt, whom they tempted in the Wilderness, 1 Cor. 10.4, 9 and were destroyed of the destroyer. 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 keep 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 blessed for ever. For, first, Israel was to obey his voy●●; secondly, ●e had power to punish, or pardon sin; thir●ly, God's Name wa● 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 work of Israel's deliverance from Egypt, Isa. 63.9, 10, 11, 12, 13, 14. First, the Father, by a Synecdoche, called Jehovah: Secondly, the Word styled, the Angel of his presence; who usually, in Scripture, hath the name of an Angel attributed to him, but never took the nature of an Angel on him, Heb. 2.16. Thirdly, the Holy-Ghost, who is called the Spirit, who effected this work. Yea, 2 Sam. 7.23. Halecu Elohim, (both the Noun and the Verb are Plural) The Gods went to redeem a people, and yet it is added, to himself (in the Singular:) where the plurality of Persons, and the Unity of the Essence, is evidently demonstrated; it being one and the same Divine Power in Father, Son, and Holy-Ghost, that wrought this glorious deliverance for his Church and people: who, as God himself, speaking to Israel, saith, Exod. 20.2. Deut. 5.6. I am the Lord thy Gods (word for word in the Original) which brought thee out of the Land of Egypt. What plurality is there, which he intimateth? but only that which Christ expresseth, when he saith, M●t. 28.19. In the Name of the Father, and of the Son, and of the Holy-Ghost. CHAP. IU. The sending of Angels on extraordinary Messages to the Faithful, was a work of the Father, and of the Son, and of the Holy-Ghost. THe sending of Angels, as his Messengers, is a work ●o God. The Lord, who is the God of his Church, and the Father of the Faithful, for the benefit of his Church, and the good of his Faithful ones, hath dispatched these Ambassadors 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 fulfil 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 himself to send them, and they do his pleasure, Psal. 103.21. They harken to the voice of his wo●d, Psal. 103.20. This is an essential and common work of God: For, First, the Father maketh his Angel's 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 than twelve Legions of Angels, Mat. 26.53. More than fourscore thousand heavenly soldiers are ready armed at Ch●ists prayer, as man; but at his command, as God: For, Secondly, the Son hath twenty thousand, even thousands of Angels. That this was Christ, is clear; for it was he that ascended on high, and that led captivity captive, Psal. 68.17, 18. which Paul, an un-erring interpreter, Eph. 4.8, 9, 10. showeth 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 show him things to come. Thirdly, the Holy-Ghost sendeth Angels to the Faithful: The Angel, which appeared to Cornel●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 work of the Father, the Son, and the Holy-Ghost, who are equal in Power and Glory, to send Angels to the Church in any extraordinary Message. CHAP. V. The sending of Prophets to the Church, was a work of the Father, and of the Son, 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 complain 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 God's Enclosure, taken out of the Commons of the World; none but he may appoint Pastors, to feed his Flock therein. It was therefore a work 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 work of God, of sending Prophets, was essential, and common to the Father, to the Son, and to the Holy-Ghost. First, the Father sent the Prophets. He who afterward sent his Son, did first send Prophets to the Jews, Mat. 21.34, 35, 36, 37. Luk. 20.10, 11, 12. Mar. 12.2, 3, 4, 5, 6. Heb. 1.1. Secondly, the Son sent the Prophets, Mat. 23.34. Luk. 11.49. The wisdom of God (which was Christ, Prov. 8.) said, I will send them Prophets; who is also called the Lord God of the Prophet's, 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 prophesy, Numb. 24.2. The Spirit of G●d came upon Balo●m when he prophesied. The Holy-Ghost spoke 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 Jews, 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 Son sent him, John. 12.40.41. Where he repeateth that particular message, and showeth that Esaias saw the glory of the Lord Jesus, and spoke 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, interpret ●his Prophecy, 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 cross 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 Psalms of David, and other Prophecies of the Old Testament may easily perceive. Thirdly, The other places, namely, joh. 12.40.41. and Act. 28.25. do sufficiently show, that the Son and the Holy-Ghost did send Isaiah; which that the Father sent also, I think none doubteth. CHAP. VI The sending of the Apostles, was a work of the Father, and of the Son, and of the Holy-Ghost. GOD, as he sent Prophets under the Law, so did send Ministers under the Gospel; both extraordinary Messengers, as Apostles; as also ordinary Ministers, as Pastors and Teachers. Apostles were sent of God. And therefore, Mathias being to be chosen an Apostle, they pray unto God, to show unto them, whether he had chosen Mathias, or Joseph, Act. 1.24. And Paul telleth us expressly, 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 Son, and the Holy-Ghost; the sending of Apostles, being a work 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 w●ll 2 Cor. 1.1. and commandment. Secondly, the Son 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 commandment, 1 Tim. 1.1. and therefore he giveth thanks to him, 1 Tim. 1.12. Thirdly, the Holy-Ghost sent Apostles. He it was that gave commandment 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 commandment, Act. 13.2. Thus Father, Son, and Holy-Ghost, three Persons, but one God, sent Paul the Apostle to preach the Gospel of Jesus Christ. CHAP. VII. The Father, the Son, 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 work 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 essential work 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 own Person, to the lost sheep of the house of Israel only, 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 Son 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 Timothy to preach in Asia, Act. 16.6. or in Bythinia, Act. 16.7. And Paul is bound in the Spirit to preach in Jeruselem: which witnesseth in every City, 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 seethe him no more, Act. 8.39. There it therefore one and the same Divine Will, and Power, of the Son, 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 Son, and the Holy-Ghost, spoke in and by the Prophets and Apostles. THe Prophets, and the Apostles were but the voice, God was the speaker, he did speak by the mouths (not of some only) 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 himself testifieth, Hos. 12.10. I have spoken by the Prophets, and I have multiplied Visions, and used similitudes by the Ministry 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 Essential and common Work of the Father, of the Son, and of the Holy-Ghost, to speak by the Apostles, and Prophets. First, the Father spoke by the Apostles, and Prophets, Heb. 1.1. Secondly, the Son spoke by the Apostles and Prophets. It was the Word of Christ, that Paul spoke, Col. 3.16. Phil. 1.27. and it was the Lord Christ that spoke in Paul. 2 Cor 13.3. he did speak by John in his Prophecies, Rev. 1.11, 12, 13, 14. he speaketh in the Word, Heb. 12.25. and he did speak by the Prophets, Zac. 2.8, 9, 10, 11. etc. Hos. 12.4. Thirdly, the Holy-Ghost spoke in the Apostles and Prophets; he spoke 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 spoke 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 spoke 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 wisdom, Act. 6.10. he revealed the Mysteries of Christ to the Apostles, and Prophets, Eph. 3.5. who was not only 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 Essential Work of one God in three Persons, to speak 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 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 ezekiel's face strong against his enemy's faces, and his forehead strong against their foreheads, Ezek. 3.8. yea, he telleth Jeremiah, that he had made him a defenced City, 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 prevail against him: For I am with thee, (saith the Lord) to deliver thee, Jerem. 1.18.19. This work is Essential, 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 mercy and comfort, 2 Cor. 1.3, 4. Secondly, the Son strengthened them. So he promiseth to give his Disciples a mouth, and wisdom, which all their Adversaries should not gainsay, nor resist, Luk. 21.15. he enabled Paul to the Ministry, 1 Tim. 1.12. yea, so great was his strength in Paul, that the Apostle telleth you, he is able to do 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 wisdom, and the Spirit, by which he spoke, Act. 6.10. The Father, the Son, and the Holy-Ghost have the same operation, and the same natural power, and are therefore of the same Essence, for the equality of power, is from the equality of Nature in them. CHAP. X. The sending of Pastors, and Teachers unto the Church, is a Work of the Father, and of the Son, and of the Holy-Ghost. Pastor's and Teacher's are appointed of God, 1 Cor. 12.28. And therefore they are styled 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 Work of God, Jer. 3.15. Jer. 23.4. and it is Essential, 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 Son 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 faithful in this Office, are his Ministers, Col. 1.7. 1 Tim. 4.6. his Ambassadors, 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 Overseers Act. 20.28. The Father, the Son, and the Holy-Ghost are one and the same God: there being one and the same action, and Authority of them in sending Pastors, and Teachers into the Church. CHAP. XI. The giving Laws to the Church, is a Work of the Father, of the Son, and of the Holy-Ghost. AS the Lord alone doth appoint Officers to Teach, and to Rule in his Church; so he only appointeth Laws, by which his Church must be ordered, and guided. There is but one Lawgiver, Jam. 4.12. whose Laws alone bind the Conscience: yet he is distinguished into three Persons. First, the Father giveth Commandments to his Church. Thus John telleth the Elect Lady, 2 Joh. 4. I rejoiced greatly, that I found of thy Children walking in the truth, as I received Commandment from the Father. Secondly, the Son giveth Commandments to his Church. Thus the Lord Jesus telleth his Apostles; A new Commandment give I unto you, Joh. 13.14. not new in matter, but new in form; we were by Moses commanded to love our Neighbour, as ourselves: 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 do whatsoever I command you, Joh. 15.14. and Paul willeth the Galathians, to love one another, and so fulfil 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 Laws 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 burden, than these necessary things. Had this holy Assembly forgotten to mention God, as the Author of these Laws, 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 Authority to prescribe Laws, as necessary to the Church of God, Gal. 1.8. yea, Paul saith, If any man think himself to be a Prophet, or Spiritual, let him acknowledge the things that I writ are the Commandments of the Lord, 1 Cor. 12.37. as if he had said, if there be a Prophet amongst you, inspired by the Holy-Ghost, he will acknowledge the things that I writ, I writ by the inspiration of the Holy-Ghost. Thus you may see the giving of Laws to the Church, is an Essential Work of God, common to the Father, to the Son, 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 Work of the Father, the Word, and the Spirit. AS the giving of other Laws to the Church, was a Work of God, so more particularly, the giving of the Law on Mount Sinai, was his Work; It was wrought by the Father, the Son, and the Holy-Ghost; It was Jehovah Elohim, Exod. 20.2. Deut. 5.6. one G●d in three Persons that spoke to Moses. First, the Father gave the Law to Moses; and therefore Christ telleth the Jews, 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 Son gave this Law to Moses; He it was that spoke 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 hear the voice 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 spoke from heaven, Heb. 12.25. Thirdly, the Holy-Ghost gave these Laws to Moses; This the Apostle intimateth, Heb. 9.8. for he giving the interpretation of some Laws, he prefixeth this, the Holy-Ghost this signifying, etc. as if he had said, this is the interpretation of those Laws the Holy-Ghost gave. The Father, the Son, and the Holy-Ghost, which gave this Law, are one Jehovah, Deut. 6.4. Hear, O Israel, the Lord thy God, is one God, and yet the plurality of Persons (which is showed by our Saviour, to be the Father, the Son, and the Holy-Ghost) is intimated in the word Elohim, as R. Simeon, Ben. Joha●, in Zoar, writing on th●s place, affirmeth: adding moreover, that this Mystery shall not be revealed before the coming of the Messiah. The Doctrine of the Trinity being maintained by the Ancienter Rabbis, 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 Laws, was an offence against the Father, the Son, and the Holy-Ghost. AS the Lord was the Maker, and giver of these Laws: so he it is that is offended by the breakers of these Laws. And thus David acknowledgeth: although he had sinned against Bathsheba, by enticing her to folly; againgst Uriah, by murdering him; against the whole Army, by endangering them at the death of Uriah; against the Church of God, by giving them an evil example; and against the Children of Ammon, causing them by this his act to blaspheme God, and to defy Israel, 2 Sam. 12. yet he saith, against thee, against thee only have I sinned, Psal. 51.4. For the Lord is properly the party offended, whether the sin be committed immediately against him, as in the sins against the first Table; or whether the sin be committed mediately against him, as in sins against the second Table. And surely the wrong done to the creature, 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 sin which is the transgression of the Law, is committed against the Father, the Son, and the Holy-Ghost, and doth provoke them to wrath. First, sin 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 do. As God, he himself 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 Son of man to forgive them, greater love to pray for them, but most great love to excuse them. Secondly, the Son. So the Children of Israel sinned against him in the Wilderness; They tempted Christ, and were destroyed of the Destroyer, 1 Cor. 10.9. and the Apostle telleth us, that they which wound the weak conscience of their Brethren, sin 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 Apostates do crucify afresh the Son 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 sin, do reproach him, 1 Pet. 4.14. An●nias, and Sapphira did lie 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, equal with the Father, the blasphemy against him being irremissible. Thus it is one God, who is distinguished into three Persons, the Father, the Son, and the Holy-Ghost, who is the only Lawgiver, and against whom any sin, when it is committed, is an offence, being contrary to his Will, Justice, and Goodness. CHAP. XIIII. The Father, the Son, and the Holy-Ghost, are provoked to wrath by sin. 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, do attribute anger to God, and do ascribe wrath to the most high; there being only the like effect of it wrought by his Justice, but no such affect (as the Schools speak) in his Majesty; 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 sin, which is so contrary to his Will, Nature, Holiness, and all his Attributes; and therefore according to the language of the Scriptures, sin provoketh God to wrath, and grieveth the holy One of Israel. First, the Father is provoked to wrath by sin, Rev. 6.16. He that sitteth in the Throne, (where the Father is included, though the Son, 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. