The Divine Triunity of the Father Son and Holy Spirit, Chapter 4

The Divine Triunity of the Father Son and Holy Spirit · Chapter 4

p. 18CHAP. IV.

This single and Eternall Godhead doth subsist in Father, Son, and holy Ghost, without any multiplication of the Godhead.

WHenddGreg. Nyssen. contra Eunom. lib. 1. foreign, &c. Gregory Nyssen undertook to confute the artificiall blasphemy of Eunomius, he desired that the true God, the Son of the true God, and the Holy Spirit would direct him into all truth. I have likewise implored the Divine assistance of the Father, Son and Holy Ghost, that I may open this Mystery of the single Godhead in three distinct Subsistences, with faith and prudence, perspicuity and reverence. I consider that the Godhead is Spiritual, and therefore I desire to avoid all carnal expressions in a Treatise of this nature.

There is a twofold knowledge of God, Absolute, and Relative; the Absolute knowledge p. 19of the Eternal Power and Godhead is in part discovered by the works of God, as hath been shewen in the first chapter; but the Relative knowledge of God (I speak of inward relations between the three Subsistences) is not, nay cannot be attained unto by the light of nature; no example can illustrate, no reason Angelical or humane comprehend the hidden excellency of this glorious Mystery, but it is discovered to us by a Divine Revelation in the written word, and therefore our faith must receive, and our piety admire what our reason cannot comprehend. It is fit therefore that this Grand Mystery of the Divine Trinunity should be soberly explained, that it may be stedfastly beleeved, and reverently applyed in all Evangelical administrations.

We read of the Godhead, the Nature and Subsistence of God in the holyeeJob 12. 16. Pro. 8. 14. Isa. 28. 29. Gal. 4. 8. Phil. 2. 6. Col. 2. 9.Job 12:16Prov 8:14Isa 28:29Gal 4:8Phil 2:6Col 2:9 Scriptures. 1. The Godhead, foreign Rom. 1. 20.foreign Coloss. 2. 9. foreign Acts 17. 29 I am not at leasure to play the Critique upon the words, it is enough for my purpose simply to declare the truth in the most plaine and simple manner.

2. The Nature of God is held forth to us in the holy Scriptures, which forbid us to give Divine honour to any of those things which are not Gods by Nature, Gal. 4. 8 For the Apostle in that place reproves their Idolatry, p. 20and tels them, that when they knew not God (that is the only true God who is God by Nature, because truly God) they did service to them which by Nature are no Gods; from whence it is easie to conclude that the only true God whom we ought to serve, is God by nature: and we read of the Divine Nature, 2 Pet. 1. 4. of which all that are regenerate are said to be partakers, because they bear his Image; for else it is evident that there is an infinite distance between God, & grace, which is not only finite, but imperfect also, and if it were perfected is but an accident; Nay, there is an infinite distance between the Nature of God, and nature of man in respect of Excellency, even then when the two natures are most intimately united as they are by an Hypostatical union in the person of the Lord Jesus.

3. This only true God,The Subsistence of the Godhead. foreign. who is God by nature, doth subsist. And if we will seek after him, we shall finde that he doth not subsist very far from any of us, Act. 17. 27. But the Godhead doth not subsist out of the Father, Sonne, and Holy Ghost. For all the fulnesse of the self-same Godhead is in every one of the three: and therefore the name of God is attributed to every one of the three, in holy Writ.The three divine Subsistences.

1. To the Father. Rom. 7. 25. Rom 8. 3.

2. To the Sonne. Act. 20. 28. Tit. 2. 13. p. 211 Tim. 3. 16. 1 Tim. 6, 15, 16.

3. To the Holy Ghost. Act. 5. 3, 4. Ps. 95. 3. 8, 9 compared with Heb. 3. 1 Cor. 3. 16, 17, Heb. 1. 1. compared with 2 Pet. 1. 21. 1 Cor. 12. 5, 6. And when the name of God is specially attributed to the Father (in regard of order, and that gracious dispensation which is by consent of all three vouchsafed for our salvation) the Son and Spirit are not excluded, as we shall prove at large in this very Chapter.

1. The eternal Godhead doth subsist in the Father;1. The Subsistence of the Father. for we read of his subsistence, Heb. 1. 3. Christ is the expresse image of his Fathers subsistence or person, as we do commonly translate the word: but I do not hear that any but grosse Atheists have been so bold as to deny the subsistence of God the Father; and therefore I need not superadde any thing to so plaine a Text.

2. The same Godhead doth subsist in the Lord Jesus,2. The Subsistence of the Son. who is equall to the Father, because he doth subsist in the nature of God, Phil. 2. 6. The word foreign is best rendred subsisting, in that place; because there is a comparison there between two subsistences or persons, the Father and the Son; and therefore the Son counts it no robbery to be equal with the Father, foreign.because he subsists in the nature of God. He hath the same Divine nature, the same Godhead p. 22with the Father & all the fulnes of the Godhead dwells truly,Vide D. Davenant. in Coloss. 2. 9.Col 2:9 really, bodily in the Son; for Body is opposed to shadow. Nay it may be rendred thus: The Godhead dwels personally in the Son: for foreign doth many times signifie a person; and therefore some learned men take foreign to be as much as foreign: All the fulnesse of the Godhead dwells really in the subsistence or person of the Son, Col. …. 9. Christ is the illustrious brightnesse of his Fathers glory, the lively character of his Fathers subsistence or person, Heb. 1. 3. Christ is not the character of his own subsistence, but of his Fathers subsistence; and therefore the Sonne hath a peculiar subsistence distinct from the subsistence of his Father. Christ is the expresse image of his Fathers person, and therefore the person of the Son is distinct from the person of the Father; for no person is the image or character of it self. Concerning the word Subsistence or Person, I shall speak fully in the two next Chapters, and make it evident that the Divine subsistences or Persons do infinitely excell the subsistences or persons of Men and Angels. In the mean time I shall clearly prove, that the Godhead doth subsist in the Son, and Holy Spirit.

The Godhead doth subsist in Jesus Christ, who was before the beginning,Iesus Christ is truly God. Ioh. 1. 1. [Was] doth note what is past; & therefore p. 23had his being before the begining of time: And that his eternall being is a divine being, is clear, because eternal, and because it is not only said, that he was with God before the beginning, but he was God; and therefore it doth clearly follow, that Iesus Christ is the same eternall God with his Father; for it is impossible that there should be more then one God, as I shall clearly demonstrate before I conclude this Chapter.

I wonder at the impudent blasphemy of some who pretend to be Saints, in these dayes of errour and vanity; and yet are bold to affirm, that they themselves are as well, and as truly God, as Jesus Christ; because it is said that they have their being in God, Act. 17. 28. are partakers of the Divine nature, 2 Pet. 1. 4. and are one with Christ, Joh. 17. 21, 22, 23, 26.

