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The Equality of the Father Son and Holy Ghost · Benjamin Austin

The Equality of the Father Son and Holy Ghost, Book 4

The fourth Booke.

Divine Honour is given to FATHER, SONNE, and HOLY-GHOST.

CHAP. I.

The Scriptures manifeſt the Sonne and the Holy-Ghoſt to be God equall with the Father by aſcribing to them equally with the Father, ſuch Honour and religious worſhip as is due to God onelyonly.

THEY who have the ſame Honour, or religious Worſhip given truly to them, which is given to the Father, are God equall with the Father.

But the Sonne and Holy-Ghoſt have the ſame honour given truly unto them, as is given to the Father.

Therefore the Sonne, and Holy-Ghoſt are God, equall with the Father.

I ſhall firſt cleare the major, (though undeniably true) and then ſhew the truth of the minor in divers particulars.

The Lord is a jealous God, Exod. 20.4. As a King of his Church he will not endure a partner in his throne: or as a Husband of her, he will not away with a Rivall in his bed. He will not give his Glory to another, nor his praiſe to Graven Images, Iſai. 42.8. We are to worſhip the Lord, and to doe ſervice to him onelyonly, Mat. 4.8. we are not to doe ſervice to any that is not a God by Nature, Gal. 4.8. The Apoſtle blamed the Heathen for this ſinne, much more it is blame-worthy in Chriſtians. He may winke at groſſe Idolatries in them, Act. 17.30. which he will not pardon in his owne people, Amos 3.2. The Lord knew Iſrael by his mercies, and he will make Iſrael know by his judgements what it is to ſinne againſt him. If therefore the Heatheniſh Galathians may not doe ſervice to them that are not Gods by Nature, much more may not Chriſtians give this honour unto him, who is not a God by Nature. Where the diſtinction inter foreign, will not ſerve the true, for he reproveth them that foreign gave ſervice to them which by nature are no Gods. If the Lord Jeſus be no God by Nature, nor the Holy-Ghoſt, how is that Divine Honour hath been given to the Sonne and Holy-Ghoſt equally with the Father? Doth not the Scripture enjoyne ſuch worſhip to be given to them as is due to God alone? For firſt Religious worſhip is due to Father, Sonne, and Holy-Ghoſt; Firſt, from Men: Secondly, from Angels: Thirdly, we are to obey and ſerve: Fourthly, Love: Fifthly, Heare: Sixthly Know: Seventhly, Believe: Eightly, Hope or truſt in them: Ninthly, to be baptized in their name: Tenthly, Paul ſweareth by them: Eleventhly, we are to pray to them: Twelfthly, praiſe is given to them by men: Thirteently, Angels: Fourteenthly, the Temple was built: Fifthteenthly, and Sacrifice offered to them: Sixthteenthly, we are to glorifie in our lives the Father, the Sonne, and the Holy-Ghoſt, who though diſtinguiſhed into three Perſons, yet are Eſſentially one, and the ſame eternall and everliving Lord God.

CHAP. II.

Divine worſhip is due from man to the Father, to the Sonne, and to the Holy-Ghoſt,

DIvine and Religious Worſhip is due to God, both from men and Angels.

Firſt, Religious worſhip is due to God from men. So our Saviour anſwered Satan tempting him to worſhip him, Mat. 4.4. Thou ſhalt worſhip the Lord …y God, and him onelyonly ſhalt thou ſerve.

This one God whom we are to worſhip, is the Father, the Sonne, and the Holy-Ghoſt.

Firſt, God the Father is to be wor…hiped. The true Worſhippers worſhip the Father in Spirt and in truth, and the Father ſeeketh ſuch to worſhip him, Joh. 4.23.

