The Equality of the Father Son and Holy Ghost, Book 2 – Book 3
The ſecond Booke.
The Attributes of GOD are equally aſcribed to the FATHER, to the SONNE, and to the HOLY-GHOST, in the Scriptures.
CHAP. I.
The Scriptures manifeſt the Sonne and Holy-Ghoſt to be God, equall with the Father, by aſcribing to them equally with the Father, ſuch Attributes as are proper to God.
THeſe who have the incommunicable Properties of God, even as the Father hath, are truly God, equall with the Father.
But the Sonne and Holy-Ghoſt have the incommunicable Properties (or Attributes) of God, even as the Father hath.
Therefore, the Sonne and Holy-Ghoſt are truly God, equall with the Father.
The Major Propoſition is evident, and needeth no proofe.
The Minor I ſhall prove by particulars, and ſhall ſhew, that Father, Sonne, and Holy-Ghoſt are co-equall; and 1. One, 2. Eternall, 3. Omnipreſent, 4. Omnipotent, 5. Omniſcient, 6. Incomprehenſible, 7. Moſt wiſe, 8. Moſt free, 9. Moſt holy, 10. Good, 11. Gracious, 12. True, 13. Living, 14. Glorious, 15. Bleſſed Lord God: though diſtinguiſhed from each other by their Perſonall Relations, and Properties, as alſo by that Order, in which they co-worke.
CHAP. II.
The Father, the Sonne, and the Holy-Ghoſt, are One.
TO be One, is moſt proper to God, Deut. 6.4. 1 Tim. 2, 5. 1 Sam. 2.2. Deut. 4.39. The Unitie that is in the God-head, is of all other the greateſt; God being eſpecially one in eſſence: He is Uniſſimus, moſt one, as the Schooles ſpeake. Though therefore the Father and the Sonne are diſtinct from each other by their Relations, yet are they one, Joh. 10.30. yea, one in every thing, but in that which their Relations diſtinguiſheth them. And as the Father and Sonne are one, ſo likewiſe the Sonne and the Spirit are one. When it was Chriſt who writeth and ſpeaketh to the ſeven Churches, Rev. 2. Rev. 3. yet theſe writings and ſayings were from the Spirit. And therefore, though in the beginning, or Preface, Chriſt is deſcribed as the writer, as the ſpeaker; yet in the Epilogue and concluſion of the ſame Epiſtles, the Spirit is introduced, as the Author and inditer of them: He that hath an eare, let him heare what the Spirit ſaith to the Churches. Surely, the reaſon is, what Chriſt ſpeaketh, the Spirit ſpeaketh: the Holy-Ghoſt receiveth of Chriſt, and of the Father, and ſheweth unto men, Joh. 16.14, 15. They are one in Eſſence, Will, and Action; what the one doth, the other doth likewiſe, Joh. 5.19. There are three that beare record in heaven, the Father, the Word, and the Holy-Ghoſt, and theſe three are one, 1 Joh. 5.7. As Relatives they cannot be one, but as they ſubſiſt in one and the ſame eſſence, ſo they are one. Abſolutely they therefore are one, though relatively they are three. Neither are there (as Athanaſius ſheweth) three Fathers, but one Father, Eph. 4.6. 1 Cor. 12.6. 1 Cor. 8.6. Not three Sonnes, but one Sonne, 1 Cor. 8.6. 2 Cor. 11.4. 1 Cor. 12.5. Nor three Holy-Ghoſts, but one Holy-Ghoſt, 2 Cor. 11.4. 1 Cor. 12.4, 11. It is one and the ſame Spirit who worketh all; and, Eph. 2.18. it is one Spirit by whom we have acceſſe in Chriſt to the Father.
CHAP. III.
Father, Sonne, and Holy-Ghoſt, are Eternall.
ETernitie is an eſſentiall Propertie of God, and is incommunicable to a Creature. Firſt, ſome things there be, which have not a beginning, yet have an end; as Gods Decrees, which he from all eternitie decreed to be fulfilled in time, Eph. 1.4. Tit. 1.2. 2 Tim. 1.9. Secondly, ſome things there are, which have both a beginning, and an ending; as all ſublunarie Creatures, except Man, 1 Pet. 4.7. Thirdly, ſome things there are, which had a beginning, and have no ending, as Angels, Col. 1.16. Joh. 1.3. And the Soules of men, which likewiſe had a beginning, Gen. 2.7. Zach. 12.1. yet are immortall, Mat. 22.30. OnelyOnly the Lord hath neither beginning, nor ending; Time being the meaſure of the Creature, not of the Creator. He inhabites Eternitie, Iſa. 57.15. His wayes are everlaſting, Hab. 3.6. He is God from everlaſting to everlaſting, Pſal. 90.2. He is not onelyonly 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 onelyonly from everlaſting to everlaſting, in regard of himſelfe, but alſo in reſpect of his Church, and people. He is from everlaſting before, by predeſtination; to an everlaſting after, by glorification. He is the King of ages and times, 1 Tim. 1.17. ruling them, and diſpoſing of them according to his own will and pleaſure. He is the King of Eterritie, Jer. 10.10. He is the firſt and the laſt, and beſides him there is no God, Iſai. 44.6. Iſai. 4.1.4. He is the eternall God, Gen. 21.33. His Name is for ever, Pſal. 135.13. Thus,
Firſt, the Father is eternall; and in this regard he is ſtiled, he which is, and which was, and which is to come, Rev. 1.4.
Secondly, the Sonne is eternall; he hath the ſame title aſcribed to him, which is, and which was, and which is to come. Rev. 1.8. He is Alpha, and Omega, the 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 humanitie; yet in reſpect of his Divinity, his goings forth hath been from of old, from everlaſting, Mich. 5.2. Or as the Originall will beare it, from the dayes of eternitie. His Kingdome 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 Sonne of Man, he is a Prieſt after the order of Melchizedeck, Heb. 7.15. But as he is the Sonne 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 faile, but his yeares faile not, Heb. 1.12. Yea, the Jewes knew that the Meſſiah muſt be eternall, John 12.34. John the Evangeliſt proveth the eternitie 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 ſheweth Chriſt to be after him, yet before him, Joh. 1.30. After him in his Humanitie, yet before him, in regard of his Divinitie. Yea, the beloved Diſciple John ſpeaking of Chriſt, he repeateth (was) foure 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 ſhew he was not?
Thirdly; the Holy-Ghoſt is eternall. He is the eternall Spirit, Heb. 9.14. and the everlaſting God, which gave Commandements by the Prophets, Rom. 16.26. That this was the Holy-Ghoſt, is manifeſt; For he ſpake 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 faithfull for ever, John 14.16.