I shall intreat the men of this perswasion 1to consider that Jesus Christ is over all God blessed for ever, Rom. 9. 5. God manifest in the flesh,The Divine titles of Jesus Christ, prove his Person to be divine, and one of the natures united in his person to be divine. 1 Tim. 3. 16. The blessed and only Potentate, the King of kings, and Lord of lords, who only hath immortality, &c. to whom honour and power everlasting is ascribed, 1 Tim. 6. 16. He is the great God, Tit. 2. 13. The true God, 1 Joh. 5. 20. Dares any mortall man lay claime to these titles and this honour? To which of the Saints or Angels did God say at any time, Thou art my sonne, the heire of all things, the illustrious p. 24brightnesse of my glory, and lively character of my person Thy throne, O God, is for ever and ever, and all the Angels of God shall worship thee, Heb. 1. These things are so cleare and plain, that I am even almost ashamed to write more upon this Argument; and yet I am encouraged and even provoked to proceed. Jesus Christ was the Wonderfull Child; a Child, and yet a Father, the Father of EternityffIsa. 9. 6. En infantem aeternitatis Patrem, En parvulum optimum maximum, Deum maximum.Isa 9:6; a Child, and yet a Councellour, the wisest of all Counsellours, for he is Wisedome it self; a Child, and yet a God, a mighty God. Isa. 9. 6. Certainly this one Text is sufficient to put them to the blush who presume to compare themselves with the Lord Jesus, the mighty God.

IehovahggChrist is Iehovah and therfore he is God. Ehié Jehovâ & quod ex eo contractum est I…h ab Hajâ vel havâ (Esse) derivantur, Essentiam infinitam notant. Nomen itaque Jehovae (cui reliqua duo sunt aequalia) Deo proprium est. Gomarus oper. par. 3. disp. 2. de Deo vero. is a Title proper and peculiar unto God, Isa. 43. 11, 12. Jehovah is the only Saviour, the only God & Psal. 83. 18. That men may know that thou whose name alone is Iehovah, art the most High over all the earth.

But the Lord Christ is Jehovah; and therefore the Lord Christ is God. Jehovah sits on a Throne in majesty and glory, Isa. 6. 1, 3, 5, 8. but the Lord Christ is this p. 25Iehovah, as the Apostle assures us. Ioh. 12. 41, 42 The Lord Christ is that Iehovah to whom every knee must bow; as appears by comparing Isa. 45. 21, 22, 23, 24, 25. with Rom. 14. 9 10, 11, 12. and Phil. 2. 6, 9, 10, 11. The like is cleare by comparing Psal. 102. 19. 22, 25, 26. with Heb. 1. 10, 11, 12. Once more, compare Num. 14. 26, 27. with 1 Cor. 10. 9, 10. & Num. 21. 6. And hence it is that Christ is so gloriously described, Rev. 1. 5, 6, 7, 8. He is Alpha and Omega, the beginning and the ending, which is which was, and which is to come, the Almighty. And therefore he is Jehovah. For the Apostle doth in that place, and so to the end of that Chapter, insist upon these and the like expressions which do comprise in them the sense and meaning of that divine and glorious Title of Iehovah. I might farther insist upon this argument, and shew that the Title of Lord so often given to Christ in the New Testament, doth answer to the Title of Jehovah in the Old Testament. And as some Reverend Divines conceive, the Apostles did purposely use the title of Lord, that they might not offend the Jewes with the frequent pronouncing of the word Jehovah. Thou shalt feare Iehovah thy God, Deut. 6. 13. Deut. 10. 20. is rendred by the Apostle, Thou shalt worship the Lord thy God, Mat. 4. 10. And so Deut. 6. 5. Thou shalt love Iehovah thy God, is rendred p. 26Matth. 22. 37. Thou shalt love the Lord thy God. I hope no Saint will presume to arrogate the Title of Iehovah to himself; for he whose Name alone is Iehovah is the mighty God, the most High over all the earth.

Jesus Christ is Immanuel,Iesus Christ is Immanuel God with us, Matth. 1. 23. that God who took flesh and blood, 1 Tim. 3. 16. and that God who redeemed the Church with his own blood, Acts 20. 28.

The Ancients insist much upon that proof Iohn 16. 15. All things that the Father hath are mine, compared with Iohn 10. 30. I and my Father are one, and Iohn 10. 37. If I do not the works of my Father, beleeve me not; for from hence they do conclude, that Christ hath the same divine nature and Godhead with the Father; they both have the same divine and essentiall Titles & Attributes, and perform the same inward operations in reference to all Creatures whatsoever; and thereforehhEpiphan. contra Apostolicos. Vide Cyril. lum in Ioh. cap. 3. & 8. Hiuro. in Zach. 2. Ambr. l. 5. de fide cap. 4. Aug. contra Pascen tium; nemo igitur jam calumniaturde verbo; et si enim verbum ipsum in Lege scriptum non reperitur, res tamen reperitur, ego et Pater unum sumus Epist. 174.John 3Zech 2 they did farther inferre, that they had reason to use the word Consubstantiall; for though the word is not in Scripture, yet the sense and meaning of it is Orthodox and Canonicall, because evidently deduced from these Texts and some other Scriptures which we have insisted on before. I shall adde one Scripture more, to make it yet more clear; compare Iohn 17. 10. with Iohn 16. 15. All iiforeign. John 16. 15. foreign. John 17. 10. Vide D. Glassium in Explic orat. Christi. foreign.John 16:15John 17:10things that the Father hath are mine. Iohn 16. 15. Father, all p. 27mine are thine, and thine are mine. Iohn 17. 10. that is, Whatsoever doth belong to the Father as God, doth belong to Christ; for we speak not of Personall, but Essentiall properties, Christ doth lay claim to all that is naturall, to all that belongs to the Father as God, not to any thing which belongs to him as the Father, as the first Person of the blessed Trinity. In the 17 of Iohn Christ proves that the Apostles were his Apostles because they were his Fathers Apostles, and given by the Father to him ver. 9. but he gives a more generall reason for it ver. 10. And all mine are thine, and thine are mine: It is a generall rule expressed in the Neuter gender, and therefore cannot be restrained to the Apostles, as the Socinians would limit the speech of Christ; but it must be taken in its full extent; but that I may give full weight and measure pressed down and running over, consider that the other text Iohn 16. 15. hath a double note of universality, and therefore is very Emphaticall for the proof of the point, All things whatsoever thut the Father hath (as God) are mine kkforeign, &c. Epiph. Contra Sabellium, But the Father hath an eternall Godhead, infinite power and Majesty; and therefore saith Christ, they are mine. Epiphanius disputing against the heresie of Sabellius expounds this Rule thus, All that the Father hath is mine; the Father is God and I am God; the Father is Life and I am Life; for whatever p. 28the Father hath is mine. For the clearer demonstration of this truth, let us now descend to particulars. 1 The Attributes of God. 2 The works of God. 3 The worship of God, are all ascribed & given to Jesus Christ, that we may confesse and acknowledge him to be God, the true God, the mighty God, the self same onelyonly God with the Father and the holy Spirit.