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are all they that pu● their trust in him. Perishing in the way, importeth sudden destruction, whiles they are doing their actions; yea, the great Princes of the World shall be terrified with the wrath of the Lamb, Rev. 6.16 Thirdly, the Holy-Ghost is provoked to wrath by sin, Isai. 63.10. and grieved thereby: and therefore the Apostle dehorting from sin, addeth, Eph. 4.30. and grieve not the Holy Spirit; sin being that, which alone angreth, and grieveth this holy Spirit. The Father, the Son, and the Holy-Ghost being of one Nature, Power, and Authority, are alike grieved, and provoked to wrath, by the sins of the wicked, and the transgressions of the ungodly. Oh that men would look in anger upon their sins in time, which if not repent of, will make the Lord look in anger on them for ever. CHAP. XV. The Father, the Son, and the Holy-Ghost, do only work Miracles. THe Lord alone, for the good of his Church, can, and doth only Work Miracles, Psal. 136.4. He alone doth wondrous things, Psal. 72.18. it is not in the power of any Creature, properly to do any Miracle, Joh. 10.21. Angels, good, and bad, may and oft do effect great and strange Works, but it is not without the help of God. First, they work by the h●lpe of God, they having their power and being of him. Satan and his instruments can do no more than 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 evil Angels, and wicked men. Secondly, they use the helpe of God's Creatures in all their works: But the Lord alone worketh of himself, and wit out the help of any Creature. First, he alone doth wondrous things. Secondly, He alone giveth power to work Miracles. First, The Lord alone doth wondrous things. First, God the Father doth great wonders, Mat. 3.17. he caused his voice to be heard from Heaven, to Earth, though it pass through many Mediums, and be many Millions of Miles distant. Secondly, God the Son doth great wonders, He made a light to be seen above the brightness of the Sun; Act. 26.13. and a voice to be heard from Heaven to Earth, Act. 9.3.4. Act. 26.13, 14. God did this, and all 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 cleanseth the Leper by his absolute power; he toucheth him, and saith, I will, be thou clean, 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 clean (if we read not with the false-colouring Spectacles of Arrius) do evidently show, that Christ is God, and wrought this by his own will, and power; for he healed this Leper 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 clean; He raised likewise Magisterially the young man from death; Luk. 7.4. Youngman, I say unto thee, arise, with him it being all one to say and to do; He effecting that with his Divine Power, which he commanded with his humane voice; yea, in his own person, he grappled with death in the grave, and conquered him in his own territories; 1. Cor. 15.55, 57 Triumphantly, raising himself from the dead; Joh. 2.19. Jo●. 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 coming, make those which have been dead for many hundred years, to hear his voice. Joh. 5.28. Thirdly, God the Holy-Ghost doth great wonders; he can make his voice to be heard from Heaven, to earth. Rev. 14.13. He made the Apostles in a moment, to speak with strange tongues and several languages; they spoke as he gave them utterance, Act. 2.4. That which multitude of Schoolmasters 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 soon learn that, which the Lord himself undertaketh to teach. It was the Holy-Ghost, who led the people of Jsrael, safely through the red Sea, and the wilderness, Esa. 63.14. Thus the Father, the Son, and the Holy-Ghost, have one and the same power, whereby they work miracles, and therefore none of them is greater or lesser, than another, but are coequal, and consubstantial. CHAP. XVI. Gifts of Miracles, is from the Father, the Son, and the Holy-Ghost. THough the Apostles and others wrought Miracles, yea, greater Miracles than Christ, Joh. 14.12. as Peter's shadow cured many, Act. 5.15. and Paul's Handkerchifs healed diseases. Act. 19.11. yet they did them not in the same manner, as the Father, Son, 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. 1●.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 work Miracles, Psal. 72.18. and therefore he alone can give this power of working Miracles to others. The gift of Miracles, is an Essential work of God, and is common to the Father, to the Son, 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 Son, and the Holy-Ghost. Secondly, the Son 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 Enea●, that Jesus Christ maketh him whole, Act. 9.38. and showeth the chief Priests, that it was not their own power, and holiness, Act. 3.12. but by faith in the Name of Jesus Christ of Nazaneth, they had made th' claim 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 work Miracles, 1 Cor. 12.9, 10. He so illuminated the eyes of Stephen, that being on earth, he did not only 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 only to God to effect Wonders. And Paul full of the Holy-Ghost, struck Elymas with blindness, Act. 13.9, 10, 11. Yea, God the Father, God the Son, 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 pertain to God, (namely, in God the Father's working Miracles by him) For I will not dare to speak 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 mighty signs 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, Majesty, and Essence, doth great wonders, and gave power to Paul, and others to work Miracles, and effect wondrous things. CHAP. XVII. The building of the Church is a work of the Father, the Son, and the Holy-Ghost. THe Church is God's house, 1 Tim. 3.15. He is the builder of it, Heb. 3.3, 4. the faithful are his building, 1 Cor. 3.9. Where, First, not only the Father buildeth it, but also, secondly, the Son buildeth the Church, Mat. 16.18. upon this rock will I build my Church, and the gates of Hell shall not prevail against it. The gates of the City were the places, where usually they sat in Council, 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 Satan and his Angels, should ever prevail against his Church; (a work proper to God to promise and to effect.) This is the house which w●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 Church is bis, Act. 20.28. the faithful are his people, Mat. 1.21. Zac. 2.11. Thirdly, the Holy-Ghost buildeth us up for an habitation of God, Eph. 2.22. It being a Work of God to build the Church; the Son, and the Holy-Ghost building the Church, not instrumentally, but efficiently with the Father, are therefore equal in Power, and Operation with him. CHAP. XVIII. The raising the Dead, is a work of the Father, the Son, and the Holy-Ghost. TO restore a lost habit, was judged by Philosophy, a thing impossible; and if impossibilities might admit of degrees, the raising of the Dead was thought more impossible then other things. But the Pihlosophy of Christians not contradicting, but transcending reason, hath learned out of the Scripture another Lesson, and their faith grounded on God's word, maketh them to believe the resurrection of the Dead. And surely there is no impssibility in that which God promiseth; He will assuredly effect that which he undertaketh: and he will do all his pleasure, Isa. 46.10. If he work, who shall let it? Isa. 43.13. this work therefore is great, is difficult, but it is to man, not to God; He can as easily raise the Body out of something, as he did at the first create it out of nothing. The Lord challengeth this as his work; I even I am he, and there is no God with me, I kill, and I make alive, Deut. 32.39. This Work is a Work of one God, yet he is distinguished into three Persons, which effect this great Worke. First, the Father raiseth up the Dead, John 5.21. not only these that are spiritually dead in sin, but also those that are corporally Dead through sin. Secondly, the Son raiseth up the Dead; He promiseth to raise up those that believe in him, Joh. 6.40, 54. Joh. 11.25. He changeth our vile bodies, that they may be fashioned according to his glorious working, whereby he is able to subdue all things to himself, Phil. 3.21. yea, he raiseth all, both Good, and Bad, they that have done good, to the Resurrection of life, and they that have done evil, to the Resurrection of damnation, Joh. 5.28, 29. Thirdly, the Holy-Ghost raiseth the Dead, Rom. 8.11. He quickeneth our Mortal bodies, by the Spirit that dwelleth in us. The Son, and Holy-Ghost, are equal with the Father in Power, and Majesty, and do Work together in these Works, which do concern the Church of God in general. The fourth Section. CHAP. I. The Works of God, which do concern the faithful in particular, are the Common, and essential works of the Father, the Son, and the Holy-Ghost. AS the Father, the Son, and the Holy-Ghost, do Cowork in these Actions of theirs, which do concern the Church in general; so likewise they cooperate in those works which concern the faithful in particular. As namely, 1. in Election, 2. in Redemption, delivering us, First, from sin, Secondly, from Satan, Thirdly, from the wrath to come; 3. in Justification, First, in the remission of sins; Secondly, in the imputation of the Righteousness of Christ; 4. in faith, 5. in Hope, 6. in true saving, or sanctified knowledge, 7. in our Union, and communion with God, 8. in Adoption, 9 in sanctification, both in the beginning & progress of it, both by drawing us to himself, and quickening us, as also by giving and multiplying graces in us; 10. in his attestation, giving Testimony to us, we are his; 11. in sealing us, 12. in giving us Christian liberty, 13. in salvation, or glorification. These are wrought for us, and in us, by the Father, the Son, and the Holy-Ghost. The Scriptures do manifest Jesus Christ, and the Holy Spirit to be God, equal with the Father, by ascribing to them these Works equally with the Father. CHAP. II. Election is a Work of the Father, of the Son, and of the Holy-Ghost. THere is a two fold Election, First there is an Election to a Ministerial Office, or function; thus Judas though a Devil, was chosen to be an Apostle, Joh. 6.70. Secondly, there is an Election to life and glory; thus Judas though chosen to be an Apostle, was not chosen to eternal life, Joh. 13.18. I speak not of all, I know whom I have chosen. The former I have already shown to be an Essential Work of God; I shall endeavour to make manifest the latter to be a Work common to the Trinity. The foundation of God standeth sure, having this seal, The Lord knoweth who are his, 2 Tim. 2.19. Election is there stilled a foundation; First, in regard of the immutability, and firmness of it; Secondly, because it is the beginning, and first principal of our salvation, and the means thereof, it being built thereon. The Lord knoweth them that are his; He knoweth them, not only in scientia cognitionis sed scientia dignationis, Psal. 1.6. He knoweth wicked men, & all their ways, but he will not own them, Mat. 7.23. He is ashamed of them, Mar. 8.38. but he acknowledgeth, and rewardeth the Righteous; he passeth by the one, but he chooseth the other. This Election is a Work of one God in three Persons. First, God the Father Electeth, Ephes. 1.5. He chooseth us in Christ, before the foundation of the World. All the Sons elect, are the Fathers, Joh. 17.10. His good will, and pleasure, as it is the ground of other graces, Jam. 1.18. Ephes. 1.14. Luk. 12.32. so it is of his Election of us likewise, Eph. 1.5, 11. Secondly, God the Son Electeth, Joh. 15.19. I have chosen you out of the World, John 13.18. I know whom I have chosen, Joh. 6.64. He knew from the beginning, who believed not; and in regard of this, the faithful are styled his elect, Mat. 24.31. Mar. 13.27. All the Fathers elect are his likewise, Joh. 17.10. his will and good pleasure is the ground of our eternal happiness, Joh. 17.24. I will, that they whom thou hast given me, be with thee; where though he prayeth as our Mediator, yet he willeth it as our God, equal with the Father. Never any humble Supplicant would pray thus; I will this, or I will that. Besides the Book of life, in which the Names of the Elect are written, is the book of the Lamb, Rev. 21.27. Thirdly, God the Holy-Ghost electeth; the eternal Counsel of God is ascribed to him, Isai. 40.31. who hath directed the Spirit of the Lord, or being his Counsellor hath taught him? If the Father, or the Son choose without the Spirit, they should direct him in his work: but he worketh according to his own will, and good pleasure, for he divideth his gifts, and graces to every man, severally, as he will, 1 Cor. 12.11. Thus Father, Son, and Holy-Ghost, do Cowork in our Election. CHAP. III. Redemption is a work of the Father, Son, and Holy-Ghost, and that first, in not only keeping, but also delivering us from the evil of sin. REdemption is a Work wrought of the whole Trinity, as the first cause, and therefore, Redeemer is a Name usually ascribed to God, Isai. 44.24. Isai. 34.4. Isai. 41.14. Isai. 48.17. Isai. 49.7. Isa. 54.58. Jer. 50.43. but more immediately was the Work wrought by Christ our Goel, Job. 19.25. our kinsman. The nearest kinsman in the levitical Law, had power to revenge his Brother's blood on the Murderer, out of the City of Refuge: and also to redeem his inheritance being lost through poverty. The Lord Jesus, being our flesh, Heb. 2.14. is our Goel, our Kinsman; he is the revenger on Satan, that Murderer, Joh. 8.44. and a Redeemer of a better Paradise for us, then that which Adam lost by sin; he is the next and immediate principle of our Redemption, who as he was the Son of God, in regard of his Divinity, became the Son of man, in regard of his Humanity; for he that was the Son of God, became also the Son of Man; that we, which were the Sons of men, might be made the Sons of God. It seemed fit to the Lord, that he which was the Image of God, should restore to man that Image, which man by sin had lost. That he, which had created the world, should as it were recreate it. That he should take our humane nature on him on earth, & that he should carry with him our humane nature into heaven; that he which was our God by creation, should be our Lord by Redemption. The first cause of our Redemption, was the Father, the Son, and the Holy Ghost. God challengeth it as his Work, Isai. 44.5. Thus saith the Lord the King of Israel, and his Redeemer the Lord of Hosts, I am the first, and I am the last, and besides me there is no God; and Isaiah showeth, Isai. 45.11. There is no God besides him, a just God and a Saviour, there is none besides him; It is the Lord, who, First, keepeth and delivereth us from the evil of sin. Secondly, comforteth against Satan's assaults, and delivereth us from him. Thirdly, and principally, he freeth us from the evil of sin, and of punishment, and delivereth us from the wrath to come. First, the Lord our Redeemer ke p, and delivereth us from the evil of sin, and therefore we pray in ihe Lords prayer, Led us not into tentation, but deliver us from evil, Mat. 6.13. First, the Father keepeth us from the evil of sin. To this end Christ prayed to his Father, Joh. 17.15. I pray not that thou shouldest take them out of the World, but that thou shouldest keep them from the evil. As man, he prayed to his Father to support his Disciples with his grace, but as God, he himself is prayed to by his Disciples, for grace, 2 Thes. 2.16, 17. 2 Cor. 12.8, 9 and he doth support them therewith. Secondly, the Son keepeth from the evil of sin, Jud● 1. we are persecuted in Christ Jesus; when ●aue had besought the Lord Jesus for grace, he received this answer from him; My grace is sufficient for thee, 2 Cor. 12.8, 9 yea, so sufficient was his grace to Paul, that he acknowledged, he could do all things though Christ that strengthened him, Phil. 4.13. This was the end that he gave himself for us, to deliver us from this present evil world. Gal. 1.4. yea it is God our Saviour, that keepeth us from falling, and presenteth us faultless before the presence of his glory, with exceeding joy. Judas 24.29. verse. Thirdly, the Holy-Ghost keepeth us from the evil of sin; It is through the Spirit we mortify the deeds of the body, Rom. 8.13. It is he that guideth us into all truth, Joh. 16.13. It is through the Holy-Ghost, that any can say Jesus is the Lord; and no man speaking by the Spirit, can call Jesus accursed, 1 Cor. 12.3. The Father, the Son, and the Holy-Ghost, doth redeem his Jsrael, the Church from all their iniquities Psal. 130.8. CHAP. IU. The Father, the Son, and the Holy-Ghost, comfort us against Satan's assaults, and deliver us from his power. IT is God alone, that comforteth us against Satan's assaults, and delivereth us from his power; he can put a hook into the nose of this Leviathan, and bore his jaw through with a thorn, Job. 42. He is the God of consolation, Rom. 15.5. He it is that comforteth those that are cast down, 2 Cor. 7.6. He bringeth Satan under our feet, Rom. 16.20. And he maketh a way to all tentations, that we may be able to bear them, 1 Cor, 10.13. He cureth all those wounds, which Satan maketh in the Souls of his people; neither Angels, nor Principalities, nor Powers, shall be able to separate us from the love of God, that is in Christ, Rom. 8.39. we are through him more than conquerors, Rom. 8.37. First, a Conqueror enjoyeth the benefit of his conquest, but for a while; but we enjoy an everlasting benefit in our conquests. Secondly, He conquereth only corporal enemies; we conquer spiritual. Thirdly, He overcommeth Men, we overcome Devils. Fourthly, Worldly Soldiers, subdue their enemies by killing; but the Lords Soldiers, overthrew all their enemies, by dying; yet it is not of ourselves, but through him that loved us; we may say of our spiritual enemies as Jehoshaphat said of his Corporal, 2 Chr. 20.12. O God we have no might against this great company, that cometh against us; neither know we what to do, but our eyes are upon thee. The comforting us against Satan's assaults, and the deliverance from his power, the Scripture ascribeth to the Father, the Son, and the Holy-Ghost. First, God the Father comforteth us; The Apostle prayeth to him to effect this, 2 Thess. 