The Father the Son, and the Holy-Ghoſt are conſubſtantiall, coeternall, of one and the ſame Subſtance, Eſſence, and Nature, being one eternall Lord God, which hath being in, and by himſelfe alone. There cannot be more infinites, nor more eternals, then one; as God is, who is one in eſſence, though diſtinguiſhed into three Perſons, Father, Sonne, and Holy-Ghoſt; which are not before or after each other, in regard of any prioritie of Nature, Honour, or Time, but onelyonly in Order, who are before or after each other, onelyonly in order of ſubſiſting, and working. Thus the Father is before the Sonne in order, who is begotten of his Father, and doth nothing but what he ſeeth the Father doe, Joh. 5.19. And the Father and the Sonne before the Holy-Ghoſt in order, who proceedeth from them, Joh. 15.26. and who ſpeaketh not of himſelfe, Joh. 16.13. but receiveth of the Father, and of the Sonne, and ſheweth that unto the faithfull, Joh. 16.14, 15. that neither is the Sonne before or after the Father in time, neither is the HolyGhoſt after either of them, but being Relatives, are together by nature.
CHAP. IV.
The Father, the Sonne, and the Holy-Ghoſt are Omnipreſent.
OMnipreſency, is a propertie peculiar to God; he is ever with us, ever before us, he alwayes 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 afarre 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 leſſe is he in loco circumſcriptivo, in any place circumſcriptively, as corporeall creatures are: But he is every where preſent, whom the Heaven of Heavens cannot containe, 2 Chron. 6.18. He is in Heaven, reigning in Glory and Majeſtie; 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 immenſitie and greatneſſe of God is ſeene 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 faithfull, Joh. 14.23.
Secondly, the Sonne is preſent in all places: when he was on earth, in regard of his humanitie, was alſo in heaven, in regard of his Divinity, Joh. 3.13. And, now, though aſcend…d into heaven, in regard of his humanitie, Act. 1.9, 10, 11. Act. 7.55. yet in regard of his Divinitie, he is ruling by his power both in heaven and in earth, and in all places under the earth, Phil. 2.10. The Lambe who is in the midſt of the Throne, and of the foure 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 middest of them, Mat. 18.20. he is with all the faithfull 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 bodie into heaven, where he was before in his Deitie, Joh. 1.18.
Thirdly, the Holy-Ghoſt is likewiſe every where. David demandeth, whither ſhall I goe from thy Spirit? or, whither ſhall I goe from thy preſence? Pſal. 139.7. Thus the Spirit, with the Father and the Sonne, are preſent every where; The Holy-Ghoſt abideth at all times, and in all places of the earth, in the hearts of all faithfull 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 beleevers are his Temples, 1 Cor. 6.19. this one and the ſame Spirit worketh all gifts, and all graces, in all the faithfull, 1 Cor. 12.11. 2 Cor. 11.4. and is in all the hearts of the faithfull, 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 Sonne, 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 alwaies where they are, Pſal. 139.7. David joyneth Gods preſence and his Spirit together, The Father and the Sonne being one in another, Joh. 10.38. and he in both, and they in him, Zac. 7.12. he is the Lambes 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 proprietie of their ſubſtance: but the Holy-Ghoſt being in ſeverall places, he hath not a circumſcribed ſubſtance.
Secondly, in regard of his Church, in which God ruleth more eſpecially, as in his Kingdome, and dwelleth more particularly, as in his owne houſe, who is above all, and through all, and in all, Eph. 4.6. And thus, without appropriation to any Perſon, the Holy Trinitie is over all, in regard of the excellencie of his glory; through all, in reſpect of the gifts of his Majeſtie; and in all, in the preſence of his dignitie: 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 Sonne 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 worke, 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 Beleevers receive one and the ſame Spirit, 2 Cor. 12.4. There cannot be many infinites, which are preſent in all places, for the infiniteneſſe of one would hinder the infiniteneſſe of another, if they were not one and the ſame eſſence. But Father, Sonne, and Holy-Ghoſt being greſent in all places, are conſubſtantiall: 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 Sonne, 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 onelyonly in the Father, but alſo in the Sonne: and therefore he is ſtiled 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 Sinne, that they runne not into all exceſſe 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 Staffe, 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 Sonne, and the Holy-Ghoſt are Omnipotent, or Almighty.
OMnipotencie is an eſſentiall propertie of God, it is one of his Names, Gen. 17.1. He nameth himſelfe to Abraham, the Almightie God; power being eſſentially in God, he is not onelyonly called Almightie, but power, Mar. 14.62. He hath power and ſufficiencie of himſelfe, and he giveth power and ſufficiencie to all things: there is a two-fold power in God. Firſt, an abſolute power, whereby God is of Himſelfe able to doe all things, that are not contradictorie, Mat. 3.9. Secondly, there is an actuall or limited power, a power which is limited by Gods will, Gen. 19.22. The Lord can doe more by his abſolute power, then he will doe by his limited power. A creature may will more, then he can doe; but the Creatour can doe more then he will; he taketh away, who can hinder him? who will ſay unto him, what doeſt thou? Job 9.12. what God is there in heaven, or in earth, that is able to doe 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 Almightie.
Firſt, the Father is Almightie, ſo we acknowledge in the Apoſtles Creed.
Secondly, the Sonne is Almightie, Rev. 1.8. That verſe is put between a double deſcription of Chriſt: Firſt, of his Names and Offices, in the Antecedent, or fore-going verſes: Secondly, of his glorious power and Majeſtie, as he appeared to John in a Viſion, in the ſubſequent and following verſes. Beſides, in Pſal. 68.14. he is ſtiled Almightie, who led captivitie c…tive, and aſcended on high, Pſal. 68.18. That this was Chriſt, the Apoſtle cleareth, Eph. 4.8. he is moſt mightie; ſo the Sonnes of Korah ſhew, Pſal. 45.4, 6. That this was the Lord Jeſus, the Authour o the Hebrewes manifeſt, Heb. 1.8, 9. Iſaiah calleth him the mightie 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 mightie 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 equall with the Father, ſo he himſelfe 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 doe whatſoever we ſhall aske in his Name, Joh. 14.14. which he could not effect, if he were not Almightie.
Thirdly, the Holy-Ghoſt is Almightie; that which Balaam calleth a ſeeing of the viſions of the Almightie, 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 Almightie, Luk. 1.35. he meaſureth the Waters in the hollow of his hand, and meteth out the heavens with a ſpan, and comprehendeth the duſt of the earth in a meaſure, he weigheth the moun…aines in ſcales, and the hils in a ballance, 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 fruitfull: ſecondly, Ordering them, to their places, Gen. 1.2. His Power is not ſhortened, nor ſtraitned, Mic. 2.6. It was his Power, by which the Apoſtles preached, and wrought their Miracles, Rom. 15.19. Through mightie ſignes and wonders, by the power of the Spirit of God. If the Holy-Ghoſt were not a Perſon diſtinct from the Father, but onelyonly the Power by which he worketh, what a vaine Tautologie would it be of the Apoſtle to ſay, by the power of the Spirit; which, according to their interpretation, ſhould be, by the Power of the Power of God.