1 The Attributes of God are ascribed IIto the Lord Jesus. 1 The Eternity of God, Iohn. 1. 1.Divine Attributes are ascribed to Christ. 1 Eternity. In the beginning was the Word; [was] notes some former duration, and therefore we conclude that he was before the beginning, before any Creation or Creature; for it is said that he was God in the beginning, and his divine nature whereby he works is Eternall. Heb. 9. 14. He is the First and Last, Revel. 1. 17. hence it is that he is called the First-born of every Creature, because he who created all, and upholds all, hath power to command and dispose of all,Micah 5. 2. from the dayes of Eternity. Iohn 17. 5.Mic 5:2John 17:5 as the First-born had power to command the family or kingdom, Coloss. 1. 15, 16, 17. Compare Isa. 44. 6. with Revel. 22. 13. and Prov. 8. 22, 23. and with my margin.

2. Jesus Christ is omnipotent, 2 Omnipotence.Phil. 3. 21. he is called by a Metonymy the Power of God, 1 Cor. 1. 24. He is the Almighty, Revel. 1. 8. He made all things, John 1. 3. Coloss. 1. 16, 17. Psal. 102. 26. compared p. 29with Hebr. 1. 8. 10 John 1. 10. He upholds all things, Heb. 1 3. Coloss 1. 17.

3. Jesus Christ is unchangeable, 3 Immutability.Hebr. 1. 12. cited out of Psal. 102. 26, 27.

4. Christ is Omniscient John 2. 25.4 Omniscience. He is the Searcher of hearts, Rev. 2. 23. He knows all things, Iohn 21. 17. He is the wisedome of the Father, 1 Cor. 1. 24. He doth of himselfe know the Father, Mat. 11. 27. and doth according to his own Will reveal the secrets of his Fathers bosome, and therefore is called The Word, all the treasures of wisedome are in him, Colos. 2. 3.

5 The Immensity of God belongs to Christ;5 Immensity. for he is not contained in any Place, who was before there was any Place, Prov. 8. 22.Prov 8:22and did create all Places by his own Power, Ioh. 1. 1. 3.John 1:1John 1:3Iohn 1. 1, 3. whilst he was on earth in respect of his bodily Presence, he was in the bosome of the Father, which must be understood of his Divine Nature and Person,Matth. 18 20.Matt 18:20 Iohn 1. 18. He did come down from Heaven, and yet remained in Heaven, Matth. 28. 20.Matt 28:20Iohn 3. 13.

II. Christ doth performe the Works of God,3 Divine works. such proper and peculiar, such divine and supernaturall works as none but God can perform;Iohn 2. 19 21.John 2:19 he did raise the dead by his own power at his own pleasure. John 5. 21, 28, 29. John 11. 25. He is called the resurrection and the life, because he is the authour of both: whatsoever the Father doth, the p. 30Son doth likewise.Horsum profuit personae dignitas, ut irae infinitae onus sustineret, & sufficiens foreign esset. Ioh. 5. 17, 19. He wrought miracles, he hath the same Nature and power with the Father, and therefore doth the same works: He doth regenerate our Souls, pardon our sins, save our souls; he hath appeased the wrath, and satisfied the justice of God, by his divine Mediation; he gives Temporall, Spirituall, Eternall life. 2 Cor. 5. 17. Iohn 6. 38. 40.Isa. 53. 4.Isa 53:4

III. Divine Honour is due to Jesus Christ For,Act. 20 28.Acts 20:28 1. All the glorious Angels are IVcommanded to worship him,Heb. 9. 12. 14. 26.Heb 9:12Heb 9:14Heb 9:26 Heb. 1. 6. 2. All true Christians are described by their calling on and believing in the name of Christ,Divine Honour due to Christ. Act. 9. 14. Iohn 1. 12. 3. All are obliged to give the same honour to Christ,Rom. 10. 14. 1 Cor. 1, 2.Rom 10:141 Cor 1:2 which they are required to give to God the Father,Joh. 14. 1.John 14:1 Ioh. 5. 23. 4. Examples every way warrantable,Psal. 2. 12.Ps 2:12 because agreeable to these precepts,Ro. 10. 11.Rom 10:11 are frequent in the Word, Act. 7. 59. 60. 1 Cor. 1. 2. Rev. 22. 20.

5. Baptisme is administred in the name and to the honour of Christ, Mat. 28. 17. 18, 19, 20.

6. At the day of Judgement every knee must bow to him, and acknowledge him to be equall to his Father, Isa. 45, 21, 22, 23, 24. 25. compared with Rom. 14. 10, 11, 12. Phil. 2. 6, 9, 10, 11.

7. All that are justified do believe in him; and they who do believe in him shall not be ashamed, Rom. 3. 25, 26. 1 Pet. 2, 6, 7.

p. 318. The Apostolicall benediction so often repeated in the Epistles.

From whence I argue, since God will not give his glory to another, because he is true, Isa. 48. 11. and cannot because he is just; it followes, that though Christ be a distinct person, yet he is not a distinct God from his Father, but one and the same God with him, God blessed for ever. Much more might be produced upon this argument: That which hath been said, is abundantly sufficient, if God set it home upon our spirits by his own Spirit: but if men will not be perswaded by these Scriptures, neither would they be perswaded though one should rise from the dead. In the next place I am to demonstrate the Divine Nature, Person, Titles, Attributes, Works, Worship of the Holy Ghost.

3. The same eternall Godhead doth subsist in the Holy Ghost, who is God blessed for ever. The Holy Ghost is a spirituall and infinite substance, subsisting with peculiar properties, and acting according to the counsel of his divine will. The Apostle having distinguished betweene the Spirit,foreign. 1 Cor. 12. v. 4. 11. foreign. Rom. 8. 6.1 Cor 12:41 Cor 12:11Rom 8:6 and the gifts of the Spirit, shews that the Spirit it selfe, That one Spiris^l, That one and self-same Spirit, doth work and distribute all those excellent gifts according as he pleases, 1 Cor. 12. 4. Now, 1. these particularising and indigitating p. 32terms, That one, that same Spirit. 2. The wi… of the Spirit. 3. The discriminating energ… or efficacy of the Spirit, do all demonstrat… the subsistence of the Spirit, & peculiarity … his Subsistence. When the Spirit of truth … come, He will guide Iohn 16. 13. he saith no… It, but He, and therefore doth not speak … an Attribute, but a Person, He &c. which is the more to be observed, because th… word in the originall which signifies Spirit… is of the Neuter gender, and yet our Savior speaking of the Spirit, saith He, to point out the peculiar subsistence or person of the Spirit, When He the Spirit of Truth, &c. Iohn 16. 13.foreign. Joh. 16. 13John 16:13 and therefore we ought to take speciall notice of that expression; and all those notes of particularity, 1 Cor. 12. applyed to the Spirit, do shew that he is a particular, and undivided substance, one Spirit, the same Spirit, the self same Spirit, one and the self same Spirit, 1 Cor. 12. form the 4. v. to the 12.1. The Divine Nature and Person of the holy Ghost. And that this spirituall particular undivided substance is a divine substance is evident, because it is said that the same Spirit who doth work all in all is the same Lord, and the same God. 1 Cor. 12. 5, 6. and Lord in the new Testament doth answer to Iehovah in the old,2. Divine Titles. as hath been proved above in this very Chapter: when Peter drew up a charge against Ananias, he puts this question to him, Why hath Sathan filled thy heart to lie to the holy Ghost? thou p. 33hast not lyed unto men, but unto God, Act. 5. 3, 4. The black and unpardonable sin is after a more speciall manner committed against the Godhead subsisting in the Holy Ghost, and the peculiar office and dispensation of the Holy Ghost, then against the Father or the Son; and that sin is in some respects pronounced the most grievous sin, Mat. 12. 32. If the Holy Ghost were only the Power of God, as Socinians love to dream, that sin would not be so highly aggravated; for it is not the highest and foulest aggravation of sin, to say it is committed against the Power of God. The Father, Son and Spirit have but one Power, as they have one and the same nature; and therefore the Father is said to work in the Son, and by the Spirit; and hence it is that Christ is called the Power of God,mmChristus est Potentia Dei foreign. Spiritus Sanctus est potentia Dei foreign vide Gomarum Disp. de Trinit. Tom. 3. Disp. 7. & 8. 1 Cor. 1. 24. and the Holy Ghost is called the Power of the most High, Luk. 1. 35. because the Power of the Father, (who is called the most High in opposition to the highest of creatures,) doth reside in, is exercised and made manifest by the Holy Ghost, and especially manifested in that Omnipotent Work of the Conception of our Lord and Saviour; the very shadow of the Holy Ghost makes a Virgin to conceive; this miracle speaks him God.