2.16. and giveth thanks to him for effecting it, 2 Cor. 1, 3.4. And he delivereth us f●om the power of darkness, Col. 1.13. Secondly, God the Son comforteth us, 2 Cor. 1.5. Our consolations abound by Christ, He is the consolation of Israel, Luk. 2.25. He calleth all that are heavy laden, and promiseth to ease them, Mat. 11.29. Paul therefore prayeth to him for comfort for himself, 1 Cor. 12.8, 9 and for the Thessalonians, 2 Thess. 2.16. And in regard of the light of Grace and Consolation he himself giveth us: the Holy-Ghost is styled, in relation to him, another comforter, Joh. 14.16. we overcome Satan by the blood of the L●●b, Rev. 12.11. It is Michael and his Angels, that fight ●gainst the Dragon and his Angels, Rev. 12.7. In vain, might even the Angels fight for us, if they had not the Lord Jesus for th●ir Captain. Neither Angel nor man ever prevailed without Christ. They that fight under this head, are safe; those th●t fight without him, cannot but perish. It is the Lord Jesus, who by his death, destroyed him that had the power of death; that is, the Devil Heb. 2.14. He spoiled Principalities and Powers, Col. 2.12. He is our Goel or kinsman, Job 19.25. that revenged us on Satan. Thirdly, it is God the Holy-Ghost, who is a comforter to all the faithful; he is oft by the Lord Jesus styled the Comforter, Joh. 14.16, 26. Joh. 15.26, Joh. 16.7. He it is that worketh spiritual joy and comforts in the hearts of the believers. Act. 9.31. Gal. 5.22. & by the sword of the spirit, which is the word of God, we are armed against Satan and his adherents, Eph. 6.17. and well may the Word of God be called the sword of the Spirit; The Spirit is the Author of it, 2 Pet. 1.21. 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, Son, and Holy-Ghost do 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 himself a ransom 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 debt that we owed is paid by him, Isa. 53.6. the obligation is canceled, 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. God's justice being satisfied we are delivered from Satan, Luk. 11.21, 22. Heb. 2.14, 15. who is but God's Jailor, Luk. 12.58. and who delivered 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 Son, and the Holy-Ghost, redeem us from eternal destruction of body and soul. THe Lord is especially our Redeemer in delivering our souls from destruction, Psal. 103.4. Zachariah blesseth the Lord God of Israel, for visiting and redeeming his people, Luk. 1.68. which was not only the Father, or the Son, but the Father, the Son, and the Holy-Ghost as I have showed. First, the Father redeemeth us, he delivereth us from the power of darkness, and translateth us to the Kingdom of his dear Son, Col. 1.13. Secondly, the Son redeemeth us. He is the Lamb of God that taketh away the sins of the World, Joh. 1.29. that burden of sin, that did lie heavy on us, he took and carried 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 himself 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 blood, Rev. 1.3. Rev. 5.2. 1 Joh. 1.7. Heb. 9.14. he became our surety, Heb. 7.22. and gave himself a ransom for us, Mark. 10.45. 1 Tim. 2.6. As God, he did redeem 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 passively suffering for us the punishments due to the transgressors 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 seal of our inheritance, until the redemption of the purchased 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 equal in glory and power, and are one, and the same first cause of our Redemption, which was inchoatively the work of the Trinity; Although terminatively it was perfected and consummated by the Son of God, to whose Person humane Nature was united, Joh. 1.14. So that two whole, perfect, and distinct Natures, the Godhead, and the Manhood were joined 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 only Mediator 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 himself, Heb. 7.27. for our sins, Heb. 10.12. as a Lamb without blemish and without spot, 1 Pet. 1.19. CHAP. VI Justification is a Work of the Father and of the Son, and of the Holy-Ghost, and that, first, in regard of the remission of our sins, 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 sins, or healing of our souls; secondly, an imputation of the righteousness of Jesus Christ. First, the Lord alone forgiveth sins. He alone is the Physician that can cure all the maladies of our sinsick souls; he challengeth this as his own prerogative, I, even I, 〈◊〉 he tha● b●o●teth out thy transgressions for mine own sake, and will not remember thy sins, Esa. 43.25. Sin is only committed against God, Psal. 51.5. He only therefore can remit it. And surely when he hath remitted it, who can lay any thing to the charge of God's Elect? ●or it is God that justifieth; who shall condemn? it is Christ that died, 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 canceled Bills against thee, but none of these shall hurt thee, that hath an interest in Christ, who hath satisfied God's justice for thee. And therefore, Secondly, the Apostle opposeth the death of Christ, by way of challenge to whatsoever Sin, Satan, Justice, or Law can object; when he saith not, Who shall accuse? (for we may have accusers enough) but Who shall condemn? it is Christ that died. The Psalmist may well conclude him to be blessed, to whom the Lord imputeth no sin, 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 sins but God only, Mark 2.7. Luke 5.21. For if man could do this, than he could br● g a clean thing out of an unclean, which none can do, Jo● 14.4. but God only. He alone can heal our back-slidings, Hos. 14.4. which is nothing else, but a forgiveness of sins; Mark calleth that a forgiving of sins, Mark 4.12. which say and Paul do call a healing of them, Esay 6.10. Act. 28.25, 27. And surely forgiveness of sins, or healing of the soul, is a work 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. Mark 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 soul is the work of the Father, Esa. 6.10. with Mat. 13.15. for he sent Esaiah, Esa. 48.16. as I have showed. Secondly, the Son forgiveth sins; so he saith to Mary, Luke 7.48. Thy sins be forgiven thee; and so likewise he told the sick of the Palsy, Mark 2. Luke 5.20. Matth. 9.6. And this he did to manifest his power, Mark 2.10. That they might know the Son of man had power on earth to forgive sins. Where the Lord Jesus manifested his divine power, in healing corporally the sickness of the body, and curing spiritually the infirmities of the soul. He caused the filthy Garments to be taken away from the holy Priest, and he said, Behold, I have caused thine iniquities to pass from thee, and I will cloth thee with change of raiment, Zach. 3.4. he took away his sin, and clothed him with his righteousness. And surely this is an unquestionable truth in the Apostles judgement, and therefore he saith, Col. 3.13. As Christ forgave you, so also do ye. This healing of the soul is a work of Christ, Joh, 12.40. Luke 4.18. He as God healeth by the power of his Deity, but as man by the merit of his passion, Esa. 53.5. his blood being a Sovereign balm to cure our sin-wounded soul, yea Esa. 43.25. I, even I am he, that blot out thy transgressions for mine own sake. He it is that forgiveth, who was made to serve with our sins, which was Christ, who took on him the form● of a servant, Philippians 2.6. Secondly, he who forgiveth, forgiveth sins for his own sake, but our sins are forgiven in ●hrist; it is his blood wishes them away, 1 John 1.7. Rev. 1.5. Heb. 9.14. Acts 20.28. Eph. 5.2. Thirdly, the Holy-Ghost forgiveth sins, Heb. 10.15.17. The Holy Ghost, that made a Covenant with Israel (as I have showed) promiseth them to forgive their sins. The Holy-Ghost also commanded legal sacrifices, Heb. 9.8. whereby atonement was made for sin; yea because the Holy-Ghost doth apply and distribute remission of sins, whi●h is obtained by the blood of Christ. Therefore when as our Saviour entrusteth his Disciples with the keys of the Kingdom of Heaven ministerially to bind or lose, he first saith, Receive the Holy-Ghost, John 20.22. manifesting thereby, that it was the Holy-Ghost who did remit sins by them. It is the Spirit who promiseth to give to them that overcome, a white stone, Rev. 2.17. The Holy-Ghost alludeth to the custom of the Gentiles, to whom he wrote; which used these stones in judicature. If the Judge gave a white stone, it was a token of absolution; but if it were a black stone, it was a sign of condemnation. The Spirit promiseth to give absolution, or pardon of sin, or freedom from condemnation, to them that overcome. Moreover, healing of the soul is a work of the Holy-Ghost, so Paul manifesteth, Acts 28.25, 27. And I should heal them (saith the Holy-Ghost there.) The Father, the Son, and Holy Ghost, are equal in Power, Majesty, and Glory. and do co-worke in forgiving of sins, and healing of the soul of the believer. CHAP. VII. 2. The Father, the Son, and the Holy-Ghost, do co-worke in imputing of Christ's Righteousness. ANd as not imputing our sins, is a work of God, 2 Cor. 5.19. so the imputation of Christ's righteousness to the believer, is his work likewise. Though we have not a righteousness of our own, yet the Lord giveth us a righteousness of his own, Rom. 10.3. which is answerable to his justice, and what man or Angel is able to resist it? He justifieth, who shall condemn? Rom. 8.33. It is one God that justifieth the circumcised Jew by faith, and the uncircumcised Gentile through faith, Rom. 3.30. Yet this one God is distinguished into three persons, who do cooperate in this great work of justifying man through faith, by the imputative righteousness of Christ: which word imputed, though divided by Papists, yet is eight times used by the Apostle in one chapter, Rom. 4.6, 8, 10, 11, 22, 23, 24. First, The Father justifieth us not only by pardoning of sin, but by imputing of Christ's righteousness which the Apostle calleth the righteousness of God, Rom. 10, 3. And that, first, because it is it, which God imputeth for righteousness to us: secondly, because it is that which God accounteth for righteousness in us: thirdly, because it is that righteousness which J●sus Christ, who is God over all, blessed for ever, Rom. 9.5. hath wrought for us. Thus the Father, who raised Christ from the dead, Gal. 1.1. 1 Thes. 1.10. imputeth this righteousness to us, Rom. 4.24. Secondly, the Son justifieth us. By his knowledge (saith Esay) shall he justify many, Esa. 53.11. He it is that maketh a reconciliation for sin, and bringeth in everlasting righteousness, Dan. 9.24. But more clearly doth the Apostle show this truth, 1 Cor. 6.11. Ye are justified in the Name of the Lord Jesus. This righteousness of ours by faith, Peter calleth the righteousness of God, and of our Saviour Jesus Christ, 2 Pet. 1.1. Not as if the Apostle spoke of two distinct persons, there being but one Article in the Original, and therefore there cannot be two distinct persons described thereby. Yea our Lord Jesus promiseth to them that overcome, to cloth them in white raiment, Rev. 3.5. Thirdly, The Holy Ghost justifieth us; Ye are justified in the Name of the Lord Jesus, and the Spirit of our God, 1 Cor. 6.11. Thus the Father, the Son, and the Holy-Ghost, who are one God, are also one and the same efficient cause of our justification, both in forgiving of sins, and in imputing the righteousness of Christ through faith, which is the instrument of our justification, and is also the work of God, John 6.29. CHAP. VIII. Faith is the work of the Father, the Son, and the Holy-Ghost. FAith is the instrument, by which we are justified, that is, the hand by which we lay hold on the Lord Jesus, and his righteousness, and apply it also to our souls. Yet faith is a Gift of God, Eph. 2.8. It is his work to purify our hearts by faith, Acts 15.9. Yea it is a work of God, wherein he exercised the same exceeding greatness of ●is power, in effecting it, that he used in raising Christ from the dead, Eph. 1.19, 20. It being as great a work to work faith in the heart of an unbeliever, who is spiritually dead, as it was to raise Christ from the grave, when as he was corporally dead. This being also an essential work of God, common to the Father, Son, and Holy-Ghost, undividably to effect. First, the Father worketh faith in us; the Apostle prayeth to him for it, Eph. 6.23. Secondly, the Son worketh faith in us; the Apostle prayeth to him for it, Eph. 6.23. and the Disciples of him the increase thereof, Luke 17.5. And so likewise doth the father of the Lunatic, Mark. 9.24. By him do we believe in God, 1 Pet. 1.21. Thirdly, The Holy-Ghost worketh faith in us, Cor. 12.9. It is a fruit of the Spirit, Gal. 5.22. And we through the Spirit wait for the hope of righteousness by faith, Gal. 5.5. Thus the mighty work of faith is wrought in us by God, who is distinguished into Father, Son, and Holy-Ghost, which do unseparably, undividably, and unconfusedly work this grace in our hearts, in their personal order, making us to believe, and hope in God. CHAP. IX. Hope is the Work of the Father, the Son, and the Holy-Ghost. HOpe is the Work 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 only: 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 souls, the Scripture ascribeth to the Father, to the Son, 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 again 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 Son 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 righteousness, 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 cooperate in working hope in our hearts, though there be a distinct and personal order observed by them, in working this and all other graces in our souls. CHAP. X. True saving or sanctifying knowledge, is a Work of the Father, and of the Son, and of the Holy-Ghost, NOt only outward illumination, which God doth sometime bestow on wicked men, is a work of the Lord, (as I have showed) but also that knowledge which accompanieth justifying faith, and is proper only to the Elect is a work 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 die doubtfully; I know not whether I go. With all his wisdom, and with all his experience, he could not give any true and proper knowledge, but only 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 wisdom, but by the Church this wisdom of God is known 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 work that God alone can effect. First, the Father giveth us this knowledge, the faithful learn it of him, John 6.45. Peter's holy confession of Christ, was a work 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 babe●, Mat. 11.25. Luke 10.21. Secondly, the Son 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 Gospel, 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 faithful, 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, ●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 styled the spirit of knowledge, and of the fear of the Lord, Esa. 11.2. God revealeth the hidden mysteries of our salvation by his Spirit, 1 Cor. 2.10, 11. neither can w● know them without him, 1 Cor. 2.12. He teacheth all things, Joh. 14.26. 1 John 2.27. We must learn of God, what we must think of him. It is a vain labour to seek 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 work of the Father, of the Son, and of the Holy-Ghost. CHAP. XI. The Union that is between God and us, is a work of the Father, of the Son, and of the Holy-Ghost. THere is a near Union between the Lord and every believer: The Lord is his Church's portion, Psal. 142.5. Psal 73.26. Jer. 51.19. Jer. 10.16. Lam. 3.24. And the Church is God's 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 himself, 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 himself, 1 Cor. 6.17. Secondly, we have communion and fellowship with him, 2 Cor. 13. last. Phil. 2.1. And in regard 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, Judas 20. 