Although the Father, the Sonne, and the Holy-Ghoſt are Almightie, yet they are not three Almighties, or Omnipotents, but one Almightie, or Omnipotent; one in outward and eſſentiall Operations, one likewiſe in Eſſence, though three diſtinct Perſons; diſtinguiſhed from each other by their Perſonall Properties, and by their order and manner of working, in regard of their externall and common workes.
Oh that we had in us, the Divine Principles of Faith, that we might flye unto him for ſuccour in all our wants, who is infinitely powerfull; and might reſt on him for helpe in all our diſtreſſes, who is boundleſſely gracious, both in himſelfe, and towards us, above all that we are able to aske, or thinke, Eph. 3. Then ſhould we run with delight in the wayes of Gods Commandements, and neither ſtart aſide through ſecret feare, or fall back through open Apoſtaſie.
CHAP. VI.
The Father, the Sonne, and the Holy-Ghoſt are Omniſcient.
OMniſciencie is an eſſentiall propertie of God: There is not any creature that is not manifeſt in his ſight, Heb. 4.13. He ſeeth all our workes, Pſal. 139.2, 3. He heareth all our words, Pſal. 139.2. and underſtandeth all our thoughts afarre off, Pſal. 139.4. Yea, the Pſalmiſt doth not onelyonly affirme, but alſo prove this truth, Pſal. 94.9, 10, 11. He that planted the eare, ſhall not he heare? God therefore taketh notice of our words: He that formed the eye, ſhall not he ſee? the Lord therefore knoweth our works: and as for our thoughts, the Prophet addeth, the Lord knoweth the thoughts of man, that they are but vaine; all Gods knowledge is wonderfull. More particularly, the Lords Omniſciencie appeareth in three particulars:
Firſt, in regard of the heart of man, which he ſearcheth: Secondly, in regard of the works of men, which he ſeeth: Thirdly, in regard of future events, which he beholdeth, and fore-ſheweth.
Firſt, in regard of the heart of man. The Lord ſeeth not as man ſeeth: for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.8. he knoweth the ſecrets thereof, Pſal. 44.21. it is his prerogative to be the ſearcher of it, Jer. 17.9, 10. he onelyonly knoweth the hearts of the children of men, 1 Kin. 8.29. where,
Firſt, God the Father knoweth the heart: and therefore Paul ſhewing that he truly gloried in his infirmities, and afflictions, appealeth to God the ſearcher of all hearts; The God and Father of our Lord Jeſus Chriſt knoweth that I lie not, 2 Cor. 11.3.
Secondly, God the Sonne knoweth the heart, Joh. 5.42. he profeſſeth it, and Luk. 11.39. he intimateth this truth to the Jewes; Paul calleth him, as a ſearcher of the heart, to witneſſe, Rom. 9.1, he knoweth what is in man, Joh. 2.25. he knew the Imaginations of the Jewes, Joh. 5.42. Luk. 6.8. Joh. 6.15. Luk. 7.39, 40. Mat. 22.18. Mat. 9.4. Mat. 12.25. Luk. 11.17. Mar. 2.4. Joh. 5.45. he knew the thoughts of his Diſciples, Mat. 16.8. Mat. 17.24, 25. Luk. 9.47. Joh 6.61, 64. Joh. 16.19. Joh. 1.47. he ſearcheth the heart, and tryeth the reines, Rev. 2.23. he knoweth the thoughts, motions, and inclinations thereof.
Thirdly, God the Holy-Ghoſt ſearcheth the heart, Wiſd. 1.5, 6. Paul calleth him, as a ſearcher of the heart, to witneſſe, Rom. 9.1. he ſearcheth out the deepe things of God, 1 Cor. 2.10. and therefore ſurely ſearcheth out the deepe things of man; he knew the heart of Ananias; (why ſaith Peter) hath Satan filled thy heart, and why haſt thou conceived this thing in thy heart? Act. 5.3, 4. How did Peter know the ſecret fraud of Ananias, and of Satans lurking in his heart, but by the Holy-Ghoſt, who revealed it to him? And therefore Peter demandeth; how is it, that ye have agreed together to tempt the Spirit of the Lord? Act. 5.9. Yea, the Holy-Spirit of the Lord revealed to Eliſha the thoughts of Gehazi, 2 Kin. 5.26. and the ſecret Counſels of the King of Syria, 2 Kin. 6.12. even the words that he ſpake in his Bed-chamber.
Secondly, in regard of man, and all Creatures; the Lord knoweth all things: all actions are manifeſt to him, Heb. 4.13. he knoweth all the Fowles of the Mountaines, and all the Beaſts that feed thereon, Pſalm. 50. 10, 11. his eyes are in every place, Prov. 15.3. nothing can be hidden from him, Job 42.2.
Firſt, the Father knoweth all things; he knoweth the wants of all Creatures, Mat. 6.30. Where, though the word Father is taken eſſentially, and not Perſonally, yet the Father, with the Sonne and Holy-Ghoſt, is neceſſarily underſtood: The Father knoweth who are his, electing them according to his fore-knowledge, 1 Pet. 1.2.
Secondly, the Sonne knoweth all things. Peter acknowledged it expreſſely, Joh. 21.17. Lord thou knoweſt all shings; yea all the Diſciples confidently averre it, Joh. 16.30. now we are ſure thou knoweſt all things. The Woman of Samaria calleth forth her Neighbours to Chriſt to ſee him, that told her all that ever ſhe did, Joh. 4.29. he walketh in the midſt of the ſeven Golden Candleſticks, ſeeing their wayes, and knowing their works, approving them that were good, and reproving them that were evill, Rev. 2.1, 2, 9, 13, 19. Rev. 3.1, 8, 15. he knew the fruitleſſe toyling of Peter, and he could direct him where he ſhould caſt his Net, which ſhall incloſe a multitude of Fiſh, ſo that their Net brake. And he knew how to detaine the Fiſhes together, till their partners came and helped them, filling both their Veſſels that they began to ſinke, Luk. 5.5, 6, 7. he knew from the beginning who believed not, and who ſhould betray him, Joh. 6.64.
Thirdly, the Holy-Ghoſt knoweth all things, Wiſ. 1.6, 7. he ſearcheth all things, even the ſecret things of God, 1 Cor. 2, 10. If to know of himſelf the ſecrets of man, is proper to God, Jer. 17.9, 10. much more, to know the ſecrets of God, is proper to God onelyonly.