The Holy Ghost is Jehovah,Divine Titles which prove the Nature & person of the Spirit to be Divine. the p. 34great God, and King above all Gods, as is evident by comparing, Psal. 95. 3, 6, 7, 8, 9. with Heb. 3. 7, 9. The Spirit of Iehovah is the God of Israel, 2 Sam. 23. 2, 3. The People rebelled against Jehovah, and tempted him in the Wildernesse, Deut. 6. 16. Numb. 14. 26, 27. Deut. 9. 7, 24. now that is meant of tempting and rebelling against the Holy Ghost, as well as against God the Father and Jesus Christ, as is cleare, if you compare Isa. 63. 10. Heb. 3. 7, 9. with the places alledged. The Holy Ghost is that Jehovah who made the New Covenant with his chosen People,Num. 12. 6 Heb. 1. 1. 2 Pet. 1. 21. 1 Cor. 3. 16. 17. 1 Cor. 6. 19. compared together 1 Cor. 12. 5, 6.Num 12:6Heb 1:12 Pet 1:211 Cor 3:161 Cor 3:171 Cor 6:191 Cor 12:51 Cor 12:6 Ierem. 31. 31. compared with Heb. 10. 15, 16. The Holy Ghost is that Jehovah who spake by Isaiah the Prophet; compare Isa. 6. 8, 9. with Acts 28. 25, 26. we might argue in like manner, from Levit. 19. 2. &c. compared with Heb. 9. 7, 8. and severall other places, Num, 12. 6. Heb. 1. 1, 2 Pet. 1. 21. 1 Cor. 12. 5, 6.

The Omnipotence of the Spirit is clearly proved,3. Divine Attributes. The Omnipotence of the Spirit. because he worketh all in all, according to the counsell of his Will, and worketh miracles, which transcend not only the common course and order, but the whole power of nature, 1 Cor. 12. 6, 9, 10, 11. such are the raising of the dead, Rom. 8. 11. the regeneration and sanctification of our souls, Tit. 3. 5. 1 Cor. p. 356. 11. and therefore he is called the Holy Ghost,4. Divine works of the Spirit. because the Father and the Son do according to Divine dispensation sanctify us by the operation of the Holy Ghost. Moreover the Holy Ghost did teach the Prophets and Apostles, and lead them into all truth, he overshadowed the Virgin, &c. Iohn 16. 13. Acts 2. 4. 1 Pet. 1. 11. and 2 Pet 1. 21. The holy Ghost is the great God and Creatour of all things Psal. 93. 3. 5. Heb. 3.

The Holy Ghost is Omniscient;The Omniscience of the Spirit. foreign Rom. 9. 1. 1 Cor. 2. 10 11. Joh. 16. 13.Rom 9:11 Cor 2:10John 16:13 for he knowes the deep things of God, and the secrets of men; he inspired the Prophets and Apostles, and moved them to reveale the mysteries of faith and godlines, 1 Cor. 2. 10. 11. and 1 Pet. 1. 11. 2 Pet. 1. 21. Rom. 9. 1. Rev. 2. 23.

The Holy Ghost is Omnipresent,The Omnipresence of the Spirit. he dwels in all Saints as in a Temple, he repaires, adornes, beautifies his Temple, and acts in every single Saint,Rom. 8 9. 2 Tim. 1. 14.Rom 8:92 Tim 1:14 as the spirit of disobedience acts in Children of wrath: we cannot flie from the presence of the spirit because he is Omnipresent,1 Cor. 3. 16 Rom. 8. 26 27.1 Cor 3:16Rom 8:26 Psal. 139. 7.

By what hath been already written, it is evident that the Holy Ghost hath the titles and attributes of God,1 Cor. 12. …1 Cor 12 he doth performe works proper to God;1 Thes 2. 13 Vide Basilium. lib. de Spiritu Sancto.1 Thess 2:13 and that devine Honour is due unto him, I shall clearly prove because it is denyed by the blasphemous wits of this discoursing age.Vide Nazianzen.

p. 36The Holy Ghost who spake by Isaiah the Prophet,Orat. 37 & testimoniorum examē de Deita…e Spiritus Sancti inventes. is worshipped by the Angels of God, as is most evident by comparing Isa. 6. 3. 9. with Acts 28. 25. 26 The whole Church of God is exhorted to worship the Holy Ghost as the Great God,Petrum Damianū lib. 3. Epi 1 as Jehovah, as our Make; to how down and kneel before him, that is, to give him divine worship both inward and outward, because he is our God, as appears by comparing, Psa. 95. 3. 6. 7. with Heb. 3. 7, 8. 9. The Apostle gives divine Honour to the Holy Ghost when he appeals to him as to the searcher of hearts, Rom. 9. 1. and the Holy Ghost who speaks to the Churches, joynes with the son of God (who speaks to them also) in searching of the heart and reines, Revel. 2. 17. 18. 23. and all the Churches are commanded to hearken to both as unto God blessed for ever. Our soules and bodies are said to be the Temples of God because they are the Temples of the Holy Ghost; and therefore we are commanded to worship and glorify the holy Ghost with our souls and bodies; for the spirit doth dwell in his Temple that he may be worshiped in his Temple. The Temple is a profane place, if there be no worship there; and it is, must be, pure, holy and spirituall worship, and sacrifice, such as the holy spirit delights in; else the Temple will be defiled, destroyed. Compare, 1 Cor. 3. 15. 16, 17. 1 Cor. 6, 19, 20. 2 Cor. p. 376. 16. 18. and 2 Cor. 7. 1. The Church is blessed in the name of the Holy Ghost as in the name of God,1 Cor. 6. 19, 20.1 Cor 6:191 Cor 6:20 and the communion of the holy spirit is spirituall and saving as well as the speciall grace of Christ,Rom. 12. 1. 2.Rom 12:1Rom 12:2 and love of the Father,1 Pe…. 2. 5. as appeares by that solemn Apostolicall benediction,1 Cor. 3. 16, 17.1 Cor 3:161 Cor 3:17 2 Cor. 13. 14. and the beloved Disciple proclames the spirit to be the fountaine of grace and peace as well as the Father of Jesus Christ,Eph. 2. 18. 22.Eph 2:18Eph 2:22 and therfore doth beg grace and peace of the Spirit of grace (who doth purify and pacify our hearts) for all the Churches, Revel. 1. 4. The holy Ghost doth regulate all Churches and Church-affaires. Acts 13. 2. 4 Acts 15. 28. Acts 20 28. Baptisme is administred in the name and for the Honour of the holy Ghost. Matth. 8 19 The holy Ghost doth bestow upon us, and work in us those spirituall and glorious blessings which are sealed in or conveyed by Baptisme, and therefore we are more especially Baptized by the holy Ghost. Matth. 3. 11. Iohn 3. …. 6, for we are born of the spirit, regenerated, washed, renewed by the spirit, who purifies the soule as water doth the body, Titus 3. 5, 6.