1 Cor. 12.3. Gal. 5.16. Gal. 5.26. Father, Son, and Holy-Ghost, are the husbands of the Church, in the plural number, Esa. 54.5. and yet but one Lord, for so it followeth, The Lord of Hosts is his Name. Oh the soul-ravishing estate of the believer, who hath God so nearly united to him, and hath such a sweet communion between the Lord and his soul, that God dwelleth in him, and he through Christ in him. And there is no wonder, that the Lord bestoweth this, and all other mercies on his soul, when as it pleaseth him to adopt him to himself, to be his son, which also is a work of God. CHAP. XII. Adoption is a work of the Father, of the Son, and of the Holy-Ghost. ADoption is a work proper to God: He alone adopteth children to himself; who both can, and will, and also doth make them Heirs of God, even joint Heirs with Christ in Glory, Rom. 8.17. Which grace of adoption is the undivided work of one God in three Persons; who as he is our Father, so we are his children by adoption, who of his own will begat us, Jam. 1.18. we being begotten by counsel, and not by nature. ●or so the Lord Jesus is the only begotten Son of the Father, ●oh. 3.16, 18. Joh. 1.14, 18. 1 Joh. 4.9. the Father being his proper Father, Joh. 5.18, and he his proper Son, Rom. 8.32. First, the Father adopteth us. He hath predestinated us to the adoption of children by Christ, Eph. 1.5. It is our everlasting happiness, that we are so nearly admitted into the presence of God, that his only Son standeth betwixt us and him; and that the Lord Jesus calleth us his brethren, Heb. 2.11. by the Father's choice of us in him. Secondly, the Son adopteth us: As many as received him, he gave power to become the Sons of God, even to them as believe in his name, John 1.12. Thirdly, The Holy-Ghost adopteth us; and therefore he is called the Spirit of Adoption, Rom. 8.15. He it is that maketh us children of God, Rom. 8.14. As many as are led by the Spirit nf God, they are the Sons of God. The Spirit leading us, as a Father leadeth his child. Adoption therefore is a work of the Father, of the Son, and of the Holy-Ghost, being styled our Father, as in the Lord's Prayer; where the name Father is not taken personally, but essentially; namely, for one God distinguished into three persons. And surely the Son and the Holy-Ghost have this Name Father ascribed to them in Scripture (as I have showed) and they are with the first Person, a Father to us, not only in regard of Adoption, but also in regard of Regeneration or Sanctification; as I shall show. CHAP. XIII. Sanctification is a work of the Father, and of the Son, and of the Holy-Ghost. SAnctification, which in Scripture is sometimes called Regeneration, Renovation, Conversion, Repentance, New Life, New obedience, etc. is the Work of God, Joh. 1.13. If to create man be in the power of God alone; then surely to recreate him, is in his power only. For the former is called the work of God's fingers, Psal. 8. but the latter is ascribed to the strength of hi● arms, Luke 1. And surely none is able to repair the depravations of nature, but the God of nature. He it is that taketh from us our hearts of stone, and giveth unto us an heart of flesh, Ezek. 11.19. Ezek. 36 26. The Lord challengeth it as his work, I am the Lord that sanctify you, Levit. 20.8. Paul prayeth to God to effect this grace throughly in the Thessalonians, 1 Th●ss. 5.23. He giveth men repentance, 2 Tim. 2.25. He quickeneth those thaes are dead in trespasses, and in sins, Eph. 2.1, 5. He bringeth to the birth, and he bringeth forth, Esa. 66.9. He saith to them which lie weltering in the blood of their natural uncleanness, Live, Ez k. 16. Secondly, they that are sanctified, are the children of God, Joh. 1.12, 13. borne of the Spirit, John 3.5. and borne of God, 1 Joh. 3.9. Although the Scripture usually ascribeth sanctification to the Holy-Ghost who doth peculiarly terminate this work; yet it is not to exclude the Father, and the Son from it. First, the Father sanctifieth us, Joh. 17.17. The Lord Jesus prayeth to his Father to sanctify his Disciples, no● only to the office of an Apostleship, but to a fuller me sure of grace, as 1 Thess. 5.23. The Father begette●h us ag●ine to a lively hope, 1 Pet 1.3. He maketh us meet to be partakers of the inheritance of the Saints in light, Col. 1.12. which is done by sanctification: For without holiness no man shall see God, Heb. 12.14. The Lord will have none to dwell with him in happiness, which will not have him to dwell with them in holiness. Yea Jude ●leerly manifesteth, Judas 1. that we are sanctsfied by God the Father Secondly, The Son sanctifieth us: If he wash not us, we have no part in him, Joh. 13.8. we are sanctified in him, 1 Cor. 6.11. 1 Cor. 1.2. He sanctifieth and cleanseth his Church, Eph. 5.26. Mal. 3.2. He is to them as a refiners fire to try them, and not as a consuming fire to destroy them. He purifieth to himself a peculiar people zealous of good works, Tit. 2.14. they being a peculiar people to him, must yield peculiar obedience to him. He presenteth us holy and blameless, Col. 1.22. He that sanctifieth (saith the Apostle) Heb. 2.11. and they that are sanctified, are all of one; for which cause he is not ashamed to call them brethren. The Lord Jesus sanctifieth us two ways: First, as God equal with the Father; so he sanctifieth by the power of his Deity, even by faith in him, Acts 26.18. Secondly, as he is God and man, our Redeemer, so he sanctifieth us by the merits of his humanity, Heb. 9.9, 10, 14. Heb. 10.10. washing us with his blood, 1 Joh. 1.7. Rev. 1.5. Thirdly, the Holy-Ghost sanctifieth us, 1 Peter 1.2. 2 Thess. 2.13. 1 Cor. 6.11. Rom. 15.16. For which cause all the graces in us are called the fruits of the Spirit, Eph. 5.9. Gal. 5.22. we are borne again of the Spirit, John 3.6, 8. For as Christ the head was conceived by the Holy Ghost, Matth 1.18. so the mystical Body of Christ is regenerated and borne again of the Spirit, Joh. 3.5. and renewed of the Holy-Ghost, Tit. 3.5. We are changed into the Image of the Lord by the Spirit of the Lord, 2 Cor. 3.18. who is the Spirit of holiness, Rom. 1.4. who is holy in himself, and also worketh holiness in us, gradually cleansing us from all impurity. Things are purified two ways from natural corruptions; first by fire; secondly, by water. And thus in the levitical Law, things legally unclean, were legally purified, Num. 21.33. And surely the Holy-Ghost in regard of his cleansing us from spiritual corruptions, is usually compared to these two Elements; first to fire, as Mark. 9.49. Matth. 3.11. Secondly, to water, as Eze. 36.25. with 27. 1 Cor. 6.11. Esa. 44.3. Joel. 2.28. Sanctification is thetefore an essential work of the Father, and of the Son, and of the Holy-Ghost, which is signified to us in our Baptism being baptised in the Name of the Father, and of the Son, and of the Holy-Ghost, Mat. 28.19. We are washed therefore, and cleansed from sin, by the joint, yet undivided work of the three persons of one Essence; who are not divided in working, as they are not divided in nature; but are one God in nature, and in working, as will appear 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 cooperate, both in the beginning progress, and full perfecting this work in us; showing 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, do draw us. THe Scripture setteth forth our unwillingness in the first act of our conversion two ways, by two several sorts of Metaphors: First, by comparing us to an unwilling creature, that will not follow, but it must be drawn. Secondly, by comparing us to a dead creature, that cannot follow, unless it be made alive. Fi●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 himself; we having without him no sufficiency of ourselves, 2 Cor. 3.5. 1 Cor. 4.7. This work 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 Christ's hands, it is not all the powers of the Prince of darkness 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 Son, who draweth us to himself; 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 we have power to do good, Phil. 413. he it is that strengtheneth us with his grace, that all the principalities and powers of the Prince of darkness, 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 showed 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 blind and impotent persons by a guide. We cannot confess Jesus to be the Lord without him, 1 Cor. 12.3. Through Christ we have an access by one spirit unto the Father, Eph. 2.18. Lo all the three Persons described by the Apostle, in working this work: The Father, to whom we have access; the Son, as the way, Joh. 14.6. through whom we have access, and the Holy-Ghost in whom we have access, as our guide and Conductor. There is there distinct and Personal order of working, in which they work 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 Son, and the Holy-Ghost, do quicken us. THe Lord quickeneth us with his grace, who were dead in tres●asses and sins, Eph. 5.1, 5. 1 Tim. 5.6. Mat. 8.22. It is a Work of one God in three Persons to give not only corporal life, 2 Kin. 5.7. but also spiritual life, Hos. 6.1, 2. First the Father quickeneth whom he will, Joh. 5.21. Secondly, the Son quickeneth whom he will, Joh. 5.21. Thirdly the Holy-Ghost quickeneth, Joh. 6.63. Rom. 8.11. and it is whom he will, he quickeneth; For he divides his Gra es severally as he will, 1 Cor. 12.8, 11. This mighty Work of quickening those that were dead in trespasses and sins, is wrought by the Father, the Son, and the Holy-Ghost, who do cooperate and yet are one and the same efficient cause (as they are one God) of that spiritual life which the children of God live by. CHAP. XVI. The Father, the Son, and the Holy-Ghost, do give Grace to us, and multiply Grace on us. THe Lord doth not only give Grace to us, but he also increaseth his gifts, and multiplieth 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 do●h perfect it, he doth finish it, Phil. 1.6. Phil. 2.13. This is an essential work of God, and is common to the Father, to the Son, 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, Judas ver. 2. Secondly, the Son 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 multiplieth those Graces he giveth us, 2 Pet. 1, 2. Judas 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 form of seven lights, Rev. 4.5. Secondly, he multiplieth 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 Son, and the Holy-Ghost do give Testimony to us, assuring us we are the Lords. THe Lord doth not only 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 souls 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 testify 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 purifieth the heart, Act. 15.9. The comfortable attestation of these graces therefore in our hearts, is a work of the Father, Son, and Holy-Ghost, who (as I have already showed, made the heart, know the heart, and work grace in the heart, and do work in witness-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 Son witnesseth it to us; he is the true and faithful witness, Rev. 3.16. Rev. 1.5. he witnesseth in us our salvation, 1 Cor. 1.6. and testifieth to us the comfort that are in his word. Thirdly, the Holy-Ghost witnesseth it to us; he beareth witness with our spirits, that we a●e the Children of God, Rom. 8.16. There is three that bear record in heaven, (which do not only testify 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 witness. Yea, our Saviour Christ speaketh of this testimony plurally, Joh. 3.11. we speak that we do know, and testify that we have seen, and ye receive not our witness,; 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 add to his, neither did he receive testimony from man, Joh. 5.34. where he spoke it most peculiarly in regard of John, Joh. 5.33.) but he spoke in his Father's 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 only witness our salvation to ●s in Christ, we might then doubt; but why should we doubt, when the Lord himself 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 seal, (as I shall now show ratifying it to our souls, Eph. 1.13. CHAP. XVIII. Sealing of us is a Work of the Father, of the Son, and of the Holy-Ghost FIrst, sealing is a note of appropriation; we work that which is our own, and that which we have confirmed and sealed, we do account it our own, now these whom the Lord chooseth to himself, he sealeth The Lord knoweth who are his, having this seal, 2 Tim; 2.9. Secondly, sealing is a sign of distinction; Lawyers cause seals to be put to Evidences, Merchants set marks on their wares, and Shepherds 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 sealed in him, Eph. 1.4. Thirdly, sealing is a work of conforming; There is a likeness of the seal imprinted on the thing sealed; and surely when the child of God is sealed of God, there is then an Image of God wrought on his soul. God therefore sealeth us; First to appropriate us as his own; Secondly, to distinguish us from others; Thirdly, to conform us to his own Image; which work of sealing us is wrought by one God in three Persons. First, God the Father sealeth us; so the Apostle showeth, Eph. 1.13. 2 Cor. 1.22. Secondly, the Son sealeth us, Ezek. 9.3, 4. He is the Angel of the Covenant, Mal. 3.1. that hath the seal of the living God, Rev. 7.2. who though an Angel by name yet is he not an Angel, but a Son by nature, Heb, 2.16. Heb. 1.3. to 13. where the Apostle distinguisheth the creating Son from the created Angels, plainly proving the Son to be the Creator, 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 errors, First, the Righteous after their calling may fall into sin, 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 Work 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 profess him. By the former he maketh us to love him, by the latter he causeth us to acknowledge him. CHAP. XIX. Christian Liberty is a Work of the Father, and of the Son, 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 Manor do contract with his Villain, 〈◊〉 is by that Act of his Lord's d●liv●●●●● from his most slavish tenure of Villeinage, 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 Adam's fall, and maketh us therewith free Denizens of Heaven, fellow-Citizens of the Saints, and of the household of God, Eph. 2.19. we are freed from sin, Rom. 6.22. Rom. 6.14. Rom. 8.33. we are set at liberty from Satan, Heb. 2.14, 15. Luk. 11.21, 22. from the Law, Rom. 7.3, 6. Gal. 5.18. Rom. 6.18. from its curses and maledictions, Gal. 3.13. from its condemnation, Rom. 8.1. and from its rigour, Gal. 3.10. there was Personal, Universal, Actual, and Constant obedience required in every title, which left no place of repentance, (Repentance being an Evangelicall grace, the proper privilege of the covenant of grace; Christ came from heaven to publish it, Luk. 5.31, 32. Mat. 4.17. he shed his blood to purchase it, Act. 5.31. he bids his Disciples to preach it, Luk. 24.47. and surely therefore it cannot be legal: the apostatising 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 Work is a Work 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 Son and Holy-Ghost free us from our slavish captivity together with the Father. Secondly, the Son 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 Church's hand, First, christian faith, for which we must earnestly contend, Judas ver. 3. Secondly, christian Liberty in which we must stand fast; The Apostle calleth it the Liberty we have in Christ, Gal. 2.4. which is Christian liberty, not only 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 Son make you free, then are you free indeed, Joh. 8.36. he delivereth us who through fear of death were all our life-time subject to bondage, Heb. 2.15. Thirdly, the Holy-Ghost giveth us liberty, 2 Cor. 3.15. where the Spirit of the Lord is, the●e is liberty. David calleth the Holy-Ghost the free Spirit, Psal. 51.12. First, because he worketh freely in us, 1 Cor. 12.11. Secondly, because he worketh freedom in us, and for us; and therefore the Apostle telleth us: The Law of the Spirit of life in Christ hath made us free from the law of sin and death, Rom. 8.2. It is manifest Christian liberty is a work of the Father, Son, and Holy-Ghost, who work this work in us, and for us; God losing us from all bondage, that we may serve him, Luk. 1.74. and delivereth us from the slavery of our enemies, to tie us more firmly to his service. CHAP. XX. Salvation, or Glorification, is a Work of the Father, and of the Son, and of the Holy-Ghost. SAlvation, or Glorification, is the work of God alone. I, even I, am the Lord, and besides me there is no Saviour, Isai. 41.11. Isa. 43.23. he saveth us, 1 Tim. 1.9. he giveth us eternal life, Rom. 6. last. Eph. 2.8. First, the Father saveth us, so he promiseth, Hos. 1.7. I will save them by the Lord their God. Here are two Persons styled Jehovah; First, the Father promiseth to save Israel; Secondly the Son by whom this deliverance is wrought, and Israel is saved. And the Lord Jesus telleth us, John 10.29. None can pluck his sheep out of his Father's hands. Intimating thereby, that he will preserve them to that Kingdom which he hath prepared for them, Matth. 25.34. and according to his good pleasure giveth them it, Luke 12.32. And to this end out of his love to us, was it, that he gave his only begotten Son for us, John 3.16. yea, even for his little ones, those who are little in their own eyes through humility, little in the eyes of others through contempt: yet it is not his will that any one of these little ones should perish, Matth. 