Thirdly, in regard of the prediction, or fore-ſhewing of future events. It is proper to God alone certainely to know future events. God challengeth the Heatheniſh vanities, Iſa. 41.23. Shew the things that are to come hereafter, that we may know ye are Gods; and againe, the things that are comming, and ſhall come, let them ſhew unto them, Iſai. 44.7. Things in their cauſes may be fore-ſhowne, not onelyonly by Satan, but alſo by men; OnelyOnly the Lord can ſhew what things neceſſarily ſhall be, whoſe ſecond cauſes are not. Yea, he can and onelyonly 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 onelyonly, to whom all things are preſent, knoweth theſe things, that are future in reſpect of us, and doth reveale them to us, when the knowledge of them is for our good; and ſo,
Firſt, the Father doth reveale and keep ſecret future things, according to his holy will, and Divine pleaſure. And therefore our Saviour checking the curioſitie of the Diſciples, demanding the time of his reſtoring the Kingdome to Iſrael, ſaith, Act. 1.7. It is not for you to know the times and ſeaſons, which the Father hath put in his owne power.
Secondly, the Sonne revealeth future things, Mar. 13.23. he fore-told his Diſciples all things; he fore-ſhewed the deſtruction of the Citie and Temple of Jeruſalem, and the manner of it, fortie yeares before it was accompliſhed, Mat. 24.25. Luk. 19. the Lord Jeſus, who is the Lambe in the midſt of the Throne, can alone open the Book with ſeven ſeales, Rev. 5. which can manifeſt what ſhall be to the end of the World, and can reveale it to his Church. He knew all the anſwers and paſſages that men ſhould give to his Diſciples, and they ſhould meet withall, when he ſent them, Mat. 21.2, 3: Mar. 14.13, 14. Luk. 22.10, 11, 12, 13. he ſaw what ſhould happen to himſelfe, Joh. 18.4. who ſhould betray him, Joh. 13. Joh. 6.64. the houre of his death, Joh. 2. Joh. 19.28, 30. yea, for this end he telleth it to them, as he ſaith, Joh. 13.19. that ye may know that I am; a Name peculiar to God, Exod. 3.14. he teſtified what was fore-told in the Revelations, Rev. 22.16. Propheſies, which many of them were not accompliſhed a thouſand years after: as God, he knew all things; although as man, he was ignorant of the day and houre of judgement, Mar. 13.32.
Thirdly, the Holy-Ghoſt revealeth future things. The things that David ſpake before of, were ſpoken by the Holy-Ghoſt, Act. 1.16. he fore-told the generall famine, Act. 11.28. as alſo the binding of Paul, and the place where it muſt be done; although Paul was many hundred miles diſtant from that place, and much diſſwaded from going thither, Act. 21.11. Act. 20.23. he it was that revealed to Simeon, that he ſhould not ſee death till he had ſeen the Lord Chriſt, Luke 2.27. he fore-ſheweth the departure from the faith in the latter dayes, 1 Tim. 4.1. he teſtified before the ſufferings of Chriſt, 1 Pet. 1.11. in the Old Teſtament he told the Jewes, and divers other Nations, what ſhould happen to them, Nehem. 9.30. 2 Pet. 1.21. and in the New, did ſhew all things to the Apoſtles, what ſhould come, Joh. 16.13.
Thus Father, Sonne, and Holy-Ghoſt; Firſt, doe know the thoughts and hearts of men; Secondly, doe know all the wayes and works of men, and of all creatures: Thirdly, doe know all things that are to come, and are one Omniſcient Lord God, equall in eſſence and Omniſciencie. Therefore, as the eye of the Lord is on us, ſo likewiſe let the eye of our ſoules be ever fixed on him, for our comfort, and for our direction. And let us pray, that he would guide us with his eye, Pſalm. 32.8. his eye directeth men, when no eye beholdeth them; his eye oft terrifieth them, when no eye ſeeth them; his eye comforteth them, when no eye looketh on them; and his eye counſelleth them, when no other eye is nigh them.
CHAP. VII.
The knowledge of the Father, Sonne, and Holy-Ghoſt, is incomprehenſible and unſearchable.
GOD is incomprehenſible, comprehending all things, not being comprehended himſelfe. Well might Zophar demand: Canst thou by ſearching find out God? canſt thou find out the Almightie, to perfection? it is as high as heaven, what canſt thou doe? it is deeper then hell, what canſt thou know? the meaſure thereof is longer then the earth, and broader then the Sea, Job 11.7, 8, 9. he ſheweth the infiniteneſſe of Gods knowledge to be every way paſt finding out. Yea, the Apoſtle, that could ſound as deepe as any man, yet findeth this bottomeleſſe depth to be infinitely beyond his reach, and therefore breaketh out into an admiration. Oh the depth of the riches both of the wiſedome and of the knowledge of God! how unſearchable are his judgements, and his wayes paſt finding out? Rom. 11.33. Job is driven to acknowledge his ignorance, and to confeſſe his errour, that he uttered things that he underſtood not, things too wonderfull for him, Job 42.3. and David doth tell us, that the Lords greatneſſe is unſearchable, Pſal. 145.3. and his knowledge too wonderfull for him, Pſal. 139.6. his Majeſtie is infinitely tranſcending our knowledge; for we are rather knowne of God, then doe truly know God, Gal. 4.9.
Firſt, the knowledge of the Father is unſearchable. Agur putteth this as an unanſwerable queſtion to all unbeleevers, Prov. 30.4. What is his Name, if thou canſt tell? there being nothing but the nature and eſſence of God, but may be comprehended and explained by ſome Name. No man knoweth the Father, but the Sonne, and them to whom the Sonne will reveale him: which excludeth, not the Holy Spirit of God, for he ſearcheth out the deep things of God, 1 Cor. 2.10. but creatures onelyonly, Mat. 11.27. Luk. 10.23. Joh. 1.18. yet the Diſciples of the Lord, and all true Beleevers ſee him and know him, Joh. 14.7. Joh. 6.46. Joh. 14.9.
Secondly, the knowledge of the Sonne is unſearchable. Agur likewiſe putteth this as an unanſwerable queſtion to all unbeleevers, Prov. 30.4. What is his Sonnes Name, if thou canſt tell? he hath a Name which no man knoweth but himſelf, Rev. 19.12. and thoſe which have this knowledge revealed of the Father, Mat. 16.17. None knoweth the Sonne but the Father, Luke 10.23. Mat. 11.27. whoſe love is deſcribed to his Church to be paſſing all knowledge, Epheſ. 3.18, 19. who is yet according to that meaſure of grace given them of God, both ſeen and known of them, Joh. 14.9. Joh. 10.14. and who are to grow in the knowledge of him as they grow in grace, 2 Pet. 3.18.