Secondly, the Sonne is to be worſhiped. So Iſaiah ſheweth that every knee ſhall bow to him, Iſa. 45.23. That this was the Lord Jeſus, Paul manifeſteth, Rom. 14.10, 11. So likewiſe the Church is commanded, Pſa. 45.11. He is thy Lord (it is ſpoken of Chriſt) and worſhip thou him. Yea, all the faithfull are thus enjoyned, Pſal. 2.12. Kiſſe the Sun leſt he be angry? There was a kiſſe of homage due to Chriſt from all the world, even ſuch a kiſſe of homage Samuel gave to Saul, when he anointed him King, 1 Sam. 10.1. Idolaters did ſuperſtitiouſly give this to their Idols; as the Arabians when they ſaw the new Moon, becauſe they could not reach to kiſſe her, they kiſſed their hands in homage to her; from this Idolatry Job purgeth himſelfe; If I beheld the Sun when it ſhined, or the Moone walking in brightneſſe; And my heart hath been ſecretly inticed, or my mouth hath kiſſed my hand; This were an iniquity to be puniſhed by the Judge, for I ſhould have denyed the God that is above, Job 31.26, 27, 28. Thus the Iſraelites gave this kiſſe of homage to their Calves, Hoſ. 13.2. and to Baal, 1 King. 19.18. giving that worſhip due to Chriſt to their Idols; yea, when Chriſt required faith of the blind man, he received faith and worſhip of him, Joh. 9.35.38. he was alſo worſhipped of the holy women, Mat. 28.9. and of his Diſciples, Luke 24.52. Mat. 28.17. and of the Cananitiſh woman, Mat. 15.25.

Thirdly, the Holy-Ghoſt is to be worſhiped, Pſal. 95.6. The Prophets inviteth all to worſhip him, whom he after introduceth, ſpeaking in the foure next verſes, where the Apoſtle ſheweth to be the Holy-Ghoſt, Heb. 3.7, 8, 9, 10, 11. The Church miniſtred unto the Lord and faſted, Act. 13.2. that the Lord whom they miniſtred in the Holy Ghoſt is evident, for he that was ſupplicated to, and worſhiped, giveth an anſwer to them; As they miniſtred to the Lord and faſted; ſeparate me Paul and Barnabas for the worke whereunto I have called them; and they obey his voyce and ſend them forth at his command, Act. 13.4. and ſurely, he that hath Temples conſecrated to his ſervice, hath, or ough to have worſhip given to him in thoſe Temples. How therefore are we the Temples of the Holy-Ghoſt? 1 Cor. 3.16, 17. 1 Cor. 6.19. why are we conſecrated in baptiſme to his worſhip and ſervice? Mat. 28.19. if we may not worſhip him? if we may not ſerve him? moreover we are to believe in him, (ſo we profeſſe in the Creed.) Him therefore whom we beleeve in, we may worſhip. The Apoſtle joyneth faith and invocat…on together, Rom, 10.14. we are therefore to ſerve God the Spirit; So Ambroſe Lib. 2. de Spirit. Sanct, would have Phil. 3.3. to be read according to the Originall.

The Sonne, and the Holy-Ghoſt in whom (as I ſhall ſhew) we are to beleeve in with the Father, and to whom in baptiſme we give up our names to ſerve them, who are one God with the Father, ought to have one and the ſame worſhip given to them with the Father, who will not give his glory to another: neither would he joyne himſelfe in covenanting with his Church, to have the ſame worſhip given by her to them, if that they were not in the forme of God, and had not one and the ſame Eſſence with him, being equall with him in Majeſtie and glory.

CHAP. III.

The Angels do worſhip, ſerve, and miniſter at the command of the Father, of the Son, and of the Holy-Ghoſt.

DIvine worſhip is due to God from Angels, Neh. 9.6. The Hoast of heaven worſhipeth him, and he commandeth and giveth charge to them, Pſal. 91.11. and they are miniſtring ſpirits, Heb. 1.14. ſent forth at the command of the Father, of the Sonne, and of the Holy-Ghoſt.

Firſt, Angels are miniſtring ſpirits ſent forth at the Fathers command, Heb. 1.7. They behold his face, Mat. 18.10. they ſtand in the preſence of thi… great King, and are ready to doe his will, who doe give worſhip to him, Rev. 5.11, 12, 13. as John there ſheweth; They worſhip him who ſent Iſaiah, Iſai. 6.2, 9. which was the Father, Iſai. 48.16.