18.14. Secondly, the Son saveth us, John 6.33. He giveth life to the world. So the Father promiseth, Hos. 1.7. and he himself affirmeth, that he will give them that are faithful to death a Crown of life, Rev. 2.10. He giveth his sheep eternal life, John 10.28. It is his mercy we must look for unto eternal life, Judas ver. 21. It is his Name by which we are saved, Act. 4.12. There is no other Name given under heaven whereby we must be saved. According to the merit of our salvation, Christ Jesus is alone; But according to the efficacy, and application of it, it is common to him with the Father, and the Holy-Ghost. Thirdly, the Holy-Ghost saveth us. He is the Spirit of life, Rom. 8. that giveth life to us, we being saved by the renewing of the Holy-Ghost, Tit. 3.5. who promiseth to give to them that overcome, to eat of the tree of life, Rev. 2.7. and that they shall not be hurt of the second death, Rev. 2.12. Thus these Actions and Works of the Father, the Son, and the Holy-Ghost are their joint and undivided Works, because there is not in God a divided, or multiplied Essence, but one and the same divine Essence; it being the same God which worketh all in all, 1 Cor. 12.6. The unity of whose working dependeth on the unity of their power. That therefore which the Scripture ascribeth to one Person of the Godhead, it ascribeth sometimes to another. As in the seven Epistles to the Churches in Asia, the Son in the beginning is described as the Author of them; yet in the conclusion we must here what is spoken, as spoken by the Spirit of the seven Churches, Rev. 2. Rev. 3. Again, the gifs that are given to the seven Churches, some times the Spirit doth promise them, as to Ephesus, Rev 2.7. to Smyrna, Rev. 2.11. to Pergamus, Rev. 2.17. and sometimes Jesus Christ promiseth them, as to Thyatyra. Rev. 2.28. to Sardis, Rev. 3.5. to Phyladelphia. Rev. 3.12. to Laodicea, Rev. 3.21. Though therefore the Scripture in setting down the graces, doth usually ascribe them to the Father, in the Son, and by the Spirit, Ephes. 1.4, 5. 1 Cor. 6.10. Tit. 3.4, 5. This order of dispensation holdeth forth unto us a distinction of persons only, and no division of Essence. It showeth an order in which they work; no inequality in regard of their Nature, Essence, and Substance which is one: their Majesty, Power, and Glory is one, though in respect of the distinction of Persons, they are Relatives: and therefore so are not one, but are thus coequal and coeternal. Oh that we would look into the Glass of God's Word, then might we see clearly, how the Father, the Son and the Holy-Ghost do work in all their Works in us, and for us. Oh what unspeakable comfort would this work in our souls, to praise God for his mercies. And Oh what soule-comforting matter would this yield to stir up our Brethren to praise the Lord for his mercies, there might we say one to another, Come, and hear all ye that fear God, and I will tell you what he hath done for my soul, Psal. 66.16. then might we sing praise one with another, saying, Blessed be the Lord God of Israel from everlasting to everlasting, and let all the people say Amen, Praise ye the Lord, Psal. 106.48. The fourth Book. Divine Honour is given to FATHER, SON, and HOLY-GHOST. CHAP. I. The Scriptures manifest the Son and the Holy-Ghost to be God equal with the Father by ascribing to them equally with the Father, such Honour and religious worship as is due to God only. THEY who have the same Honour, or religious Worship given truly to them, which is given to the Father, are God equal with the Father. But the Son and Holy-Ghost have the same honour given truly unto them, as is given to the Father. Therefore the Son, and Holy-Ghost are God, equal with the Father. I shall first clear the major, (though undeniably true) and then show the truth of the minor in divers particulars. The Lord is a jealous God, Exod. 20.4. As a King of his Church he will not endure a partner in his throne: or as a Husband of her, he will not away with a Rival in his bed. He will not give his Glory to another, nor his praise to Graven Images, Isai. 42.8. We are to worship the Lord, and to do service to him only, Mat. 4.8. we are not to do service to any that is not a God by Nature, Gal. 4.8. The Apostle blamed the Heathen for this sin, much more it is blame-worthy in Christians. He may wink at gross Idolatries in them, Act. 17.30. which he will not pardon in his own people, Amos 3.2. The Lord knew Israel by his mercies, and he will make Israel know by his judgements what it is to sin against him. If therefore the Heathenish Galathians may not do service to them that are not Gods by Nature, much more may not Christians give this honour unto him, who is not a God by Nature. Where the distinction inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not serve the true, for he reproveth them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave service to them which by nature are no Gods. If the Lord Jesus be no God by Nature, nor the Holy-Ghost, how is that Divine Honour hath been given to the Son and Holy-Ghost equally with the Father? Doth not the Scripture enjoin such worship to be given to them as is due to God alone? For first Religious worship is due to Father, Son, and Holy-Ghost; First, from Men: Secondly, from Angels: Thirdly, we are to obey and serve: Fourthly, Love: Fifthly, Hear: Sixthly Know: Seventhly, Believe: Eightly, Hope or trust in them: Ninthly, to be baptised in their name: Tenthly, Paul sweareth by them: Eleventhly, we are to pray to them: Twelfthly, praise is given to them by men: Thirteently, Angels: Fourteen, the Temple was built: Fifthteenthly, and Sacrifice offered to them: Sixthteenthly, we are to glorify in our lives the Father, the Son, and the Holy-Ghost, who though distinguished into three Persons, yet are Essentially one, and the same eternal and everliving Lord God. CHAP. II. Divine worship is due from man to the Father, to the Son, and to the Holy-Ghost, DIvine and Religious Worship is due to God, both from men and Angels. First, Religious worship is due to God from men. So our Saviour answered Satan tempting him to worship him, Mat. 4.4. Thou shalt worship the Lord ●●y God, and him only shalt thou serve. This one God whom we are to worship, is the Father, the Son, and the Holy-Ghost. First, God the Father is to be worshipped. The true Worshippers worship the Father in Spirit and in truth, and the Father seeketh such to worship him, Joh. 4.23. Secondly, the Son is to be worshipped. So Isaiah showeth that every knee shall bow to him, Isa. 45.23. That this was the Lord Jesus, Paul manifesteth, Rom. 14.10, 11. So likewise the Church is commanded, Psa. 45.11. He is thy Lord (it is spoken of Christ) and worship thou him. Yea, all the faithful are thus enjoined, Psal. 2.12. Kiss the Sun lest he be angry? There was a kiss of homage due to Christ from all the world, even such a kiss of homage Samuel gave to Saul, when he anointed him King, 1 Sam. 10.1. Idolaters did superstitiously give this to their Idols; as the Arabians when they saw the new Moon, because they could not reach to kiss her, they kissed their hands in homage to her; from this Idolatry Job purgeth himself; If I beheld the Sun when it shined, or the Moon walking in brightness; And my heart hath been secretly enticed, or my mouth hath kissed my hand; This were an iniquity to be punished by the Judge, for I should have denied the God that is above, Job 31.26, 27, 28. Thus the Israelites gave this kiss of homage to their Calves, Hos. 13.2. and to Baal, 1 King. 19.18. giving that worship due to Christ to their Idols; yea, when Christ required faith of the blind man, he received faith and worship of him, Joh. 9.35.38. he was also worshipped of the holy women, Mat. 28.9. and of his Disciples, Luke 24.52. Mat. 28.17. and of the Cananitish woman, Mat. 15.25. Thirdly, the Holy-Ghost is to be worshipped, Psal. 95.6. The Prophets inviteth all to worship him, whom he after introduceth, speaking in the four next verses, where the Apostle showeth to be the Holy-Ghost, Heb. 3.7, 8, 9, 10, 11. The Church ministered unto the Lord and fasted, Act. 13.2. that the Lord whom they ministered in the Holy Ghost is evident, for he that was supplicated to, and worshipped, giveth an answer to them; As they ministered to the Lord and fasted; separate me Paul and Barnabas for the work whereunto I have called them; and they obey his voice and send them forth at his command, Act. 13.4. and surely, he that hath Temples consecrated to his service, hath, or ough to have worship given to him in those Temples. How therefore are we the Temples of the Holy-Ghost? 1 Cor. 3.16, 17. 1 Cor. 6.19. why are we consecrated in baptism to his worship and service? Mat. 28.19. if we may not worship him? if we may not serve him? moreover we are to believe in him, (so we profess in the Creed.) Him therefore whom we believe in, we may worship. The Apostle joineth faith and invocation together, Rom, 10.14. we are therefore to serve God the Spirit; So Ambrose Lib. 2. de Spirit. Sanct, would have Phil. 3.3. to be read according to the Original. The Son, and the Holy-Ghost in whom (as I shall show) we are to believe in with the Father, and to whom in baptism we give up our names to serve them, who are one God with the Father, aught to have one and the same worship given to them with the Father, who will not give his glory to another: neither would he join himself in covenanting with his Church, to have the same worship given by her to them, if that they were not in the form of God, and had not one and the same Essence with him, being equal with him in Majesty and glory. CHAP. III. The Angels do worship, serve, and minister at the command of the Father, of the Son, and of the Holy-Ghost. DIvine worship is due to God from Angels, Neh. 9.6. The Host of heaven worshippeth him, and he commandeth and giveth charge to them, Psal. 91.11. and they are ministering spirits, Heb. 1.14. sent forth at the command of the Father, of the Son, and of the Holy-Ghost. First, Angels are ministering spirits sent forth at the Father's command, Heb. 1.7. They behold his face, Mat. 18.10. they stand in the presence of thi● great King, and are ready to do his will, who do give worship to him, Rev. 5.11, 12, 13. as John there showeth; They worship him who sent Isaiah, Isai. 6.2, 9 which was the Father, Isai. 48.16. Secondly, Angels are ministering spirits sent forth at the Son's command, Rev. 22.16. and did minister to him, Mat 4.11. they are his Angels, Mar. 13.27. Mat. 13.41. 2 Thes. 7.8. and serve him, but attend us, Psa. 91.11, 12. Satan cited this place falsely, Mat. 4.6. two ways, First, he corrupted the Text, he left out part of it: Secondly, he mis-applyed the Text to the Lord Christ it being only true of his Members, for whom he hath procured this ministry: for the Lord Jesus is the head of the Angels, Col. 2.18. and guards them, they keep not Christ himself, they were made by him, and for him, Col. 1.16. they worship him, Rev. 5.11, 12. Heb. 1.6. so Isaiah showeth, Isa. 6.2.3. they worship him who sent the Prophet Isaiah. That it is the Lord Christ whose glory Isaiah saw when he was sent by him. John a faithful interpreter affirmeth, Joh. 12 40, 41. yea, not only the good Angels worship him, but evil Angels also, First, acknowledge Christ and obey him. Mar. 1.27. Secondly, they profess Christ, and acknowledge him to be the Son of God, Mar. 1.21. Luke 4.34. Thirdly, they worship him, Mar. 5.6. Fourthly, they pray to him and beseech him, Mar. 5.10. Luke 8.28. Fifthly, they fear, Mar. 5.7. Luke 8.31. Sixthly, they believe, Jam. 2.19. That worship which the proud Spirit would have Christ, Matth. 4. given him, he giveth to Christ fearfully, servilely, forcedly, Mar. 5. Thirdly Angels are ministering Spirits sent forth at the Holy-Ghosts command. So Luke showeth, Act. 10. Cornelius sending men to Peter at the command of an Angel, yet the Holy-Ghost is said to send them, Act. 10.20. He sent that Angel to warn Comelius, who is said to be warned from God by an holy Angel, Act. 10.22. it being God the Holy-Ghost as I have showed) that sent him. An Angel is by him employed as a messenger to direct Philip to Gaza, Act. 8.26. Where the Holy-Ghost (as the Syriack expressly showeth) employeth Philip in preaching to the Eunuch, Act. 8.29. yea, the Angels worship the Holy-Ghost; for he that sent Isaiah was worshipped of Angels, Isa. 6.2, 3, 9 That this was the Holy-Ghost who sent him, Paul a witness beyond exceptions testifieth it, Act. 28.25. and Isaiah himself averreth it, Isa. 48.16. The Father, the Son, and the Holy-Gost are of one and the same Divine Essence and Nature, having one and the same Religious worship given them of Angels. And surely those who have Divine worship, given them of the Holy Angels, may be worshipped of the Faithful; for they direct us to God as the only object of Religious adoration, and Divine worship, Rev. 19.10. Rev. 22.9. who is alone worthy of worship and honour, and is only religiously to be served and obeyed as of Angels, so of men. CHAP. IU. We are to obey and serve, Father, Son, and Holy-Ghost. WE are to obey the Lord, and serve him with all our heart, and with all our soul, Deu. 10.12. It was samuel's command to Israel, that they should serve the Lord-onely, 1 Sam. 7.5, and Israel's commendation by Samuel, that they served the Lord only, 1 Sam. 7.4. It is the honour which he requireth of us, and which he will not give to another; this obedience he accounteth for sacrince, Heb. 13.16. yea, he preferreth it before sacrifice, 1 Sam. 15.22. It was the sin of the Idolatrous Gentiles to give the Lords service to Devils, 1 Cor. 10. and to serve the creature more than the Creator, Rom 1.25. whenas they yielded obedience, and did service to them which by nature are no Gods, Gal. 4.8. we who are dehorted from being the servants of men, are exhorted to serve and obey the Father, the Son, and the Holy-Ghost. First, the Father is to be obeyed and served. And herein we have the example of Christ, who was in the form of God, and equal with God in regard of his Divine Nature: yet taking on him the form of a servant, he humbled himself, and as Man became obedient, Phil. 2.6, 7, 8. or as the Apostle expresseth it, Heb. 5.8. Though a Son, ●et learned he obedience. Obedience being not due in regard of stis Divine Nature, but he barned it as Man. Though he was most dear to his Father, yet the Father imposeth, and the Son willingly undergoeth both a bitter death on his body, as also the wrath of God lying heavy on his soul, Isa. 53.4, 5, 6. which made his body to sweat no faint dew, but solid drops of blood, Luke 22.43. and his soul (as Mark expresseth it) began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be astonished with terror, and ready to die with grief, Mar. 14.33. These unknown sufferings, felt by him, not distinctly known to us, made him to complain to the Apostles, Mar. 14.34. and to cry to his Father, Mar. 14.36. Mar. 15.34. Heb. 5.7. And yet he for our sakes, and for our example willingly obeyed and suffered. And there is good reason why we should obey likewise the Father, we are not our own, we are his, Joh. 17.16. Thine they are, faith Christ of his Disciples to his Father. Secondly, the Son is to be obeyed, and served. It was prophesied of Christ, Psal. 72.11. Dan. 7.14.27. All Nations should serve him; this Kingdom is given to him as the Son of Man, Dan. 7.13, 14. Luke 1.32. but it was his own as he is the Son of God, John 16.15. The Lord Jesus is Lord of all, Act. 10.36. First, by right of Creation, he created all, John 1.2. Col. 1.16. Secondly, by right of preservation, he preserveth all, Heb. 1.3. Col. 1.17. Thirdly, by right of redemption, he redeemed all his Elect, Eph. 5.25. 2 Tim. 2.6. 1 Joh. 2.2. Fourthly, by right of dominion, he ruleth all, Rev. 19.16. Eph. 1.22. and therefore he is surely to be obeyed and served. He reproveth them that call him Lord, and do not the things that he commandeth, Luke 6.46. The Israelites were commanded to obey the voice of the Angel that went before them, for God's Name was in him, Exod. 23.21. which was Jehovah, Exod. 13.21. with Exod. 14.19, 24. Deut. 1.31, 32. even the Lord Christ's, 1 Cor. 10.9. God the Father being in him, and he in the Father, John 14.10. Joh. 10.38. And Isaias commandeth us to sanctify the Lord God of Hosts himself: Let him be your fear, and let him be your dread, and he shall be for a Sanctuary but for a stone of stumbling, and for a rock of offence to both the houses of Israel, Isai. 8.13.14. That this Lord of Hosts whom we are commanded to obey and serve, was the Lord Jesus: we have four unerring Interpreters: First, Old Simeon guided by the Holy Ghost, Luke 2.25, 34. Secondly, Christ himself, Mat. 21.48. Luke 20.18. Thirdly, Peter (to whom the Gospel of Circumcision was committed) 1 Pet. 2.7. and Fourthly, Paul (to whom the Gospel of uncircumcision was committed) Rom. 9.33. all agreeing and interpreting of Christ whom we are to serve, Col. 3.24. and surely there is good reason why we should obey and serve him, we are not our own, we are his, 1 Cor. 5.15. 