The violation of the Honour and worship of the Holy Ghost is most severely punished,Vide Aug. cont. Maximinum. Mark 3. 29. Hebr. 6. 4 Hebr. 1…. 28. 29. and therefore there is speciall care taken in the holy Scriptures both for the preservation p. 38and vindication of the honour of the Holy Ghost;Acts 7 51. Isai 63. 10. Ephe. 4 30 Heb 3 7, 8 Galath. 5. 18. 25. Rom 8. 12 13. 14. 1 Thess. 5. 19.Acts 7:51Isa 63:10Eph 4:30Heb 3:7Heb 3:8Rom 8:121 Thess 5:19 we must not grieve, vex, resist quench the Holy Ghost, that is, we must not displease him, we must not disobey him, we must obey his dictates, his motions, we must be quickened, taught, led, ruled, governed by him: we must attribute all the glorious Titles to the Holy Ghost given him in Scripture, of which we have so largely discoursed; we must acknowledge him to be the Spirit of Truth, and therefore must beleeve in him; the spirit of supplication, the spirit of grace and holinesse, and therefore love him and pray to him: we must either renounce our Baptisme in his Name,1 Cor. 12. 13. Matth. 3. 11. John 3 5.1 Cor 12:13Matt 3:11John 3:5 or else we must confesse that we are obliged to beleeve in him, reverence, love, obey, glorifie him with all inward and outward worship: for we are debtours to the Spirit▪ to live to the Spirit, and glorifie the Spirit of regeneration who works in us the instrument of Justification, that there may be an effectuall application of Christ to our souls; though Christ make the purchase, the Spirit of adoption makes the assurance, he seals us up to the day of redemption, and therefore good reason have we to offer up our souls and bodies in a spirituall sacrifice to him; for these temples were made for sacrifice; Rom. 12. 1, 2. 1 Pet. 2. 5, Now if God who will not give his glory to another, p. 39because he is true and just, gives all this glory to the Holy Ghost, it concerns us to glorifie him.

If there were not all this and a great deal more to be said for the honour of the Holy Ghost, yet it were an invincible argument to me if I could only say that the Holy Ghost is God, and therefore to be worshipped as God with Divine worship; The Holy Ghost is one with the Father and the Son, one God, and therefore all three are to be worshipped with the same Divine worship. It were enough for such men as have not so much as heard whether there be any Holy Ghost, or no, Acts 19. 2. to talk as the filthy dreamers and blasphemous Hereticks of this rotten age usually doe, who belch out the language of Hell against the Spirit of Grace; and I cannot but wonder that subtile Iesuites, Arminians and Socinians who pretend to study and search the Scriptures, should say that there is nothing to be found in Scripture concerning the worshipping of the Holy Ghost.

That the Spirit acts according to the Counsell of his Divine will, hath been sufficiently proved; only it must be considered that as Father, Son and Spirit have but one Nature, so they have but one Will.

Concerning the Peculiar and Personall properties of the Holy Ghost, I shall treat when I come to speak of the distinction of these subsistences.

p. 40For conclusion of this chapter I am to prove that the Godhead doth subsist in Father, Son, and Spirit, all three without any multiplication of the Godhead.

The Father and the Son are but one God, Iohn. 10. 30.The unity of the Godhead. I and my Father are one. The FatheraaDeus unus, t… inu…us, solus, unicus, simplicissime unús, unicissime unicus. The Father Son and Holy Spirit all three are but one onelyonly God. 1 John 5. 7 John 10. 30 Unitatem essentiae contra Arianos, Trinitatem personarum contra Sabellianos tuemur. Tres substantias esse dixerunt, Subsistentium personas per Substantias edocentes, non Substantiam Patris et Filije… Spiritus Sancti diversitate dissimilis essentiae separantes ex c…n…il. Anti…chen. Hilar. de Synodo adversus Arianos.1 John 5:7John 10:30, Son and Spirit, all three are but one God. 1 John 5. 7. There is but one God. Ephes. 4. 6. Deut. 6. 4. Isa. 44. 6. 8. Isa. 45. 21. 22. Nay there can be but one God; there can be but one most Perfect being, one infinite Perfection; the most perfect being is the most single being, and therefore Father, Son, and Holy Ghost are all three but one onelyonly God; they are Consubstantiall, Coequall, Coeternall, they have one Nature, Minde, Will, Power, Godhead: Some b of the Ancients who meant well, said there were three Substances, but they meant three Subsistences or Persons, as Hilary expounds them; for, saith he, They did not intend to assert three different essences.

Hence it is, that such as were more wary in their expressions, did use the word Subsistence, and said that there were three subsistences, but one substance or essence in this divine Trinunity. This is the first of all the Commandements, to acknowledge one p. 41only God, Mark 12. 29. As there is but one Mediatour to intercede, so there is but one God to justifie, and intercede unto for justification. 1 Tim. 2. 5. Rom 3. 30. Gal. 3. 20. It is one and the same God who commands heaven and earth, Deut. 4. 35 39. Isa. 37. 16. The gods of the heathens were false gods, dunghill-gods, or devill-gods: Magistrates are but mortall gods; they must die, and rise to judgment, and hold up their hand at the tribunal of Jehovah, Psal. 86. 8, 9. 10. Psal. 82 6, 7. 1 Cor. 8. 6. I prove this point at large, because I perceive by Mr. Fry his sad account, we are much misconstrued in this weighty point, as if by acknowledging three distinct subsistences, we did create two new Gods, and affirmed Jesus Christ and the Holy Ghost to be two distinct Gods both from the Father and from one another. But we are noccWe do not only acknowledge a Trinity, but a Trinunity in opposition to the errour of the Tritheites. Vnum & Trinum de monstrant trinunum Deum simplicissimè unicum. 1 I…h. 5. 7. Hi tres sunt unus ille Deus, trinunus Deus, Infinitum, hoc est, summe & absolutè perfectum, non potest esse nisi unum. Si …nus potest emnia, quid opus est pluribus diis? omnia autem potest Deus trinunus. Deus est trinunus, est unus absolute, trinus relate; unus quoad essentiam, trinus quoad subsistentiam. Tritheites: We acknowledge a Trinunity, as well as a Trinity in opposition to the errour of the Tritheites; we believe the Unity of the Godhead; and I never read of the Trinity of the Godhead in English, untill I read it in the Title of Mr.**See Mr. Fry his Answer to the Charge of Blasphemy and Errour &c. p. 20▪ 22. Fry his Opinion, which he delivered to the House, and hath since printed and published to the world.