Thirdly, the knowledge of the Holy-Ghoſt is unſearchable; he is unknown to the men of this world, who are out of Chriſt, Joh. 14.17. but he revealeth himſelfe to his Church, 1 Cor. 2.12. who both ſee him and know him, John 14.17. and God by him, 1 Cor. 2.12.
Thus Father, Sonne and Holy-Ghoſt is one incomprehenſible Lord God: whoſe incomprehenſible Majeſtie can be no otherwaies knowne of us, but as in his Divine pleaſure he hath manifeſted himſelf in his Word. Oh that men would therefore ſubmit their reaſon to the Scripture, and beleeve theſe Divine truths, of the incomprehenſible God, which are diſcovered to them by the Word: although the things which are there laid down, are not onelyonly beyond their apprehenſions, but ſeemingly contrary to their corrupted reaſons; then would not men wilfully oppoſe truth, which they are willingly ignorant of, but would amongſt other truths, ſee Father, Sonne, and Holy-Ghoſt to be equall in the Incomprehenſibilitie of their Majeſtie and glorie.
CHAP. VIII.
The Father, the Sonne, and the Holy-Ghoſt are onelyonly wiſe.
VVIſedome is properly attributed to God; he is infinitely wiſe of himſelfe, neither is there any but he that is wiſe, Ecclus. 1.7. for, Firſt, God is wiſe, and moſt wiſe, yea, in himſelfe onelyonly wiſe, Rom. 16.27. 1 Tim. 1.17. Secondly, he it is that giveth wiſedome to men, Dan. 2.21. Exod. 36.22. Jam. 1.6.
Firſt, the Father is infinitely wiſe; he aboundeth towards us in all wiſedome, and goodneſſe, Epheſ. 2.8. and, Secondly, he giveth to us the Spirit of wiſedome, and revelation in the knowledge of himſelfe, Epheſ. 1.7.
Secondly, the Sonne is infinitely wiſe; he is the onelyonly wiſe God and Saviour, Jude 15. Not as if the Apoſtle excludeth the Fathet and the Holy-Ghoſt, for they are of one eſſence with him, but onelyonly all Creatures. Firſt, the Lord Jeſus is wiſe in himſelfe; he is called by the Name of Wiſdome, Pro. 8. and Counſellour, Iſa. 9.6. and no ma…ell, for in him are hid all the treaſures of wiſedome and knowledge, Col. 2.3. They are hid in him with the Mantle of his humanitie. Secondly, it is he that maketh us wiſe, 1 Cor. 1.30. and calleth us to that end, Prov. 8.5, 6, 7, 8. who, as he was the Sonne of God, was infinitely wiſe; but as the ſonne of man, he grew, as in ſtature, ſo in wiſedome, Luk. 2.52.
Thirdly, the Holy-Ghoſt is infinitely wiſe: Firſt, in himſelfe he is wiſe; He is the Spirit of wiſedome, Iſa. 11.2. Exod. 28.3. Eph. 1.17. He needeth no Counſellor, to teach or direct him, Iſa. 40.13. Secondly, He giveth wiſedome to the Saints, 1 Cor. 12.8. Job 32.8. He it is, that taught all the Prophets and Apoſtles wiſedome and knowledge, 2 Pet. 1.11. Eph. 3.5. 2 Pet. 1.21.
And it is remarkable, that S…lomon, Prov. 1.20. uſeth (Chochmoth) plurally, and the Verbes ſingular. It may ſhew unto us the wiſdome of Father, Sonne, and Holy-Ghoſt, who preach unto us in the Miniſterie of the Word, and are one infinite wiſe God; who alone is wiſe in himſelfe, and doth onelyonly give wiſedome to the children of men.
CHAP. IX.
The Father, the Sonne, and the Holy-Ghoſt are moſt free, or unreſtrained.
FReedome, or Libertie, is eſſentially proper to God: He is free from coaction, free from ſervitude, free from miſerie; he doth whatſover he pleaſeth, Pſal. 115.3. 1 Cor. 12.18. and willeth moſt freely what is good, Exod. 33.19. Rom. 9.15, 18. Pſal. 135.6. He is not bound to any Stoicall neceſſitie, as if he could not worke without ſecondarie cauſes: For in his ordinarie workes of Creation, he wrought without them; and in the extraordinarie workes of Providence, he oft uſeth them not. He made graſſe to grow, without raine or dew, Gen. 1.12. Gen. 2.5, 6. and he made light in the world, Gen. 1.3. three dayes before there were Sunne, Moone, or Starres, Gen. 1.14. And ſurely, the Father, the Sonne, and the Holy-Ghoſt, are moſt free.
Firſt, the Father is free: The rule of all his actions, is his owne will, Luk. 10.21. Luk. 12.32. Eph. 1.11. Mat. 11.26. Eph. 3.11.
Secondly, the Sonne is free, Mat. 17.26. Where our Saviour intimateth; If the ſonnes of Kings are free, much more the Sonne of the King of Kings. He therefore hath freedome in himſelfe, and giveth freedome to others, Ioh. 8.36. The rule of his workes, is his owne will, Mat. 8.3. Eph. 4.7. Joh. 1….24.
Thirdly, the Holy-Ghoſt is free. He is the free Spirit, Pſal. 51.12. He hath none to direct or counſell him, Iſa. 40.13. The rule of his working, is his owne will, 1 Cor. 12.11.
The Father, the Word, and the Spirit, are one moſt free God, who are bound to none, and have all one Power, one Eſſence, one Freedome.
CHAP. X.
The Father, the Sonne, and the Holy-Ghoſt, are eſſentially holy.
HOlineſſe is an eſſentiall propertie of God, Pſal. 22.3. None being holy as the Lord is, 1 Sam. 2.2. He hath holineſſe in himſelfe, and of himſelfe, and worketh holineſſe in us: yea, it is one of his Names. Luk. 1.49. Iſa. 57.15. His Name is Holy, and the Holy one of Iſrael, Iſa. 10.21. Iſa. 41.20. He onelyonly is holy, Rev, 15.4. The holyneſſe that we have, is accidentall in us, and we have it from him, and we depend on him. But the holyneſſe that is in the Lord, is eſſentiall and independent.
Firſt, the Father is holy; Chriſt in his prayer to him, calleth him holy Father, Joh. 17.11.