1 Cor. 7.22. purchased with his own blood, Acts 20.28. and we must bring into Captivity, every thought to the obedience of Christ, 2 Cor. 10.5. Thirdly, the Holy-Ghost is to be obeyed and served; Stephen complaineth of the Jews for resisting the Holy-Ghost, Acts 7.51. Ye always resist the Holy-Ghost, as your Fathers did, so do you. Their Fathers resisted him in the Wilderness rebelling against him and vexing him, Isai. 63.10. and grieving him, Heb. 3.7, 9, 10. The Church of Antioch obey him in sending forth Paul and Barnabas, Acts 13.4. who were to do the work he appointed them, Acts 13.2. who did obey him in their travels, Acts 13.4. Acts 16.6. and so did Philip, Acts. 8.29, 30. who being by him, bid only to go to the Chariot of the Eunuch, he ran thither. And surely there is good reason why we should obey the Holy-Ghost, we are not our own, but his, so the Apostle showeth 1 Cor. 6.20. That this is the Holy-Ghost, is evident; for his we are whose Temples we are: but we are the Temples of the Holy-Ghost,, as the Apostle did show in the former verse, whom we are to serve and obey as God in his Temple. Oh let us strive to serve and obey the Father, the Son, and the Holy-Ghost, whose we are, in regard of all their Works both common and Essential (as I have showed) to whom by so many ways are we tied 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 Son, and the Holy-Ghost. GOD is the only proper Object of our love, whom we must love for himself, but our Brother in and for God. He is to be loved with all our heart, with all our soul, and with all our might; this is the first and treatest Commandment, Mar. 12.30. He is one Lord, Mar. 12.29. but three Persons, the Father, the Son, 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 Son is thus to be loved. This our Saviour enjoineth us to love him above our Neighbour of what near relation soever he be to us, yea, above ourselves; and therefore with the love required in the first and great Commandment. 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 own life also, he cannot be my Disciple. The Father loveth them that love the Son, John 14.24. And no marvel for the loving of the Son, is the loving the Father; and the hating of the Son is the hating of the Father also, John 15.23, 24. Three times did the Lord demand of Peter, who had three times denied his lord Simon son of Ionas 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 cometh. And surely, the love of Christ to us was boundless, 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 chief good to the soul, and therefore to be loved above all by the soul. 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 withal to the Lord Jesus, and to the Holy-Ghost, than 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 Son, and the Holy-Ghost is that one Jehovah, our God whom we must love with all our hearts, with all our souls, and with all our mights, Deu. 6.4, 5. where there is two causes employed, 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 Son, and the Holy-Ghost (as I have showed.) 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 fit for it then God, who hath paid so dear a price for it, and so dear 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 find, but did make us lovely, Ezek. 16.6. CHAP. VI We must hear the Father, the Son, 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 only object of our Faith. It is the honour of the true God to be believed on his Word: but man who is subject to error, 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, Hear God; Secondly, Know God, Thirdly, Believe in God, Fourthly, Hope and trust in him. First, we must hear God. He that is of God, heareth God and his word, John 8.41. It is the mark that Christ giveth to his Sheep, that they will not hear the voice of strangers, John 10. yea, hearing is the ordinary means of salvation, Rom. 10.13, 14. That which David called a boring of the ear, 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 ear was a principal member, whereby he gave obedience to God his Father. This duty we own to God alone, to whose Word we must yield the obedience of faith, Rom. 16.26. and therefore believe, because he speaketh. It is the Psalmist argument, He that made the ear, shall he not hear? Psal. 94. And surely, we may likewise conclude, He that made the ear, shall not he be heard? In regard therefore of creation, we own this duty to Father, Son, 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 Father's Name, John 5.43. and his Doctrine was his Fathers, John 7.16. He did not speak of himself, John 7.17. But as he is the Son of God equal with the Father, so we are to hear him as we hear the Father, thus he beareth witness of himself, John 8.18. Secondly, the Son is to be heard, Ephes. 4.21. So the Father commandeth, Mat. 17.5. This is my wellbeloved Son, hear him. The Son himself requireth it, and promiseth eternal life to them that hear him, John 5.24. And the Holy-Ghost enjoineth it, D●ut. 18.15. Heb. 2.5. Heb. 12.25. threatening destruction to them that will not hear him; and Christ telleth you that his sheep have his eare-marke by which they are known, They hear his voice, Joh. 10.4, 5. we must hear the Voice of Christ's Ministers, but it is only as they are his Ambassadors, and are not to be heard in their own, but in his Name. There is therefore a great deal 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 Lawgiver, 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 weakness, who not knowing him to be the Son 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 do; thirdly, it was not to confirm his words to us by Scripture, but to confirm 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 Hosts, the God of Israel, have I shown 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 Ambassadors 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 Ear, hear what the Spirit saith unto the Churches, Rev 1.7, 11, 17, 29. Rev. 3.6, 13, 22. It was a sin reproved in the Jews by Stephen, that were uncircumcised, not only in heart, but also in ear, who did always 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 Jews as a great transgression, Nehem. 9. 3O. that they would not give care to the Spirit of God, testifying against 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 Son, heareth the Father, Joh. 5.38. Luk. 10.16. He that heareth the Holy-Ghost, heareth likewise the Son, Rev. 2.1, 7. The words which in the beginning of the seven Epistles, are ascribed to the Son 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 only Author, we are commanded to hear 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 Son: For though he be Personally distinguished, yet is not Essentially divided from them, 1 Cor. 2.11. He is in the Father and the Son, 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 Son, and of the Holy-Ghost, is requisite to salvation. THe Lord J●sus will be revealed from Heaven in flaming fire, rendering 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 return 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 Son, and he to whom the Son will reveal him, Luke 10.22. And as it is the Work of God which he doth work in us rightly to know him; So it is an honour which he requireth of us, and our duty which we must do to him, rightly for to know him. He that cometh to God must believe 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 Commonwealth of Israel, Ephes. 2.12. First, we know God the Father. It is eternal life to know him, John 17.3. the want of this knowledge of him, maketh Men fall into sin, Joh. 16.2, 3. Secondly, we must know God the Son. It is eternal life to know him, John 17.3. 1 Joh. 5.20. the want of the knowledge of him causeth men to fall into sin, John 16.2, 3. and to be stranger's to the Commonwealth 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 loss and dung, Phil. 3.8. Thirdly, we must know God the Holy-Ghost. It is a mark of those that have eternal life to know him Joh. 14.17. Our Saviour maketh it a difference between the World, and his Disciples, the Unbelievers, and the faithful; They know him not, but these truly know him and believe in him Endeavour therefore to inform thy soul with the true knowledge of God; without this Knowledge in vain do we know all other things. The least glimpse of the knowledge of these 3 in one essence, is better than all the brightest gleams of humane Philosophy, or earthly skill. Where the true knowledge of one Person in the Godhead, is the knowledge of the other. If thou knowest the Son, 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 Son, the same hath not the Father, 1 Joh. 2.23. He that hath the Holy-Chost, hath the Son 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 Son are one, John 10.30. so the Son and Holy-Ghost are one, yea, all the three are one, 1 Joh. 5.7. and mutually in each other. The Father in the Son, and the Son in the Father, John 10.38. John 14.11. and the spirit in the Father ana the Son, as the spirit of man is in man, as the Apostle intim●teth 1 Cor. 2.11. and the Father and the Son are in the spirit, Zack. 7.12. The Lord of Hosts in his spirit hath sent by the hand of his Prophets, (so it is word for word in the Original) which was the Father and the Son, who are called by the same Prophet particularly the Lord of Hosts. The Father is so called, Zach. 2.9. and the Son likewise, Zac. 2.8. yea, the Holy-Ghost is not only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 coessential with him. CHAP. VIII. We must believe in the Father, and in the Son, and in the Holy-Ghost. THe greatest honour we can do to God, is believe him; Whereas contrariwise it is the greatest affront we can offer unto him, not to believe him. He that beleeveeh not God, hath made him a liar, 1 Joh. 5.10. And what greater disgrace can be put upon any, then to give him the lie? How much more disgraceful is it not to believe the God of truth? He enjoineth us to believe 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 believing that which he promiseth; Without it i● impossible to please God, Heb. 11.6. or to have our souls saved, Mar. 16.16. we must therefore believe in God this Father; This faith thou professest in the Creed, when thou sayest, I believe in God the Father. Our Saviour showeth, they that believe in him, have everlasting life, Joh. 5.24. Secondly, the Son. This faith we profess 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 work of God that ye believe on him whom he hath sent. God the Son requireth it of his Disciples, John 14.1. Ye believe in G●d, believe also in me. He requireth it also of the blind man; Dost thou believe in the Son of G●●?. Joh. 9.35. yea, he requireth it of all, John 3.15, 16. John 12.36. promising to him that believeth in him, out of 〈◊〉 ●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 forerunner of Christ, doth make it an infallible mark of those that have eternal life, even as sure as if they did already enjoy it, Joh. 3.36. And the Lord Jesus telleth the Jews, that if ye believe not that I am, ye shall die in your sins, Joh. 8.24. And no marvel for the believing in Christ is the believing in God, joh. 12.44. Act. 16.31. with 34. and the not believing in Christ is to make God a liar, 1 joh. 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 profess in the Creed, in the eighth Article, when as we say, I believe in the Holy-Ghost. The Apostle shown that the Israelites entered not into Canaan, because of unbelief, 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 expressly affirmeth, Heb. 3.7. Besides, how can they call on him, in whom they have not believed? Rom. 10.14. Or how can we be Baptised in the Name of him in whom we do not believe? Mat. 28.19. There being but one faith, one baptism, one God, Eph. 4.5, 6. One faith, and one baptism, in regard of the object that is to be believed on, and to be baptised in; though there be divers in regard of the subject, who believeth and is baptised. The Holy-Ghost therefore in whose Name we are baptised, is to be believed in. There is but one faith in God the Father, Son, and Holy-Ghost, who are therefore one God. For if the Son 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 profess our faith in one God, and yet three Persons are named, the Father, the Son, and the Holy-Ghost. Where the unity of the Godhead, and the Trinity of Persons is intimated and employed. CHAP. IX. We are to hope, and trust in the Father, in the Son, 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 departed from God, jer. 17.5. The Name of the Lord is a strong Tower, the Righteous fly unto it, and are safe, Prov. 18.10. They are set aloft (so the Original will bear it) out of the reach of danger. It is the singular Phrase of Abraham, that against hope he believed in hope, Rom. 4.18. It was without the hope of nature, yet in the hope of grace; above the h● 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 lie, Tit. 1.2. who promised salvation to us in Christ, before the world began, 2 Tim. 1.9. Secondly, the Son. 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 God's Spirit, Isai. 30.1.2 sheltering themselves in time of danger under humane aid, and neglecting the Divine protection of Geds' Spirit. The Apostle showeth there is but one hope of our calling, as well as one Lord, one faith, one baptism, one God, Eph. 4 4, 5, 6. If therefore the Son, 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, Son and Holy-Ghost. And without doubt we believe in him, we hope in him, to whom we give up our Names in Baptism, and with whom we do then make a Covenant, which is one God in three Persons, we being baptised in the Name of the Father, and of the Son, and of Holy-Ghost. CHAP. X. We are Baptised in the Name of the Father, and of the Son, and of the Holy-Ghost. Baptism 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 heaven & earth, engrafted into the Church, made partakers of all the privileges of the Saints, and are bound by baptism to believe on him, to love him, to obey him to worship him, and to glorify him. Where, First, that we are to be baptised in the Name of the Father, and of the Son, and of the Holy-Ghost, is manifest both out of the command of Christ, Mat. 28.19. Teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy-Ghost▪ As also from the continued practice of the Church of God in all ages, and places of the Christian World. Secondly, Baptism is a seal of the Covenant (as Paul calleth circumcision Rom. 4.11.) which the Father, Son, and Holy-Ghost doth make with the Church, wherein God on his part promiseth to be our God, which is our happiness; and we on our part do promise and oblige ourselves to serve him, which is our duty. Thirdly, Baptism is one, Eph. 4.5. Not only because it is once administered; neither is it so only, because it is one seal of one and the same faith in all; Nor is it so only because it maketh all those that are baptised, to be one body; But principally in regard of the Object, it is one and the same Covenant in all, which we make with one and the same God. The Apostle therefore, Eph. 4.5.6. joineth one Lord, one faith, one Baptism, and one God together: putting Lord and God, before and after faith and baptism. It being one Lord and God in whom we believe, and one Lord and God in whole Name we are baptised. Fourthly, we being received into Covenant with God in Baptism, do profess that God alone can wash away the filth of our sins, and cleanse all the pollutions of our souls. To which the Apostle seemeth to allude, 1 Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord, Jesus, and by the Spirit of our God. For as Water washeth our bodies, so are our souls washed of God the Father, by the sprinkling of the blood of Christ, 1 Pet. 1.2. and by the renewing of the Holy-Ghost, Tit. 3.5. The Apostle Paul in the former place, nameth all three Persons. Our God, there is the Father: in the Name of the Lord Jesus, there is the Son: and by the Spirit, there is the Holy-Ghost. By the grace, benefit, and operation of these three, we are Washed, Justified, Sanctified. Fifthly, in that the Son, and Holy Ghost are joined with as in one Covenant with the Father, wherein we equally promise Faith, Obedience, and Worship to them with the Father; they therefore are not creatures. For first, if creatures should have the same Covenant made with them as is with God, and that at God's command, This would be in God a giving of his glory to another, which God disclaimeth, Isai. 48.11. secondly, we should then confide and trust in a Creature, which would be a withdrawing of our hearts from the living God, and we should by this means, bring a curse on us, and