p. 42ddDeus ita est unus, ut etiam …it solus, & ita solus ut non possit esse alius. En naturam infinitam summē unam, & unicissimè unicā.We do believe that God is one, most singly and singularly one, and an only one: The unity of the Godhead is not a generical, or a specifical unity, but a most singular unity, which I need not call aeeDeus non tam unus numero dicendus est, quàm unicus. Pater & filius sunt unum potius, quàm unus. Ioh. 10. 30. Sunt inquies unus Deus, imò potius sunt idem unicusque Deus.John 10:30 numerical unity, as some do; I had rather call it the most single singular and perfect unity, as some profound Divines do, who have told me what I have read in others, that I had need be very curious in the delivery of this weighty point. All the three Persons have one and the same single and infinite Godhead, and therefore must needs mutually subsist in one another, because they are all three one and the same infinite God. Three consubstantial, coessential, coeternal, coequal Persons, are distinguished, but not divided, are united, ffPersonae coessentiiales & in se m…tuò subsistentes inconfusè uniuntur, & indivisè discernuntur.but not confounded; united in theirggforeign. one nature, not confounded in their distinct subsistences; nay though their subsistence is in one another, yet their subsistences are distinct, but their nature most hhNatura divina est singularissima, & simplicissimè uni…a.singularly the same; nay the divine natur… is as iiNon minus individuum est essentia divina quàm persona. D. Al…ing. Problem.singular as any one of the single subsistences, and yet whatever is proper to the Divine nature iskkNatura divina est simplicissimè singularis, & tamen communis Patri, Filio & Spiritui Sancto. Nec mirum, cùm …it simplicissimè & perfectissimè infinita. common to all three of these Divine subsistences; and the Divine nature doth not subsist out of these three Divine subsistences.

p. 43But the more we deliver concerning the unity of the Godhead, the more advantage do the Socinians hope to gain for the justifying of their blasphemous dreams: for …f this unity of the Godhead be not only …otionall but reall, and God is most singly and singularly one, and an onelyonly one, as hath been proved; why then say they, We will be bold to urge an invincible argument to prove that God the Father alone is God, and therefore neither Jesus Christ nor the Holy Ghost is truly and properly God by nature. God the Father alone is the onelyonly true God; but neither the Son nor the Holy Ghost is God the Father. Ergo, neither the Son nor the Holy Ghost is the only true God. For the proof of this Proposition, That the Father alone is the only true God, they cite some of those places which I have alleadged to prove the unity of the Godhead;1 Cor. 8. 5, 6.1 Cor 8:51 Cor 8:6 but they lay most weight upon Iohn 17. 3.1 Tim. 2. 5 Eph. 4 6.1 Tim 2:5Eph 4:6 Behold, say they, a plain acknowledgment from the mouth ofllChristus ipse dicit patrem suum esse illum unum solum verum Deum eti…m respectu sui. Seipsum namque ibidem nominat atque à Patre distinguit. So…inu… in tract. de Deo, Christo, & Spiritu Sancto. Catechis. Racoviens. cap 1. p. 37. Socin. libro quod Evangelici &c. Jesus Christ:Joh. 17. 13.John 17:13 Christ p. 44doth acknowledge his Father to be the onelyonly true God, and therefore doth exclude both himselfe and the Holy Ghost; for there is but one only God, and God the Father alone is that only true God.

These subtile Hereticks are guilty of a pitifull piece of Sophistry in the drawing up of this argument, which is more full of blasphemy then wit: for observe,

1. Our Saviour doth not say,John 17. 3. opened at large.John 17:3 [That we may knowmmEn structuram Grammaticam [ut cognoscant Te illum solū verum Deum] non autem [ut cognoscant solū Te, illum veru… Deum.] Thee only to be the true God] but [That we may know Thee the only true God:] For as Athanasius said well, We must know Iesus Christ to be the onelyonly true God also; because Christ, and so the Holy Ghost also, isnnEn structuram logicam, particula exclusiva Solum non cohaeret cum subjecto, sed cum praedicato, pater est ille Deus, qu… solus verus Deus est. one and the same God with the Father; all three Persons are the only true God; for though theyooDistinctionem personalem concedimus, essentialem negamus. Hi qui tres sunt personaliter, sunt unum essentialiter. differ in subsistence, they do not differ in nature, they have all of them one and the same singular Godhead, the self-same divine nature; the Father, Son and Holy Ghost, are but one and the same infinite Spirit, one Jehovah, one God, who is the only true God, God blessed for ever.

p. 45Now it doth not follow that the Father, Son and Spirit do differ Essentially, because they differ personally: for these three are …ne, 1 John. 5. 7. One God, who is the onelyonly …rue God. The **Non enim sensus est, solus verus Pater est Deus, sed Pater est sol…s ve…us Deus praeter quem non est alius Deus.Father is the onelyonly true God; behold, the praedicate in that proposition is not personall, but essentiall, and …very Essentiall Predicate belongs to all and …very one of the three persons, because they have one and the same Divine Essence, and therefore the Apo…le saith these three are …ne. 2. Observe how the 17. of Iohn and …. verse is expounded by Iohn himself,Deus est unus et trinus, sed nonsecundum idem, est unus essentiali…er Trinus Personaliter; contradictoria enim non affirm…ntur de eodem, si ei tribuantur secundum idem. In essentia Divina est alius et alius, non aliud et aliud, alius enim est Pater, alius Filius, alius Spiritus Sanctus, hi tres autem sunt potius Vnum, quam V…us. 1 I…han. 5 7. Unus verò Deus, non alius Pater est; alius non Essentialiter, sed Personaliter. vide Augustinum de side ad Petrum cap. 1. et de haeresibus. cap. 41. vide D. Salomon, Glassium in orat. Christ. foreign Iohan. 17. … Iohn 5. 20. And we know that the Son of God is come, and hath given us an understanding that we may know him that is true, and we are in him that is true, in his Son Iesus Christ. This is the true God and Eternall life. Now adde, Iohn 17. This is life eternall to know thee the onelyonly true God, &c. and then put all together thus, This is life Eternall that they might know thee the onley true God and Iesus Christ whom thou hast …sent. [The onelyonly true God] for as Iohn himself expounds This Iesus Christ is the true God and Eternall life. 1 Iohn 5. 20.

p. 463 Observe that Iohn himself expound… this also of theppSpiritus Sanctus est foreign non relate quá persona procedens, sed absolute quá Deus est per Essentiam perfectissimam á se ipsâ existentem; est enim Spiritus Elohim patri filioque coessentialis et coaequalis. Gen. 1. 2.Gen 1:2 Holy Ghost; for, Father, Son, and Holy Ghost are one onelyonly God, 1 Ioh. 5. 7. These three are one; and therefore i… doth not at all follow that the Son and Spirit are not the true God, because the Father is the onelyonly God; for they are all three one and the same God, who is the onelyonly God, the only true God.