Secondly, Angels are miniſtring ſpirits ſent forth at the Sonnes command, Rev. 22.16. and did miniſter to him, Mat 4.11. they are his Angels, Mar. 13.27. Mat. 13.41. 2 Theſ. 7.8. and ſerve him, but attend us, Pſa. 91.11, 12. Satan cited this place falſly, Mat. 4.6. two wayes, Firſt, he corrupted the Text, he left out part of it: Secondly, he miſ-applyed the Text to the Lord Chriſt it being onelyonly true of his Members, for whom he hath procured this miniſtery: for the Lord Jeſus is the head of the Angels, Col. 2.18. and …ardeth them, they keep not Chriſt himſelfe, they were made by him, and for him, Col. 1.16. they worſhip him, Rev. 5.11, 12. Heb. 1.6. ſo Iſaiah ſheweth, Iſa. 6.2.3. they worſhip him who ſent the Prophet Iſaiah. That it is the Lord Chriſt whoſe glory Iſaiah ſaw when he was ſent by him. John a faithfull interpreter affirmeth, Joh. 12 40, 41. yea, not onelyonly the good Angels worſhip him, but evill Angels alſo, Firſt, acknowledge Chriſt and obey him. Mar. 1.27. Secondly, they profeſſe Chriſt, and acknowledge him to be the Sonne of God, Mar. 1.21. Luke 4.34. Thirdly, they worſhip him, Mar. 5.6. Fourthly, they pray to him and beſeech him, Mar. 5.10. Luke 8.28. Fifthly, they feare, Mar. 5.7. Luke 8.31. Sixthly, they believe, Jam. 2.19. That worſhip which the proud Spirit would have Chriſt, Matth. 4. given him, he giveth to Chriſt fearefully, ſervilely, forcedly, Mar. 5.

Thirdly Angels are miniſtring Spirits ſent forth at the Holy-Ghoſts command. So Luke ſheweth, Act. 10. Cornelius ſending men to Peter at the command of an Angel, yet the Holy-Ghoſt is ſaid to ſend them, Act. 10.20. He ſent that Angel to warne Comelius, who is ſaid to be warned from God by an holy Angel, Act. 10.22. it being God the Holy-Ghoſt as I have ſhewed) that ſent him. An Angel is by him imployed as a meſſenger to direct Philip to Gaza, Act. 8.26. Where the Holy-Ghoſt (as the Syriack expreſſely ſheweth) imployeth Philip in preaching to the Eunuch, Act. 8.29. yea, the Angels worſhip the Holy-Ghoſt; for he that ſent Iſaiah was worſhiped of Angels, Iſa. 6.2, 3, 9. That this was the Holy-Ghoſt who ſent him, Paul a witneſſe beyond exceptions teſtifieth it, Act. 28.25. and Iſaiah himſelf averreth it, Iſa. 48.16.

The Father, the Sonne, and the Holy-Goſt are of one and the ſame Divine Eſſence and Nature, having one and the ſame Religious worſhip given them of Angels. And ſurely thoſe who have Divine worſhip, given them of the Holy Angels, may be worſhiped of the Faithfull; for they direct us to God as the onelyonly object of Religious adoration, and Divine worſhip, Rev. 19.10. Rev. 22.9. who is alone worthy of worſhip and honour, and is onelyonly religiouſly to be ſerved and obeyed as of Angels, ſo of men.

CHAP. IV.

We are to obey and ſerve, Father, Sonne, and Holy-Ghoſt.

WE are to obey the Lord, and ſerve him with all our heart, and with all our ſoule, Deu. 10.12. It was Samuels command to Iſrael, that they ſhould ſerve the Lord-onelyonly, 1 Sam. 7.5, and Iſraels commendation by Samuel, that they ſerved the Lord onelyonly, 1 Sam. 7.4. It is the honour which he requireth of us, and which he will not give to another; this obedience he accounteth for ſacrince, Heb. 13.16. yea, he preferreth it before ſacrifice, 1 Sam. 15.22. It was the ſinne of the Idolatrous Gentiles to give the Lords ſervice to Devils, 1 Cor. 10. and to ſerve the creature more then the Creator, Rom 1.25. whenas they yeilded obedience, and did ſervice to them which by nature are no Gods, Gal. 4.8. we who are dehorted from being the ſervants of men, are exhorted to ſerve and obey the Father, the Sonne, and the Holy-Ghoſt.

Firſt, the Father is to be obeyed and ſerved. And herein we have the example of Chriſt, who was in the forme of God, and equall with God in regard of his Divine Nature: yet taking on him the forme of a ſervant, he humbled himſelf, and as Man became obedient, Phil. 2.6, 7, 8. or as the Apoſtle expreſſeth it, Heb. 5.8. Though a Sonne, …et learned he obedience. Obedience being not due in regard of ſtis Divine Nature, but he barned it as Man. Though he was moſt deare to his Father, yet the Father impoſeth, and the Sonne willingly undergoeth both a bitter death on his body, as alſo the wrath of God lying heavy on his ſoule, Iſa. 53.4, 5, 6. which made his body to ſweate no faint dew, but ſolid drops of bloud, Luke 22.43. and his ſoule (as Mark expreſſeth it) began foreign to be aſtoniſhed with terrour, and ready to dye with griefe, Mar. 14.33. Theſe unknowne ſufferings, felt by him, not diſtinctly known to us, made him to complaine to the Apoſtles, Mar. 14.34. and to cry to his Father, Mar. 14.36. Mar. 15.34. Heb. 5.7. And yet he for our ſakes, and for our example willingly obeyed and ſuffered. And there is good reaſon why we ſhould obey likewiſe the Father, we are not our own, we are his, Joh. 17.16. Thine they are, faith Chriſt of his Diſciples to his Father.