not a blessing, Jer. 17.5, 7. thirdly, we should then be tied by Covenant to give Religious worship, service, and obedience to a Creature, which is expressly forbidden, Mat. 4.8. and we ought not to give the least Religious worship to them, which by nature are no Gods, Gal. 4.8. Rev. 19.10. Rev. 22.9. Fourthly, we should then be baptised into the Name of Creatures; It was a thing that Paul abhorred, that any should think he did baptise in his own Name, 1 Cor. 1.13.15. Sixthly, we being baptised in the Name of the Father, and of the Son, and of the Holy-Ghost, have one and the same Communion with the Father, the Son, and the Holy-Ghost. For we have First, Communion with the Father, 1 Joh. 1.3. Secondly, Commmnion with the Son, 1 Joh. 1.3. Thirdly, Communion with the Holy-Ghost, 2 Cor. 13. last Phil. 2.1. Seventhly, the Name of God in Scripture is used, first, sometimes for God's Attributes, Psal. 9.11. They that know thy Name shall trust in thee, and Isai. 52.6. My people shall know my Names, and again, Psal. 91.14. I will set him on high, because he hath known my Name. We know Gods Attributes, but not his Essence: we see his back-purts, but not his face, Exod. 33.23. with Exod. 34.6, 7. secondly, it is taken sometime for God himself, Psal. 20.1. The Name of the God of Jaacob defend thee, and Pro. 18.10. The Name of the Lord is a strong Tower, (a Metonymy of the adjunct for the subject, as Cartwright observeth) and so likewise it is taken, Exod. 23.21. My Name, (saith God the Father) is in him, God the Father was in him, 2 Cor. 5.19. and he in the Father, Joh. 10.38. thirdly, it is taken 〈◊〉 Power and Authority. The high Priests examining of Peter and John, and demanding of them (by what Power and Name have ye done this?) receive this answer from them. If ye examine by what means this man is made whole. Be it known unto you all, it is by the name of Jesus Christ ●f Nazareth. Act. 4.9.10. fourthly, it is taken sometime for the glory of God. I have manifested thy Name to the men of the World, Job. 17.6. and again, Father glorify thy Name, Joh. 12.28. fifthly, it is taken sometimes for our faith and confidence in God. I come to thee in the Name of the Lord 1 Sam. 17.45. Our Lord Christ, who is God manifested in the flesh, 1 Tim. 3.16. Joh. 1.14. commandeth us to be baptised in the Name, & not in the Names, Mat. 28.19. He intimateth thereby therefore, that there is one Power, one Godhead, one glory, one Faith and Confidence, one Obligation in Baptism to this one Jehovah, in whose Name we are baptised; who is absolutely one in respect of his Essence and Name, though Relatively in respect of the Persons, he is three: The Father, the Son, and the Holy-Ghost. Three are named, and yet but one Name of them three; teaching us thereby, that those three, the Father the Son, and the Holy-Ghost are named, which are truly distinct as Relatives one from the other; yet they are not three Lords, or three Gods, but one Lord God, whom by Covenant in Baptism we are to obey and serve, and in whose Name we are to swear. CHAP. XII. Paul calleth to witness, the Father, the Son, and the Holy-Ghost, swearing by them. IT was a Command that God joined Israel and annexed to his Law as part of that Honour which Israel owed to him, and he required of them, Deut. 6.13. Deut. 10.20. Thou shalt fear the Lord thy God and serve him, and swear by his Name. Which was not only required of the Church of the Jews only, but also of the Church of the Gentiles, Isai. 45.23. The swearing by them that are no Gods, is set down by the Prophet (I had almost said) as an unpardonable sin, Jer. 5.7. How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no Gods; Yea, the Lord ranketh them with Idolaters in reproof, and joineth them together in punishment, Zeph. 1.4, 5. that swear by the Lords, and by Malcham, which was the Name of their Idol, and of their King. Surely the Holy-Ghost which forbiddeth the swearing by them which are no Gods, would not direct his Penmen to swear by them which are not truly God; Yet we have Paul, who wi●●eth according to the wisdom given him, 2 Pet. 3. swearing by all three Persons, calling them severally to witness. First, the Father is called to witness by Paul, 2 Cor. 11.31. The God and Father of our Lord Jesus Christ knoweth that I lie not. Secondly, the Son is called to witness by Paul, Rom. 9.1. I speak the truth in Christ, or by Christ, I lie not. Where the Apostle treating of the rejection of the Jews, first, for the honour of the Jews, of whom Christ came: secondly, for the honour of Christ, whom the Jews blasphemed: he setteth down the Divine Nature of Christ, two ways; first, Implicitly in the beginning and proem of his speech, swearing by Christ, ver. 1. secondly, more expressly in the conclusion, and epilogue thereof in his doxology, ver. 5. who is over all, God blessed for ever. The like expression he useth, 2 Cor. 12.2. yea that place of Isaiah, of swearing to Jehovah, Isai. 45.23. Paul affirmeth it to be to Christ, Rom. 14.10.11. Thirdly, the Holy-Ghost is called to witness by Paul, Rom. 9.1. Mine own Conscience also bearing me witness by the Holy-Ghost. So the Old English Bible, Willet. Beza, Marlorat, Piscator, Tremelius, Vatablu●, etc. read it. The same preposition in the Original being used also, Mat. 5.34, 35, 36. yea Pareus, Beza, Wilson, Theophilac. show that he appaleth to the Son, and Holy-Ghost as witnesses, and sweareth by them: where though he mentioneth his conscience, as knowing that which he spoke to be true, yet he intimateth that Christ and the Spirit knew it more perfectly; and surely Paul foreseeing the Divinity of Jesus Christ, and of the Holy-Ghost to be blasphemously denied by the Jews, in their malicious opposition of Christ, might therefore to show the Omnisciency, Omnisciency, Omnipotency, & divine nature of the Son, & Holy Ghost, purposely (when he treateth of the Jews) swear by them, and call them to winesse, as he doth the Father elsewhere, for they have Omnisciency to know the truth, Omnipresency to be present with him that sweareth, and Omnipotency to defend the swearer if he swear truly, and to punish him, if he swear falsely; which are the Attributes of the only Lord God, Father, Son, and Holy-Ghost, as I have showed. Yea the Apostle speaking of the unbelieving Jews, useth a vehement obtestation by the Son, and Holy-Ghost, Rom. 13.30. and not at all mentioning the Father, as he doth likewise, Phil. 2.1. And this he doth, that we should not be troubled, when in like manner he may name the Father, & the Son, and not the Spirit: or when he nameth the Father, and the Spirit, and not the Son: or when he nameth the Father only: for he doth not always in one and the some manner set down the Trinity. CHAP. XII. We may pray to the Father, to the Son, and to the Holy-Ghost. IT is God's Honour to be prayed unto; and it is our happiness that he is God that heareth prayers, Psa. 65.2. We are taught this duty, both by God's precept, Psal. 50.14. and the faithful man's practice. There are seven conditions r quisite to Prayer, two in regard of the Person invocating, and five in regard of the Person invocated; which makes prayer incompatible to any, but to God alone. First, it is required in the Person invocating, that first he hath a precept commanding him, or at the least wise a precedent in holy Scripture directing him to the duty he practiseth. But there is neither precept, nor precedent for Prayer to any, but to God alone. It is a challenge sufficient to stop the mouths of all contradictory will-worshippers, That amongst all the Prayers made by the Saints Prophets, and Apostles, there is not one Prayer put up to any Saint or Angel recorded in the Word. Secondly, it is requisite to encourage us to pray with comfort that there be a promise of being heard. Now God alone promiseth to hear those that pray unto him, Psal. 50.14. Mat. 7.7. Isai 65.24. Secondly, is is required in the Person invocated, the first of all that he be Omniscient, able to know all thin●s, more especially, first that he know our wants: secondly, that he know how to supply all our wants: thirdly, that he know our hearts, whether we pray with a pure heart: fourthly that he know whether we pray with faith, for whatsoever is not of faith, is sin, Rom. 14. last. Now the Lord alone is able truly to search out all these things. Secondly, it is requisite that he be Omnipresent, that he be present with us, and do hear our prayers: otherwise men may be subject to Elijahs bitter Sarcasme which he gave to the Priests of Baal, 1 K●n. 18.27. Cry aloud, he is a God, either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, & must be awa●ed; But the Lord is alone every where present. Thirdly, it is necessary that he be Omnipotent, able to supply all our wants, and to help us against our corporal enemies, & spiritual adversaries, when we sue unto him. But God only is a mighty God, and is nigh unto them that call upon him, and will fulfil the desire of them that fear him, he also will hear their cry, and will save them, Psal. 145.18, 19 Psal. 34.6, 8. And that is a fourth condition requisite in him that is prayed to, that he be willing to help us, which is proper to God, who is ready at all times to help his supplyants'; whenas other creatures may ans. theirs, as the K. of Israel answered his, 2 Ki. 6.27. If the Lord do not help thee, whence should I help thee? Fifthly, it is needful that he be the object of our faith to whom we pray; for how shall we call on them in whom we have not believed? Rom. 10.14. And as there is but one Baptism, by which God is tied in Covenant to us to be our God, and we are tied in Covenant to be his servants. So there, is but one faith in this one God, in whom we must believe, and to whom we must pray. Yet this one God is distinguished into three Persons, the Father, the Son, and the Holy-Ghost, where you may safely, and with comfort direct your Prayers to one, yet with due care in worshipping all in one. Exclude any of the Persons, when you fix your heart on one, you offend, 1 Job. 2.23. Joh. 15.23, 24. Joh. 5.23. retain all, and mention one, you offend not, Luk. 22.42. Luk. 23.34. Joh, 5.23. For first, the Father is prayed to Christ as man prayed to him, Luk. 23.46. Father, into thy hands I commend my spiris. And Paul prayed to the Father of our Lord Jesus Christ, Ephes. 3.14. Yea, the Apostles writing to the Churches, wish grace and peace to them from the Father, Rom, 1.7. 1 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 Son is prayed to; Jaacob prayeth to him, and styleth him an Angel, and attributeth his redemption from evil 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 hear 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 Canonical 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 ask 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 patiented 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 only his work, but the work also of the Father, and the Son. secondly, if the Apostle h●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 patiented waiting for of Christ, but rather, the Lord direct your hearts to the patiented waiting for of him. Thus you may see the Person that is prayed to, is distinct from the Father, and the Son; yea the whole Church prayeth to the Holy-Ghost to be made fit for Christ's 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, Son, and Holy-Ghost are prayed to personally; yea, you have them all three joined 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. Again, 1 Thess. 3.11.12. God himself, 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 holiness before God, even our Father at the coming of the Lord Jesus Christ, with all his Saints. Where all three Persons are personally prayed to; first, the Father and the Son, 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 ou● Father, and if he had prayed to Christ, he would have said at the coming of the Lord Jesus Christ. John likewise nameth them severally in one Prayer, gra●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, etc. Rev. 1.4, 5. whereto oppose the Heresy of Macedonius, the Holy-Ghost is put between the Father, and the Son, under the name of seven spirits; who though one in his subsistence, yet he is styled seven in regard of his graces. That this was not Angels (as the Papists imagine) but the Holy-Ghost, is clear. First, grace and peace cometh from him, together with the Father, and the Son, but come not from these glorious Creatures, which though they minister to us, Heb. 1.14. yet they work 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 worship him, Herald 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 ascribed to Creatures, For thus to join the creature with his Creator, it would be a giving of God's glory to another, which the Lord will not do, Isa. 48.11. Fourthly, the Lamb is said to have seven horns, and seven eyes, which are the seven Spirits, Rev. 5.6. The spirit is of the same substance with the Son, 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 Son, 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 consubstantial Word, who is begotten of his Father, Joh. 1.16. and the coessential Spirit, who proceeded from the Father & the Son, and is the Spirit both of the Father, and of the Son. Oh that we could in all our wants fly unto this trinne God, as to a most sure Rock of defence, then should we not need to fear the fierce wrath of man, nor the fiery rage of Satan; For the wrath of man would he restrain, Psal. 76.10. and through him we should be able to quench all the fiery darts of the Devil, Eph. 6.16. CHAP. XIII. We are to render Blessing, Praise Honour, and Glory, to the Father, to the Son, 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 bless him with our praises. For surely we receive all from him, fit it is that we return all we can to him. Thus David receiving blessings from God, telleth you, that not only his heart is inditing a good matter, Psal. 45.1. but his tongue and his lips shall utter praise, Psal. 119.171. In both places there is a Metaphor (as some think) from a Fountain that continually bubbleth up water: or as others from a full stomach and they translate it eructare, to belch up. Eructation proceedeth from fullness of stomach; first, David spoke not of himself, but out of fullness of the Spirit; secondly, God's blessings lay heavy on David's stomach he could not be at ease, till he had vented himself by thanksgiving. This was a holy surfeit (as Luther calleth it) in David, who desired to praise God with heart and tongue. This Praise, Honour, Blessing and Glory, is due to God from men and Angels. It is that which God will not give to another, Isa. 42.8. First, it is due to God alone, from men. The Lord alone is thus to be exalted, Isai. 2.11. we must make mention of his Righteousness, even of his only, Psal. 71.16. we must even as we have received, so baptise; and as we baptise, even so believe: and as we believe, so pray: and as we pray, so give thanks. We baptise in the Name of the Father, and of the Son, and of the Holy-Ghost, Mat. 28, 19 we believe in the Father, and in the Son, and in the Holy-Ghost, (as it is briefly set down in the Apostles Creed) we pray for blessings from the Father, from the Son, and from the Holy-Ghost, 2 Cor. 13.14. Rev. 1.4, 5. 1 Thes. 3.11, 12, 13. and we must ascribe glory to the Facher, to the Son, and to the Holy-Ghost. For Blessing, Praise, and Glory, is to be rendered. First, to the Father. Thus Paul by his example teacheth us, it is our duty to bless God the Father, 2 Cor. 1.3. Ephes. 1.3. Gal. 1.5. And Peter likewise, 1 Pet. 1.3. and James maketh it, not only his own, but others practise also, Jam. 3.9. And surely we ought to render praise to him who worketh all things to the praise of his glory, Eph. 1.6. Secondly, to the Son. The Psalmist prophesieth, that daily should he be praised, Psal. 72.15. and all Nations shall call him blessed, Psal. 72.17. John rendereth praise and dominion to him, Rev. 1.6. and Peter ascribeth glory to him for ever, 2 Pet. 3.18. and Judas likewise, Glory, and Majesty, Dominion, and Power, now and ever, Judas 25. The Apostle Paul giveth thanks to him for enabling him to the Ministry. 1 Tim. 1.12. The Ephesians do magnify his Name, Act. 19.17. yea, not only the faithful in the Church militant, but also the Saints in the Church triumphant, acknowledge the Lamb to be worthy to receive Praise, Honour, Glory, and Blessing, Rev. 5.12, 13. Thirdly, to the Holy-Ghost. Zachery blesseth the Lord God of Israel, Luk. 1.68. That this was the Holy-Ghost, whom he praiseth with the Father, and the Son, is evident out of the 70. verse. For it is he whom he blesseth, that spoke by the mouth of all the Prophets, which was the blessed and glorious Spirit, 2 Pet. 1.21. 1 Pet. 1.11. Eph. 3.5. Ezek. 11.1 4, 5. 2 Sam. 23. 