Secondly, the Sonne is holy; he is Gods holy one, acknowledged ſo by the Prophet, Pſa. 16.11. averred ſo by the Apoſtles, Act. 2.37. Act. 13.35. affirmed ſo to be by the Angel, Luk. 1.35. yea ſo confeſſed by the Divels, Luk. 4.34. Mar. 1.24. Holyneſſe is one of his Names, Rev. 3.7. he is the moſt holy, Dan. 9.23.
Thirdly, the Spirit is holy, Luk. 1.35. uſually therefore called the Holy-Ghoſt, whoſe Name hath oft times a double article in Greek put before it, whereas it is taken Perſonally for the bleſſed Spirit, the third Perſon of the Trinity, but it is never ſo put, when as it is taken for his gifts, as Luk. 3.21. Mat. 12.32. John 14.26. Act. 1.16. Act. 5.3, 32. Act. 7.51. Act. 13.2, 4. Act. 20.23, 28. Act. 21.11. Act. 28.25. Eph. 4.30. Heb. 3.7. Heb. 9.8. Heb. 10.15. and in divers other places of the New Teſtament, where it is in the Originall, foreign, that Spirit, that holy One. Firſt, to diſtinguiſh him from created Spirits. Secondly, to ſhew that holyneſſe is proper to him, he being holy in himſelfe, and worketh holyneſſe in us, in whom he dwelleth; Yea, Eph. 1.14. where there is alſo a double Article of the Neuter gender added to his Name: yet to prevent that blaſphemous opinion of the Arrians, and others, which make him onelyonly to be a gift of God, and a Power of God, and no certaine Perſon; the Apoſtle in the Relative, changeth the gender from the Neuter to the Maſculine: and our Saviour doth the like, Joh. 16.13. foreign: and ſo likewiſe, Joh. 15.26. and Joh. 14.26. the Article is Neuter, but foreign is Maſculine.
The Father, the Sonne, and the Holy-Ghoſt are one holy Lord God. John deſcribeth God three wayes, Rev. 4.8 Firſt, by his Attribute of Holyneſſe. Secondly, by his Names. Thirdly, by his Eternitie. Firſt, by his Holyneſſe, three times ſtiling him holy, as Iſaiah doth the like, …a. 6.3. with an Antiphony; one Angel anſwering another, they acknowledge one God, whom they worſhip, to be holy; and yet it is by ſaiah and John thrice repeated, to ſhew (as ſome of the Ancient Fathers and others doe thinke) the myſterie of the Trinitie. Secondly, there are three Names, Lord God Almightie. Thirdly, his Eternitie is deſcribed, in reſpect of us, in relation to all ſorts of times, which is, and which was, and which is to come. Firſt, which was, without beginning. Secondly, is of himſelfe, without cauſe. Thirdly, is to come; he will be for ever, without end. Where Father Sonne, and Holy-Ghoſt, one holy eternall Lord God, are deſcribed. Moreover, Joſhua ſpeaking of God uſeth one word ſingular, and another plurall, and joyneth them with Elohim, Joſh. 24.19. Hucedoſhim Elohim, which word for word, is (ipſe Dii ſancti) we cannot ſignificantly render it in Engliſh, but we tranſlate it, he is a holy God; where, in the unitie of the eſſence, there is a pluralitie of Holy Perſons. Firſt, the Father is holy. Secondly, the Sonne is holy. Thirdly, the Spirit is holy; who are not three Gods, but one holy God.
CHAP. XI.
The Father, the Sonne, and the Holy-Ghoſt are good.
GOodneſſe is an eſſentiall propertie of God, whereby he is every way good both in himſelfe and towards all his creatures, Pſa. 33.5. Pſa. 145.9. Pſa. 119.68. he is good, and doth good.
The Lord is eſſentially, abſolutely, immutably and perfectly good, without any dependance on any other, and without any limitation of his goodneſſe. The creature is good, ſo farre as in the being thereof it agreeth with the will of the Creatour by participating of that goodneſſe which God hath given it, 1 Cor. 3.8. Jam. 1.17. There is not the leaſt drop of goodneſſe in man, or Angel, which it hath not from the Creatour; God onelyonly is eſſentially good, and of himſelfe: 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 ſheweth the exceeding riches of his grace in his goodneſſe towards us through Chriſt, Eph. 2.7.
Secondly, the Sonne is good; he is the good Shepheard, that giveth his life for his ſheepe, Joh. 10.1. and knoweth his Sheepe, and is known of them, Joh. 10.14. Goodneſſe is eſſentially in Chriſt, as he is the Sonne of God, for ſo he is equall with him, Phil. 2.6. in Nature, as alſo in goodneſſe, and all his Attributes. But as he is the Sonne of Man, he received his goodneſſe, Joh. 7.16. my Doctrine is not mine, but his that ſent me.
Thirdly, the Holy-Ghoſt is good: he is the good Spirit, Nehem. 9.20. Pſal. 143.10. Wiſ. 12.1. yea, that which Matthew calleth, Mat. 7.11. good, Luke rendreth it the Holy Spirit, Luke 11.13. and the vulgar Tranſlation joyning both together, readeth it, the good Spirit.
Yet Father, Sonne and Holy Spirit, though three Perſons, are but one good Lord God, Mat. 19.17.
CHAP. XII.
The Father, the Sonne, and the Holy-Ghost are gracious.
THe Lord is infinitely gracious: he is alone truly gracious, Exod. 34.6. and that in and of himſelfe: he hath nothing to move him thereto, but his owne will, Exod. 33, 19 Rom. 9.13. Jam. 1.18. John 1.13. Our ſalvation d…pendeth on his grace, in regard of the beginning, progreſſe, and finiſhing of it; we can no way enter into heaven, or ſet forward one ſtep in that way, but as he helpeth us up by the ſcaling-Ladder of his owne graces to us in Chriſt; and thus the Kingdome of heaven ſuffereth violence, and the violent take it by force, Mat. 11.12.
Firſt, the Father is infinitely gracious: he is exceeding rich in grace, Epheſ. 2.7. and, according to the good pleaſure of his will, he enricheth us therewith, to the praiſe of the glory of his grace, Epheſ. 1.5, 6. and we are to pray to him for grace: ſo doth Paul, Epheſ. 1.2. Tit. 1.4. and John, Rev. 1.4.
Secondly, the Sonne is infinitely gracious, 1 Tim. 1.16. He ſheweth forth all long-ſuffering in Paul, for a patterne for them which ſhould hereafter beleeve: From his fulneſſe we receive grace for grace, Joh. 1.16. He is a full Veſſell, his overflowings filleth all his members. The Apoſtle telleth us, of the unſearchable riches of Chriſt, Eph. 5.8. 2 Cor. 8.9. And Chriſt telleth Paul, his grace is ſufficient for him, 2 Cor. 12.9. who giveth grace as he will, Eph. 4.7. To whom we are to pray for grace. So Paul, 1 Cor. 16.23. Eph. 1.2. and John, Rev. 1.5. 2 Joh. 3. and Peter, 2 Pet. 1.2.