4. Observe that I do not (as some learned men do) onelyonly affirm that the word [onelyonly] is put there toqqParticula exclusiva [Solum] foreign non reliquarum Trinitatis personarum sed fictitiorum numinum usurpatur, ita ut excludat ea tantum quae extra naturam divinam sunt, et á Patre res essentiâ diversae sunt; eadem autem natura divina est in Patre, Filio et Spiritu Sancto. exclude false gods, but I say it doth also deny Jesus Christ, and the Holy Ghost to be different Gods, other gods from God the Father, because they are one and the same God with the Father, as is evident in those two places 1 Iohn 5. 7. 20. cited before.

Those learned men doe well to exclude false gods, the Socinians do ill to exclude the Son and Spirit who are the same God with the Father; [onelyonly] doth exclude every false god; but the Son and Spirit, are (as the Father is) the onelyonly true God, blessed for ever.

The term [onelyonly] doth not exclude any Divine person, but it doth exclude all and p. 47every one of the creatures;rrVt cognoscant Te, qui es ille Deus, qui solus verus est, quoniam illa est sola Deitas vera, quae est in Patre, & si… non excluditur Filius, qui est in Patre unus idem que Deus cum Patre & Spiritu Sancto. Ioh. 1. 1. 1 Io. 5, 7.John 1:11 John 5:7 because every Divine person hath the same Divine nature, but no creature is capable of the Divine nature, unlesse we do understand it as 2 Pet. 1. 4. is to be understood, of the image of God, or having such an interest in the Divine Attributes, that God will exercise and put forth his wisdome, power, and all, for their everlasting good, and be himself their all sufficient reward, portion, and objective happinesse. And it is to be observed that the termes Only and True, are both applied to the same part of the Proposition, namely to the Praedicate alone.

5. This is life eternall, to know thee: But the Text saith, This is life eternall to know Iesus Christ also; that is, this is the way and meanes for the obtaining of eternall life, and this is thessVita aeterna hi… inchoati… habetur cognoscendo Deum per fidem, habetur autem in coelis perfecte cognoscendo Deum per visionem. Verba de foreign vitae intelligenda. vid. Cyril. lib. 2. in Johan. Hilar▪ lib. 9. de Tr…n. & lib. 5. contra Iulian. Ambr…s. lib. 5. de fide. beginning of eternal life, to know, believe, love and obey Jesus Christ. But eternall life is perfected by knowing of God in heaven, not by faith but by sight. NowttVita aeterna est solummodo in vero & aeterno Deo, in summo bono, uti Ambrosius cont. Arianos. eternall life doth not consist in the knowledge, belief, or love of any meer creature; and therefore the Godhead of Jesus Christ is proved out of this very Text, which they urge (who deny his Godhead) to justifie their blasphemy in the denial of it.

p. 486. Eternall life doth consist in knowing of Jesus Christ, whom God hath sent to be our Mediatour; and this eternall life will be perfected in heaven, when the mediation of Christ will have an end: and therefore it is the knowing of and believing in this Mediatour as God satisfying for us, which makes us happy; for he doth perfect the work of Mediatour as God by his eternall Spirit, that is his divine nature, Heb. 9. 14. and by the bloud of God, Act. 20. 28. By the sufferings of the Lord of glory, 1 Cor. 2. 8. for he obtained eternall redemption for us by vertue of his eternall spirit, Heb. 9. 12. 14.

7. To know Jesus, that is, to know him as a Saviour, as one that saves us from our sins, is to know him as a God, as one God with his Father, as the true God & the only God; according to that which we read Isa. 43. 10, 11, 12, 25. that ye may know and believe and understand that I am he; Isa. 43. 10, 11, 25. compared with Heb. 1, 2, 3. 1 Joh. 1. 7. Act. 4. 12.Isa 43:10Isa 43:11Isa 43:25Heb 1:2Heb 1:31 John 1:7Acts 4:12I even I am **O Iehovah justitia nostra. Jer. 23. 6. Ps. 68. 18, 19, 20. compared with Ephes. 4. 8. Isa. 8. 14, 16. compared with Rom 9. 30, 33.Jer 23:6Ps 68:18Ps 68:19Ps 68:20Eph 4:8Isa 8:14Isa 8:16Rom 9:30Rom 9:33Iehovah, and beside me there is no Saviour. And Isa. 45. 21, 22, 23, 24, 25. There is no God else beside me. A just God & a Saviour, there is none beside me. Look unto me and be ye saved all the ends of the earth, for I am God, and there is none else.—to me every knee shall bow.—in Jehovah have I righteousnesse. —In Iehovah shall the seed of Israel p. 49be justified. Compare this with Rom. 14. 10, 11 and the Socinians may as safely conclude that the…e is no other God but Jesus Christ, as they ma… conclude that there is no God but God the Father, from the 17. of Iohn. But they and we ought to conclude from these and the other Scriptures mentioned before, thatuuSecundu… Philosophum lolus. dem est quod non cum alio, & ideo tantummodo …xcludit … quod a…etatem d…cit; Filius auten… non est alius à P…re nessentia, sed tantu… in p…sona. Lyra us in lo…m. Iesus Christ is not a different God from his Father, but is one and the same God with him. These exclusive and restrictive Terms [One, and Alone, &c.] doe not then exclude any of those three who are one in nature and essence, though they differ in their manner of subsistence: for I cannot conclude from that …ext, 1 Cor. 8. 6. To us there is but one God, the Father, &c. that the Father only is God; no more then I can conclude from the words following in the very sam… verse [and one Lord Jesus Christ] that Christ only is Lord, and so exclude the Father from Lordship as the Socimans would exclude the Son from the Godhead. 1 Tim 6. 14, 15, 16. is urged by some to prove, that Jesus Christ only hath immortality: but they dare not conclude from thence,Vide Aug. Traect. 105. in ohan. Athanas. d…sp…t. co…a Artum in Concil. Nicen. Nazianz. orat. 36. Ambros. lib 5 de fide. Basil. lib. 4. cont. Eunomium. Cyp…ian …. 2. advers. Iudaen sad Quriaum. that God the Father is not immortall. I read Mat 23. 10. One is your Master, even Christ: but I must not conclude that the Father is not our Master; for the Father teaches, p. 50Ioh. 6. 45. and the Holy Ghost was Doctor, Master, Teacher even to the Apostles themselves, Ioh. 14. 26. Ioh 16. 13.