Secondly, the Sonne is to be obeyed, and ſerved. It was propheſied of Chriſt, Pſal. 72.11. Dan. 7.14.27. All Nations ſhould ſerve him; this Kingdome is given to him as the Sonne of Man, Dan. 7.13, 14. Luke 1.32. but it was his own as he is the Sonne of God, John 16.15. The Lord Jeſus is Lord of all, Act. 10.36. Firſt, by right of Creation, he created all, John 1.2. Col. 1.16. Secondly, by right of preſervation, he preſerveth all, Heb. 1.3. Col. 1.17. Thirdly, by right of redemption, he redeemed all his Elect, Eph. 5.25. 2 Tim. 2.6. 1 Joh. 2.2. Fourthly, by right of dominion, he ruleth all, Rev. 19.16. Eph. 1.22. and therefore he is ſurely to be obeyed and ſerved. He reproveth them that call him Lord, and doe not the things that he commandeth, Luke 6.46. The Iſraelites were commanded to obey the voyce of the Angel that went before them, for Gods Name was in him, Exod. 23.21. which was Jehovah, Exod. 13.21. with Exod. 14.19, 24. Deut. 1.31, 32. even the Lord Chriſts, 1 Cor. 10.9. God the Father being in him, and he in the Father, John 14.10. Joh. 10.38. And Iſaias commandeth us to ſanctifie the Lord God of Hoaſts himſelfe: Let him be your feare, and let him be your dread, and he ſhall be for a Sanctuary but for a ſtone of ſtumbling, and for a rock of offence to both the houſes of Iſrael, Iſai. 8.13.14. That this Lord of Hoaſts whom we are commanded to obey and ſerve, was the Lord Jeſus: we have foure unerring Interpreters: Firſt, Old Simeon guided by the Holy Ghoſt, Luke 2.25, 34. Secondly, Chriſt himſelfe, Mat. 21.48. Luke 20.18. Thirdly, Peter (to whom the Goſpell of Circumciſion was committed) 1 Pet. 2.7. and Fourthly, Paul (to whom the Goſpel of uncircumciſion was committed) Rom. 9.33. all agreeing and interpreting of Chriſt whom we are to ſerve, Col. 3.24. and ſurely there is good reaſon why we ſhould obey and ſerve him, we are not our owne, we are his, 1 Cor. 5.15. 1 Cor. 7.22. purchaſed with his own bloud, Acts 20.28. and we muſt bring into Captivity, every thought to the obedience of Chriſt, 2 Cor. 10.5.

Thirdly, the Holy-Ghoſt is to be obeyed and ſerved; Stephen complaineth of the Jewes for reſiſting the Holy-Ghoſt, Acts 7.51. Ye alwayes reſiſt the Holy-Ghoſt, as your Fathers did, ſo doe you. Their Fathers reſiſted him in the Wilderneſſe rebelling againſt him and vexing him, Iſai. 63.10. and grieving him, Heb. 3.7, 9, 10. The Church of Antioch obey him in ſending forth Paul and Barnabas, Acts 13.4. who were to doe the worke he appointed them, Acts 13.2. who did obey him in their travels, Acts 13.4. Acts 16.6. and ſo did Philip, Acts. 8.29, 30. who being by him, bid onelyonly to goe to the Chariot of the Eunuch, he ran thither. And ſurely there is good reaſon why we ſhould obey the Holy-Ghoſt, we are not our own, but his, ſo the Apoſtle ſheweth 1 Cor. 6.20. That this is the Holy-Ghoſt, is evident; for his we are whoſe Temples we are: but we are the Temples of the Holy-Ghoſt,, as the Apoſtle did ſhew in the former verſe, whom we are to ſerve and obey as God in his Temple.

Oh let us ſtrive to ſerve and obey the Father, the Sonne, and the Holy-Ghoſt, whoſe we are, in regard of all their Works both common and Eſſentiall (as I have ſhewed) to whom by ſo many wayes are we tyed to ſervice and obedience; but more eſpecially are we bound to love him, for he hath loved us firſt, 1 Joh. 4.19.