Thirdly, the Holy-Ghoſt is infinitely gracious. He is the Spirit of grace, Zach. 12.10. Heb. 10.29. Luk. 2.40. He is rich in grace, giving his grace as he will, 1 Cor. 12.11. The will of men, and Angels, are limited by their power; they may will more, then they can effect: but the Power of the holy Spirit, in giving grace, and in all his workes, is limited onelyonly by his will, Iſa. 40.13. 1 Cor. 12.11. who giveth grace as he will: To whom we are to pray for grace. So doth Salomon, Cant. 4.16. and John likewiſe, Rev. 1.4.
The Father, the Word, and the Spirit, are one onelyonly gracious Lord God.
CHAP. XIII.
The Father, the Sonne, and the Holy-Ghoſt, are the true God.
TRuth is one of Gods Attributes, Exod: 34.6. who, in oppoſition to Idols, is alwayes ſtiled the true God, 2 Theſſ. 1.9. the Stock being a doctrine of vanitie, Jer. 10.8. and the Image a teacher of lyes, Hab. 2.18. God is true in himſelfe, Joh. 17.3. and true in his promiſes to his Church and people, Tit. 1.3. He cannot lye, Heb. 6.18. It is impoſſible for him to be mutable. He is the God that changeth not, Mal. 3.6. For, he is not as man, that he ſhould lye; nor as the ſonne of man, that he ſhould repent, Num. 23.19. Let God therefore be true, and every man a lyar, Rom. 3.4. The beſt of Creatures, even Angels, have in regard of themſelves a mutabilitie of nature: ſome continued not in the truth, Joh. 8.44. they kept not their first eſtate, Jude 6. Theſe he charged with folly, Job 3.18. Theſe, that did continue, did not ſtand through their owne ſtrength, but by vertue of Gods election of them, who are therefore called the elect Angels of God, 1 Tim. 5.21. But the Creature is ſubject to vanitie, Rom. 8.21. No Creature is eſſentially, abſolutely, independently true; for ſo, Truth is eſſentially proper to God: who is, firſt, immutably true in himſelfe; ſecondly, he is immutably true, in reſpect of his gifts and graces, which he beſtoweth on his Church and people.
And thus, firſt, every Perſon of the Deitie is true in himſelfe.
Firſt, the Father is true in himſelfe. Chriſt telleth the Jewes, He that ſent him is true, Joh. 7.28. He is the onelyonly true God, Joh. 17.3. The word (onelyonly) in that place reſtraineth not the Subject, but the Predicate. You have the word (onelyonly) twice ſo uſed in one Verſe, Jer. 32.30. Againe, he that beleeveth on the firſt Perſon onelyonly, excluding the Sonne and the Holy-Ghoſt, beleeveth not rightly on the true God, but is an Antichriſtian, 1 Joh. 2.22, 23.
Secondly, the Sonne is true in himſelfe. He, with the Father and the Holy-Ghoſt, is the true God, 1 Joh. 5.20. where Chriſt is called the true God. He is Truth, 1 Joh. 14.6. It is one of his Names, Rev. 3.7.
Thirdly, the Holy-Ghoſt is true. He is Truth, 1 Joh. 5.6. 1 Joh. 2.27. and therefore of the ſame eſſence with the Father and the Sonne, who is the true God, and is Truth.
Secondly, all the three Perſons are immutably true, in their gifts and graces; all the gifts of God being without repentance, Rom. 11.29.
Firſt, the Father is immutably true, in regard of his gifts and graces: In the Father of Lights there is no variableneſſe, nor ſhadow of change, Jam. 1.17. Where, if you take the word Father either eſſentially, or perſonally, this Truth ſtandeth firme, That the Father is immutably true, in regard of his gifts and graces.
Secondly, the Sonne is immutably true, in regard of his gifts and graces, Rev. 3.7. Jeſus Chriſt the ſame yeſterday, and to day, and for ever, Heb. 13.8. He is the true and faithfull witneſſe, Rev. 3.14.
Thirdly, the Holy-Ghoſt is immutably true. He is the Spirit of Truth, Joh. 14.17. Joh. 15.26. who will guide us into all truth, Joh. 16.13. The word which the Holy-Ghoſt ſpeaketh, muſt needs be fulfilled, Act. 1.16.
The Father, the Word, and the Spirit therefore are one true God; who is true in himſelfe, and immutably true in all his Promiſes to his Church and people.
CHAP. XIV.
The Father, the Sonne, and the Holy-Ghoſt, are one living God.
LIfe is eſſentially proper to God, Deut. 32.40. He onelyonly hath immortalitie, 1 Tim. 6.16. He hath his life and eſſence of himſelfe, and is therefore ſtiled, 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 corporall life, and delivering their bodies from danger; and alſo preſerving the Spirituall life of his Saints, to his heavenly Kingdome, 2 Tim. 4.18. and delivereth not onelyonly their bodies, but alſo their ſoules from ſpirituall death, and eternall deſtruction.
And ſurely, the Father, the Sonne, and the Holy-Ghoſt have life.
Firſt, the Father hath life, Joh. 5.26. he is the living God, Mat. 16.16. Joh. 6.69.
Secondly, the Sonne hath life in himſelfe, Joh. 5.26. Life indeed was given to him, as he was a Mediatour of his Church; but in him is life, Joh. 1.4. and that of himſelfe, as God; and therefore Chriſt, who is Jehovah, (ſo Iſaiah calleth him) ſweareth as he liveth, Iſa. 45.25. with Rom. 14.10.11. Job acknowledgeth, that his Redeemer liveth, Joh. 19.25. yea, he is the living God, for the faithfull are the Church of the living God, 1 Tim. 3.15. but the Church is Chriſts, Cant. 2.16. Cant. 6.3. Epheſ. 5.27. He is life, Joh. 14.6. and our life. Col. 3.4.
Thirdly, the Holy-Ghoſt hath life in himſelfe; he is the incorruptible Spirit, Wiſd. 12.1. he is the living God: for the faithfull, who are ſaid to be the temples of the Holy-Ghoſt, 1 Cor. 6.19. are ſaid to be Temples of the living God, 2 Cor. 6.16. Becauſe the Holy-Ghoſt, who is the living God, dwelleth in them, as in his Temple. The Spirit is life, Rom. 8.10. Firſt, he is the life of the ſoule, regenerating it; Secondly, he is the life of the body, quickning it, and raiſing it up, Rom. 8.11.