If that Text 1 Tim. 6. 15, 16. be meant, as some conceive it is, of God the Father; yet I find the same Titles given to Jesus Christ, Rev. 19. 16. and therefore I conclude, That both are one and the same immortall God and King, 1 …im. 1. 12, 16, 17. 1 Joh. 5. 20.

I read, 1 Cor. 12. 4. That the same God worketh all in all. & v. 11. that one and the self same Spirit worketh all: but I dare not conclude from thence, that the Spirit only is God, and that the Father and the Sonne work nothing at all.

From these and many other such like expressions, we may safely conclude—1. That these terms [one, and only] are not alwayes universally exclusive in the Scripture sense, if all circumstances be duly considered and the Scriptures rightly compared, 1 Cor. 9. 6. I only and Barnabas; The word [only] doth not exclude Barnabas, but include him; Barnabas was joyned with Paul; but Jesus Christ is more nearly joyned with the Father.Vide D. Glassium in cap. 17. Iohan. Ioh 8. 9. Jesus was left alone; but the woman was with him, all that were for her condemnation are excluded. 1 King. 12. 20. There are two exclusive termes; [There was none followed the house of David but the Tribe of Iudah only] and yet the Tribe of Benjamin adhered to David, as p. 51you may read in the next verse But surely the Father, Son, and Holy Ghost, are more closely united then the Tribe of Iudah was with the Tribe of Benjamin. Deut. 1. 36. None should see the good Land save Caleb, but Iosuah is joyned with him v. 38. and therefore he was not excluded. You see here is some union or conjunction still between the persons that are included; but there is the highest union, nay, unity between the Father, Sonne, and Spirit, because these three are one in nature, and that nature most simply single, and singularly one.

2. When the term Only, or any the like term is applied to the Divine nature, or to any Divine**vid. Aug. de Prae l…st. …nct. cap 8. Q…icquid est ess…ntiae d…vine & d…nomin…ionis ab… a, non …nus de Filio & …piritu Sancto, quam de ipso …atre enuntiatur Title, Attribute, or WorkaaO…n a Trinitatis opera ad extra sunt inseparabilia., the Father, Son and Holy Ghost being one in nature, cannot be divided or separated by that exclusive terme, though there is a personal difference between them, and a speciall order and dispensation to be observed amongst them, as we shall hereafter prove. But the intent of the Holy Ghost is to exclude all that are not Gods by nature, as the Apostle speaks, Gal. 4. 8. from the Godhead, and from laying any claim to the naturall Attributes of God, or pretending to do any work that is proper and peculiar to God. The true and living God is opposed to Idols, 1 Thes. 1, 9. But Jesus Christ and the Holy Ghost are to be acknowledged and served as one… rue and living God with the Father. The p. 52living God, the God of truth, and King of eternity, is opposed to those counterfeit Gods, Jer 10, 11, 12. And therefore when the Apostle saith There is no other God but one, 1 Cor. 8 4. He tells you whom he doth exclude, such as are but conceited gods, so called and so reputed, equivocal gods, v. 5, 6. The Lord Jesus and the Holy Ghost are God by nature, the same God with the Father, and therefore they are not excluded. In like manner, when it is said that Iehovah alone did lead the people in the wildernesse, and cond…ct them unto Canaan, that exclusive particle is put to exclude strange gods, such as were then idolized, but were indeed no Gods, as is most evident, Deut. 32. 12. So Iehovah alone did lead him, and there was no strange god with him: but these strange gods who are here excluded, were no gods, as is cleare by comparing the 16. and 21. verses of the same Chapter.

I have already proved that the title of Iehovah is given both to Christ and the Holy Spirit, and therefore when it is said, Iehovah alone did lead them in the wildernesse, the Son and Spirit are not excluded; for the Spirit did instruct and guide them in the wildernese, Nehem. 9. 20. and the Spirit did instruct their teachers also; but they rebelled against the Spirit Isa. 63. 10. And Iesus Christ the Angel of Gods presence was present with them to guide them p. 53Exod 23. 21.Ex. 23. 21.Exod 23:21 The bbNon en Dei proprium in medio ejus h. e. est propr… um ejus atqueintimum. D. Glassius de Trinitate p. 193. Christus nondum carne vestitus nomen ngeli assumpsi…, p opter familiarem cùm populocō municationem; …omen autem Jehovae retinuit. Jud. 6. 11. 14, 16, 20, 21▪ 25. c. 2, 7, 4, 5. cap. 13. 5. 13. O…. 12, 5. Gen. 32 29, 30. Zach. 2▪ 3, 5, 10. 1 Cor. 10. 4. Calv. Instit. lib. 1. c. 13.Judg 6:11Judg 6:14Judg 6:16Judg 6:20Judg 6:21Judg 6:25Gen 32:29Gen 32:30Zech 2:3Zech 2:5Zech 2:101 Cor 10:4Name of God, and the Nature of God is in him, for he is to pardon sin, or punish as …e pleases. Our Saviour is called The onelyonly Lord, and, The onelyonly wise God. Iude Epistle. in the 4, and 25. verses; but the Father is not thereby excluded from being God, for he is the onelyonly wise God also: 1 …im 1. 17 and therefore by the same reason the Father is the onley true God and the Son and Spirit are the very same onelyonly true God also. When our Saviour presses that Text Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve; he doth not exclude himself, or the Holy Ghost; for both are to be worshipped with divine worship, as hath been already proved at large in this very Chapter.ccIsa. 37. 16. Christus est deus in Propitiatorio super Cherubim manifestatus. Rom. 3. 25. Rex Regum Rev. 19. 16. qui fecit caelum, & terram. John 1. 3. Heb. 1. 2, 3. Coloss. 1 16. Ergo Christus etiam est Deus ille solus, i…em unicus que cum Pa…re Deus. Isa. 25. 8, 9. Mal. 3. 1. Jer. 33. 15, 16. & Jer. 23. 6. Rom. 14. 10, 11, 12. John 20. 28.Isa 37:16Rom 3:25Rev 19:16John 1:3Heb 1:2Heb 1:3Col 1:16Isa 25:8Isa 25:9Mal 3:1Jer 33:15Jer 33:16Jer 23:6Rom 14:10Rom 14:11Rom 14:12John 20:28 Many other proofs might be produced from other Scriptures, and divers other arguments colle…ed from the 17. of Iohn, to prove that Jesus Christ is not excluded from being the same only God with his Father. To know Christ who is God, and annointed of God, Heb. 1 8, 9 Psal. 45. To know Christ whom thou hast sent; E…go he was a divine Person before he was sent to take the humane p. 54nature, and he had eternal glory with his Father before the world was, Iohn 17. 5. Na… his calling of God Father, makes him equall with God; nay, he is not only equall to, but one with his Father, Ioh. 5. 18. Ioh 10. 30. Moreover, if the Father have not a divine and eternal Son how is he a divine and eternal Father? Finally, if the Father Son, and Holy Ghost are not all three the same true God, there is no God, for these three are one, and therefore all three are one God, or else there is no God at all: from whence it will follow, that if we will be Socinians, we must be Atheists. The Son and Spirit have the same nature with the Father; and therefore if his nature be divine, so is theirs.