CHAP. V.

We muſt love the Father, the Sonne, and the Holy-Ghoſt.

GOD is the onelyonly proper Object of our love, whom we muſt love for himſelfe, but our Brother in and for God. He is to be loved with all our heart, with all our ſoule, and with all our might; this is the firſt and treateſt Commandement, Mar. 12.30. He is one Lord, Mar. 12.29. but three Perſons, the Father, the Sonne, and the Holy-Ghoſt, who is thus to be loved.

Firſt, the Father is thus to be loved. This the Apoſtle ſuppoſeth: If any man love the world, the love of the Father is not in him, 2 John 2.15.

Secondly the Sonne is thus to be loved. This our Saviour enjoyneth us to love him above our Neighbour of what neere relation ſoever he be to us, yea, above our ſelf; and therefore with the love required in the firſt and great Commandement. It being that love which is due to God alone, Luke 14.26. If any man come to me, and hate not his Father; and Mother, and Wife, and Children, and Brethren, and Siſters, yea, and his owne life alſo, he cannot be my Diſciple. The Father loveth them that love the Sonne, John 14.24. And no marvell for the loving of the Sonne, is the loving the Father; and the hating of the Sonne is the hating of the Father alſo, John 15.23, 24. Three times did the Lord demand of Peter, who had three times denyed his Lord. Simon ſonne of Jonas lovest thou me, John 21.15, 16, 17. yea, the Apoſtle Paul commandeth, 1 Cor. 16.22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha, accurſed till the Lord commeth. And ſurely, the love of Chriſt to us was boundleſſe, Ephe. 3.19. our love to him muſt be ſo likewiſe, if poſſibly we can, he is the Firſt and the Laſt, Rev. 1.17. Rev. 2.8. The firſt good cauſe, and the laſt good end he is the chiefe good to the ſoule, and therefore to be loved above all by the ſoule.

Thirdly, the Holy-Ghoſt is thus to be loved. This the Apoſtle John ſuppoſeth. Every one that loveth him that begat, loveth him alſo that is begotten of him, 1 Joh. 5.1. We are begotten and regenerated of the Spirit, John 3.5, 6, 8. whom we are to love above our Brother that is begotten of him: for we are to love our Brother in him, and for him. Paul beſeecheth the Romans by the love of the ſpirit, Rom. 15.30. Not that love wherewith he loved us, but wherewith we love him. I beſeech you ſaith he, for the Lord Jeſus ſake, and for the love of the ſpirit, that ye ſtrive together is your prayers to God for me; But why ſaith he, for the Lords ſake, and for the Spirits ſake, or for the love of the Spirit. Surely it was to ſet forth unto them his vehement obteſtation or greater deſire. There being a greater tye of love that we are bound withall to the Lord Jeſus, and to the Holy-Ghoſt, then there is to any particular Brother, or to the whole Church of God, for theſe are equally to be loved with the Father.

Thus the Father, the Sonne, and the Holy-Ghoſt is that one Jehovah, our God whom we muſt love with all our hearts, with all our ſoules, and with all our mights, Deu. 6.4, 5. where there is two cauſes imployed, why we ought to love this one Lord; Firſt, for his, own Nature and being. He is Jehovah, who as he hath being of himſelf, and giveth being to us: ſo he is to be loved of himſelf and for himſelf, but our Brother is to be loved in him and for him; Secondly, for his Covenant of grace which he made with his Church and people, which brought Iſrael out of Egypt, which gave his Law to Iſrael, which was the Father, the Sonne, and the Holy-Ghoſt (as I have ſhewed.) If therefore our love be free, let us ſet it on him, who is worthy to be loved; but if our love be vendible, who is fitter for it then God, who hath paid ſo deare a price for it, and ſo dearely bought it? Let us give him our Mites, who hath given us ſo many Talents? Let us love him with all our hearts, who hath loved us with ſuch an infinite love? Let our whole affection of love be wholly placed on him who is truly lovely, who placed his love on us, when there was nothing in us worthy of his love; for he did not finde, but did make us lovely, Ezek. 16.6.

CHAP. VI.

We muſt heare the Father, the Sonne, and the Holy-Ghost.

AS we muſt give Divine Worſhip to God, ſerve him, and love him; So muſt we like wiſe believe … him who is the onelyonly object of our Faith. It is the honour of the true God to be believed on his Word: but man who is ſubject to errour, 1 Cor. 13.7. may not challenge this to himſelf. The Lord can neither deceive, nor be deceived: but the beſt of Men may deceive, and be deceived, Gal. 2.13 1 King. 13.18. we Therefore

Firſt, Heare God;

Secondly, Know God,

Thirdly, Beleeve in God,

Fourthly, Hope and truſt in him.