Thus the Father, the Sonne, and the Holy-Ghoſt, is, Jer. 10.10. the living God, (Hu Elohim Caiim) which we cannot expreſſe in Engliſh: there being one word ſingular, and another plurall joyned with Elohim, a word of the plurall number, (ipſe Dii viventes) Hu, or He, there is the unitie: Elohim Caiim, living Gods; there is the pluralitie of Perſons: life being eſſentially proper to the Father, to the Sonne, and to the Holy-Ghoſt; who, though three perſons, yet are but one living God.
CHAP. XV.
The Father, the Sonne, and the Holy-Ghoſt, are glorious.
GLorie, as alſo Life, Wiſedome, Truth, Goodneſſe, Holyneſſe, &c. are the eſſence of God. Theſe in creatures are accidents, and qualities; but in the Creatour, in whom there are no accidents, but whatſoever is in him is his eſſence: theſe therefore are his eſſence. Moſes deſireth to ſee Gods glory, Exod. 33.18. the Lord anſwering telleth him, Exod. 33.20. Thou canſt not ſee my face: for there ſhall no man ſee me, and live; intimating, that his face, or eſſence, or glorie, are all one; and ſo it is in all other of his Attributes.
Glorie belongeth onelyonly to God, to whom we are to aſcribe it as moſt due, yea, onelyonly due, Math. 6.13. 1 Tim. 1.17.
There is in God, both a Perſonall and an eſſentiall glorie.
Firſt, there is in God a Perſonall glorie; as, Firſt, the Fathers glorie, is to beget the Sonne, Joh. 17.5. Secondly, the Sonnes glorie, is to be begotten of the Father, Joh. 1.14. and to be equall with him, Phil. 2.6. Thirdly, the Holy-Ghoſts glorie, is to proceed from both, and to be equall with both.
Secondly, there is in God an eſſentiall glorie, which is not appropriated to any Perſon of the Deitie, but is common to all three Perſons: and thus glorie is taken two wayes;
Firſt, improperly, for that worſhip and honour which the Church of God aſcribe to him, both by praying to him, and prayſing of him, which is the ſame with our gloryfying of God; and of this God ſpeaketh, Iſai. 42.7. I will not give my glorie to another; but of this hereafter.
Secondly, more properly, for that excellent Nature that is in God, who is glorious in himſelfe, and alſo glorious in his gifts and graces, which he giveth to his Church; this is eſſentially proper to the Father, to the Sonne, and to the Holy-Ghoſt.
Firſt, the Father hath glorie in himſelfe, and giveth glorie to his Church; he prepareth a kingdome for the faithfull, Mat. 25.34. and it is his good pleaſure to give it them, Luke 12.32. he is the Father of glorie, Eph. 1.17.
Secondly, the Sonne hath glorie in himſelfe, Joh. 2.11. Mat. 19.28. Joh. 12.41. Jude, verſe 24. and he giveth glorie to the faithfull, Joh. 17.22. Joh. 14.2. and he is the Lord of glorie, 1 Cor. 2.8.
Thirdly, the Holy-Ghoſt hath glorie in himſelfe, who both prepareth glorie for the faithfull, and alſo prepareth the faithfull for glorie, and is the Spirit of glorie, 1 Pet. 4.14.
The Father, the Sonne, and the Holy-Ghoſt are one glorious Lord God, who hath glorie eſſentially proper to him, and doth give grace and glorie to the faithfull, Pſal. 84.11. who is ſtiled, Firſt, the God of glorie, Act. 7.2. in regard of that glorie which he hath in himſelfe, and of himſelfe: Secondly, the King of glorie, Pſal. 24. in regard of that glorie he giveth to his Church.
CHAP. XVI.
The Father, the Sonne, and the Holy-Ghoſt, are bleſſed.
BLeſſedneſſe is an eſſentiall propertie of God, who hath bleſſedneſſe in himſelfe, and of himſelfe, being free from all evill of all ſorts whatſoever, and aboundeth with all kind of Good; he perfectly knoweth, and certainely enjoyeth his owne bleſſedneſſe; he, to and for himſelfe, is ſufficient, and needeth no helpe of any, Pſal. 16.2. Job 22.3. Job 35.6, 7. Rom. 11.35. Pſal. 50.7, 8.9, 10.11, 12. God is debtor to none, men and Angels owe all that they have unto him.
He is the bleſſed God, 1 Tim. 1.16. 2 Tim. 6.15.
Firſt, the Father is bleſſed for evermore, 2 Cor. 11.31. ſo the high Prieſt acknowledged him, Marke 14.61.
Secondly, the Sonne is bleſſed for ever, Rom. 9.5. the children of the Jewes ſo acknowledged him, Mar. 11.9, 10. yea, (ſaith the Pſalmiſt) the Nations ſhall call him bleſſed, Pſal. 72.17. ſo Paul, Tit. 2.13.
Thirdly, the Holy-Ghoſt is bleſſed. Bleſſed be the glorie of the Lord from his place: or, as the Originall will beare it; the bleſſed glorie of the Lord, &c. Ezek. 3.12. I know, that ſome referre this place to Chriſt, as ſpoken more peculiar of him; others, to Father, Sonne, and Holy-Ghoſt: but I rather think that acclamation to be given eſpecially to the Holy-Ghoſt, the Spirit of glorie, 1 Pet. 4.14. whoſe Divine work on the Prophet is twice mentioned almoſt in the ſame words both immediately before, and immediately after this acclamation, Ezek. 3.12, 13, 14. Then the Spirit tooke me up, and I heard behind me a voyce of a great ruſhing, ſaying, Bleſſed be the glorie of the Lord from his place; I heard alſo the noiſe of the wings of the living creatures that touched one another, and the noiſe of the wheeles over-againſt them, and a noiſe of a great ruſhing: ſo the Spirit lifted me up.
Thus Father, Sonne, and Holy-Ghoſt are one and the ſame bleſſed Lord God: though the Sonne hath his perſonalitie from the Father, that begetteth him, Heb. 1.5. and the Holy-Ghoſt hath his from the Father, and the Sonne, from whom he proceedeth, Joh. 14.26. Joh. 15.26. yet the Sonne and Holy-Ghoſt are God of themſelves, and have their bleſſedneſſe (as being of one eſſence, ſubſtance, and nature with the Father) of themſelves, even as the Father hath, who are mutually in each other, Prov. 8.30. the Father in the Sonne, and the Sonne in the Father, Joh. 14.11. Joh. 10.38. and the Father and the Sonne are in the Spirit, Zach. 7.12. and the Spirit in them, 1 Cor. 2.11. even as the Spirit of of man is in man: being moſt abſolutely happy in action and contemplation. To whom let us give praiſe, and ſay with the Pſalmiſt, Bleſſed be the Lord God, the God of Iſrael, who onelyonly 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.