2. Mar. 12.36. He is our Creator with the Father, and the Son, and therefore with them God blessed for ever, Rom. 1.25. he is the Spirit of Glory, 1 Pet. 4.14. He worketh those graces in us, which are forerunners of our Glory, and we ought to do and speak that which will tend to his glory. And surely, the ascribing blessing to him is not to be doubted of, whenas w● hear truth itself averring, that the speaking against the Holy-Ghost, even the blaspheming of him to be unpardonable. Mat. 12.32. Luk. 12.10. That Doxology (glory be to the Father, and to the Son, and to the Holy-Ghost, etc.) was used in the Church long before Arrius time, and urged by Faebadius against the Arians, lib. cont. Arrian. If, saith he, there be that inequality, which the Arrians affirm, then do we every day blaspheme God, when we acknowledge these things common to the Father, and the Son. The Arrians being pinched with this argument, hereupon altered the form and gave glory, to the Father, by the Son, and in the Spirit; which had not the Arrians given it a sinister construction, and made it an especial mark of recognizance, even this form also had not been the voice of Error and Schism, but of sound Doctrine, and sincere Religion. And therefore Basil, no friend to the Doctrine of Arrius, yet useth this very form sometime: but it was to the offence of some weak Christians, who did therefore traduce him, and against whom he did largely apologise, excusing this his act to his friends, yet justifying it against his enemies. Oh that we could enjoy the happy Vision of the glorious Deity, that we might in the society, and unity of the glorified Saints and holy Angels, sing praises for ever to the glorious Trinity, and rejoice in our Makers (so it is in the Original,) Psal. 149.2. Oh the blessed estate of the Saints, and the glorious condition of the believer, which is not to be expressed by him, even when he is glorified. Let us therefore pray, that whiles we live on earth, we may glorify the Lords Name willingly, readily, cheerfully, even as the Angels do in heaven; for this is likewise their work. CHAP. XIV. Angels do sing praises to the Father, to the Son, and to the Holy-Ghost. IT is not only the Work of Men on Earth, but it is the whole employment of the Angels in Heaven to sing forth God's praises, and to do that which may glorify his Name. At the Creation of the World by the Father, Son, and Holy-Ghost, these Sons of God shouted for joy, Job 38.7. At the birth of our Saviour, no less than a whole Host of these heavenly soldiers are praising and glorifying the Lord, Luk 2.14. And surely, if we had the tongues, not only of Men, but also of Angels, we could not raise this note high enough to the glory of our Redeemer; yea, it is the constant work of the glorified Saints, and Holy Angels to sing forth the praises of God, day and night, Rev. 4. Rev. 5. Rev. 6. Rev. 7. Rev. 19 Yea, the Seraphins cry one to another, holy, holy, holy, is the Lord of Hosts, the whole earth is full of his glory, Isai. 6.2, 3. That this was the Father, the Son, and the Holy-Ghost, who is there praised by the Angels, is manifest. First, it was the Father; For he whose praise is there exalted, did send Isaias the Prophet, verse 9 which was the Lord God, and his Spirit, Isai. 4.48, 16. the Father, together with the Son, and the Holy Spirit. Secondly, it was the Son also; For he whose praise is there celebrated, Isai saw his glory, Isai. 6.1. Now that this was the Lord Jesus, whose glory Isaiah saw, we have a witness beyond all exceptions: even the Evangelist John testifying it, Job. 12.41. And surely, Jesus Christ, God, and Man, is joined with God in the same Doxology, Rev. 5. who is there called a Lamb, being so typifyed in the legal Rites, and so manifested to John in his heavenly Vision. He hath ten thousand times ten thousand, and thousands of thousands of Angels celebrating his praise, Rev. 5.11, 13. and no marvel, for these holy Creatures were made by him, and for him, Col. 1.16. Thirdly, it was the Holy-Ghost likewise; for he that is their magnified, did speak by, and unto Isaiah, Isa. 6.9, 10. Which that it was the Holy Ghost, is clear, both by the testimony of Isai, Isai. 48.16. and Paul's also, Act. 28.25. yea, to him do the Angels give glory, when he was pleased for the good of the Church to use the Ministry of Ezekiel, Ezek. 3.12, 13, 14. So the Spirit took me up, and I heard behind me the voice of a great rushing, saying, blessed be the glory of the Lord from his place: I heard also, the noise of the Wings of the living creatures, that touched one another, and the noise of the wheels over against them, and a noise of a great rushing; so the Spirit lifted me up, and took me away, etc. It being the glorious appearance of the Spirit to Ezekiel, that in this place is described, as one and the same action of him, both before and after showeth, who is there glorified with the Father, and the Son. For the honouring and glorifying one, is the honouring, and glorifying the other also, Joh. 5.23. Thus is Father, Son, and Holy-Ghost, who are one God, though three persons, is one and the same Divine praise celebrated by the glorious Angels. And surely if the Son, and Holy-Ghost had not been God equal with the Father, they had not had one and the same praise given by Angels to them, with the Father; For otherwise God's glory had been given to another, which the jealous Lord God would not endure, Isai. 48.11. The filching of temporal things by men, may be acquitted either with a single, or double, a fourfold, or sevenfold restitution. But the filching and stealing of God's glory by Angels, could never, have been answered. Oh the divineness of that soul, which would stir up those glorious Angels, Psal. 103.20, 21, 22. to do that work, which they of themselves at all times and in all places readily perform, willingly celebrating the praise of the glorious Trinity. CHAP. XV. The Temple of Jerusalem, was the House of the Father, Son, and Holy-Ghost It was the Honour of the Lord to have a public place of Worship; wherein the Jews offered both spiritual sacrifices of prayer, and praise, as also corporal sacrifices expiatory, and gratulatory of sheep, and beasts, etc. which place of Divine worship, was called the House of God, Isa. 56.7. The Temple of the Lord, Psal, 65.5. Mat. 21.12. His dwelling place, 2 Chr. 36.15. Psal 9.11. Psal. 74.2. yea the Jews held forth this as a buckler against all blows, putting a carnal confidence in this spiritual privilege. They thought it Canon proof against all the oppositions of their enemies, and supposed though they took liberty to live as, they list, yet that God would not suffer his Sanctuary to be defiled by the Heathens, or trodden under foot of the Gentiles. They trusted in lying words, saying, The Temple of the Lord, the Temple of the Lord, Jer. 7.3. Thus had they made lies their refuge, and under falsehood did they hid themselves. But the Lord cared not to live in a House of Stone amongst them, who would not have themselves living stones built up to him, 1 Pet. 2. He would not dwell in them as in a material Temple, which refused to have him to dwell in them, as in his spiritual Temple; Notwithstanding, as long as Israel kept Covenant with God, God dwelled in this House amongst them, and God was honoured, and worshipped by them, in this place which was the Temple of the Father, of the Son, and of the Holy-Ghost. First, it was the Temple of God the Father. The Lord Jesus calleth it his Father's House, Joh. 2.16. Secondly, it was the Temple of God the Son, Mal. 3.1. The Lord whom ye seek shall suddenly come to his Temple. His was the material Temple, whose body, Joh. 2.19, 21. was that holy Temple, in whom all the fullness of the Godhead dwelled bodily, Col. 2.9. And in regard of Christ's Corporal presence in this: the glory of the second Temple was greater than the glory of the former, Hag. 2.9. Albeit there was neither in this latter, (as there was in the former) the Ark, nor Mercy-seat, nor Cherabins, nor fire from heaven which consumed the sacrifice, nor the Majesty of divine presence called Shekena, nor Priest with Urim, & Thummim, nor after Malach any Prophet. (The Holy-Ghost, as the Jews say, being gone into Heaven) yet in regard the Lord of glory preached there in his own Person, the glory of this Temple, was greater than the glory of solomon's. Besides, the Lord Jesus purging this Temple and driving out the usurpers thereof, manifested himself to be the Lord, not only of this place, but of the World, who not only taught with Authority, but also acted with such divine power, as none durst resist him, Mar. 11.15, 16, 17, 18. Thirdly, is was the Temple of God the Holy-Ghost who gave these divine Oracles, Levit. 16.2. with Heb. 9.6, 7, 8. He appointed the Legal services therein. This the Apostle taketh as granted, Heb. 9.7, 8. For after he had specified the particulars, and the Laws ordained by God for the manner, and use of them, he addeth by way of interpretation. The Holy-Ghost this signifying, etc. And without doubt his was the material Temple of stone, who hath spiritual living Temples consecrated to him, and by him, 1 Cor. 6.19. 1 Car. 3.16. who being God dwelleth in us as in his Temple. None but God alone ought to have any Temple consecrated to his service. Seeing that Father, Son, and Holy-Ghost, have one, and the same Temple consecrated to the service of them, they are therefore coequal in power and glory, being one and the same God which was worshipped in this House, and whom Isaiah saw in a Vision sitting on his Throne (as I have formerly showed) and his Train filled the Temple, Isai 6.1. And because the Lord more delighteth to dwell in Temples made with his own hands, than he did in Temples made with men's hands; Let us endeavour that we may be as lively stones built up a spirituale House to him, 1 Pet. 2.5. That the Lord of glory may dwell in us, as in his Temple CHAP. XVI. Legal Sacrifices were offered to the Father, to the Son, and to the Holy-Ghost. GOd commanded in his Law, that Sacrifices should be offered to him o●ely, Exod. 22.20. He that sacrificed to any other, was to be destroyed, Deu. 13.13, 14, 15. Yet sacrifices was offered, First, to the Father, Heb. 10.5, 6, 7, 8, 9 Sacrifice and offering thou wouldst not have, but a body thou hast prepared me. Of this Legal worship our Saviour speaketh. Joh. 4.21. Ye shall neither in this Mountain, nor at Jerusalem worship the Father. Secondly, to the Son. Although, first, as he is the Mediator of the New Covenant, God and man, his blood and Sacrifice was typified in the blood and Sacrifice of the Law, Heb. 9 Heb. 10. which in themselves were shadows of things to come, but the body of Christ, Col. 2.17. without this one oblation offered by Christ, all other were imperfect, unsatisfactory, Heb. 10.1. for the sins of mankind had so kindled the fiery wrath of God, that the Blood of Bulls, or of Goats, or of Sheep, could no longer quench it, but it would have broken out into an open flame, if so be that the Son of God had not come, and extinguished it with his own blood; It being not possible that the blood of Bulls, or of Goats, should take away sins, Heb. 10.4. But Christ by one offering hath perfected for ever them that are sanctified, Heb. 10.12, 14. Heb. 9.28. And thus he was a sacrifice for sin; yet secondly, as he was the second Person of the Trinity, God blessed for ever, Rom. 9.5. He was equal with the Father, Zac. 13.7. Phil. 2.6. and he was together with the Father sacrificed to; Jaacob was commanded to go to Bethel, and build an Altar there unto God that appeared unto him, Gen. 35.1, 7. And Jaacob poured on the Altar, he built a drink-offering, and oil, Gen. 35.9, 14. That this was Christ, Hoseah showeth Hos. 12.4, 5. when he called him an Angel, yet his Name was the Lord of Hosts. The Son in Scripture being usually so styled: who was an Angel in Name, but not in Nature, Heb. 1.5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Heb. 2.16. He was that Angel which spoke to Moses on the Mount, Act. 7.38. and and commanded the Sacrifices offered to himself. Thirdly, to the Holy-Ghost. The Atonement was made to him, together with the Father, and the Son, who did appear in the Cloud upon the Mercy-seat, Leu. 19.2. with Heb. 9.7, 8. where the Apostle doth expressly say (interpreting these levitical Rites) that it was the Holy-Ghost that signified this thereby. Seeing therefore, the Father, the Son, and the Holy-Ghost, had one and the same honour done to them by Sacrifice in the Temple, you may see that their service is one, their worship one, their honour one, their glory one, who are one, and the same God in Essence, Substance, and Nature, though they be three Persons, subsistences, or Relations, in which they differ from one another. CHAP. XVII. The Father, the Son, and the Holy-Ghost, are to be glorified in our lives and conversations. IT is the duty of the faithful to make God's glory the highest and ultimate end of all their Actions and that they live so, that they may glorify God here, and that God may glorify them hereafter. God electeth us for this end, Eph. 1.4, 5, 6. He createth us for this end, Isa. 43, 7. Pro. 16.4. He redeemeth us for this end, 1 Cor. 6.20. H justifieth us for this end, Rom. 3.23. He sanctifieth us for this end, Mat. 5.16. He afflicteth us for this end, 1 Pet. 4.16. And giveth us for this end, temporal deliverance here, Ps. 50.15. and eternal salvation hereafter. For God is glorified in his Saints, 2 Thes. 1.10. that has Saints may be glorified in him, 2 Thes. 1.12. Man being a Creature, for him to propose, either his own self for his end, or any other end but that which God hath proposed to him, namely God's glory, would be a robbing of God of his right, and an usurping of his glory. First, the Father is to be glorified, Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. The light of grace that is in thee, must so shine forth from thee, that other men may have the light of grace communicated to them to see how to glorify God thereby. And Paul would have us with one mind, and with one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. 15.6. Secondly, the Son is to be glorified. Christ was glorified in his Apostles, Joh. 17.10. They were to his praise, and instruments of his glory. It was Paul's end in living; To me to live is Christ saith he, Phil. 1.22, 23. and Christ shall be magnified in my body, whether by life, or death, Phi. 1.20. yea, Peter exhorteth, 1 Pet. 3.15. to sanctify, or glorify the Lord God in your hearts, and thereupon addeth, that they may be ashamed that accuse your good conversation in Christ, 1 Pet. 3.16. by having a good conversation, we glorify Christ which is truly God, 1 John 5.20. Thirdly, the Holy-Ghost is to be glorified; this the Apostle Peter supposeth the faithful will do. And therefore he concludeth them happy that suffer for the Name of Christ, 1 Pet. 4.14. For the spirit of glory, and of God, resteth on you, on their part he is evil spoken of, but on your part he is glorified: and surely the custom of the Primitive Church before the Counsel of Nice was to worship and glorify the holy spirit; So Justin in 2. Apolog. pro Christian. ad M. Antonium Pium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we worship and adore the Prophetical spirit, honouring him in word and deed. Thus we are to endeavour both by word and deed, to glorify the Father, the Son, and the Holy-Ghost. And surely the glorifying of one Person, is the glorifying of all. The Leper who fell Christ's feet, and gave thanks to him, is said to glorify God, Luk. 17.15, 16. glorifying thereby, not only the Son, but also the Father, and the Holy-Ghost; yea, Peter showeth you, that the suffering patiently for the Name of Christ, is the glorifying of the Father, 1 Pet. 4.11, 16. and of the Son, 1 Pet. 3.15, 16. 1 Pet. 16. and of the Holy-Ghost, 1 Pet. 4.14, 16. The honouring one, is the honouring of the other, 1 Joh. 2.23. Joh. 5.23. whereas contrariwise, he that by Apostasy or Antichristianisme dishonoureth one, dishonoureth the other likewise, 1 Joh. 2.23. Joh. 5.23. Take heed therefore of Satan's spetious delusions, who would have thee honour the Father, by denying the Son. He that denyeth the Son, the same hath not the Father, 1 Joh. 2.23. but is an Antichrist, 1 Joh. 2.22. he is Antichrist, that denyeth the Father, and the Son. Jews, Turks, Arrians and other Heretics, may affirm they worship him that was the true God who was the Creator of the World, but he is the Father of Christ, and him they deny: wherefore they deny also the Father, he being not a Father, if he have not a Son, and he hath no other Son properly, but Christ. Let us endeavour in the whole course of our lives, to give the Lord the honour due to his Name. Let us therefore in heart and voice give glory to the Father, to the Son, and to the Holy-Ghost; and let us conclude with the Psalmist, in stirring up o●●●● to this duty, saying, Let every thing that hath breath● praise the Lord: praise ye the Lord, Psal. 150. last. FINIS. Imprimator, Edm. Calamy.