First, we muſt heare God. He that is of God, heareth God and his word, John 8.41. It is the marke that Chriſt giveth to his Sheep, that they will not heare the voyce of ſtrangers, John 10. yea, hearing is the ordinary meanes of ſalvation, Rom. 10.13, 14. That which David called a boring of the eare, Pſal. 40. the Apoſtle citing that place, called it a fitting of the body of Chriſt, Heb. 10.5. A body haſt thou fitted me, why? becauſe the eare was a principall member, whereby he gave obedience to God his Father. This duty we owe to God alone, to whoſe Word we muſt yeild the obedience of faith, Rom. 16.26. and therefore beleeve, becauſe he ſpeaketh. It is the Pſalmiſt argument, He that made the eare, ſhall he not heare? Pſal. 94. And ſurely, we may likewiſe conclude, He that made the eare, ſhall not he be heard? In regard therefore of creation, we owe this duty to Father, Sonne, and Holy-Ghoſt.

Firſt, the Father is to be heard. This Chriſt ſuppoſeth, when that he ſaith, Luke 10. He that heareth me, heareth him that ſent me. Chriſt indeed as God and Man, as he was the Miniſter of Circumciſion, Rom. 15.8. the great Doctor of the Church taught them from his Father, John 12.49. He came in his Fathers Name, John 5.43. and his Doctrine was his Fathers, John 7.16. He did not ſpeake of himſelf, John 7.17. But as he is the Sonne of God equall with the Father, ſo we are to heare him as we heare the Father, thus he beareth witneſſe of himſelf, John 8.18.

Secondly, the Sonne is to be heard, Epheſ. 4.21. So the Father commandeth, Mat. 17.5. This is my well-beloved Sonne, heare him. The Sonne himſelfe requireth it, and promiſeth eternall life to them that heare him, John 5.24. And the Holy-Ghoſt enjoyneth it, D…ut. 18.15. Heb. 2.5. Heb. 12.25. threatning deſtruction to them that will not heare him; and Chriſt telleth you that his ſheepe have his eare-marke by which they are known, They heare his voyce, Joh. 10.4, 5. we muſt heare the Voyce of Chriſts Miniſters, but it is only as they are his Embaſſadors, and are not to be heard in their owne, but in his Name.

There is therefore a great deale of difference between the hearing of Chriſt, and the hearing a Diſciple of Chriſt Jeſus. Firſt, the Lord Jeſus is to be heard as the Law-giver, Joh. 13.34. but they are to be heard as the Interpreters of the Law; Secondly, the Lord Jeſus is to be heard of and for himſelf: the Word we receive is his Word, Col. 3.16. and he delivereth it in his own Name, Verily I ſay unto you, John 3.3, 5, 11. Joh. 5.24, 25. Joh. 6.47, 53. Joh. 8.51. Joh. 10.7. Joh. 12.24. He oppoſeth his own Authority againſt the falſe gloſſes of the falſe Teachers, Mat. 5.22, 32, 34, 39, 44. If he did urge Scripture, it was not that he did receive teſtimony from any of the Writers thereof, Joh. 5.33, 34. but firſt, in regard of his Hearers weakneſſe, who not knowing him to be the Sonne of God, preferred the writings of his ſervants the Prophets before his Word, Joh. 5.39. ſecondly, it was to teach us by his example what to doe; thirdly, it was not to confirme his words to us by Scripture, but to confirme to us our faith in the Scriptures. But the word that the Prophets and Apoſtles had, was from him. That which I have heard from the Lord of Hoasts, the God of Iſrael, have I ſhewed you ſaith Iſaias, Iſai, 21.10. and that which I received from the Lord Jeſus, delivered I unto you, ſaith Paul, 1 Cor. 11.23. they deliver the word not in their own names, but in the Name of Chriſt, whoſe Embaſſadors they are, and in whoſe ſtead they are to be heard, 2 Cor. 5.20.

Thirdly, the Holy-Ghoſt is to be heard. Let him that hath an Eare, heare what the Spirit ſaith unto the Churches, Rev 1.7, 11, 17, 29. Rev. 3.6, 13, 22. It was a ſinne reproved in the Jews by Stephen, that were uncircumciſed, not onelyonly in heart, but alſo in eare, who did alwayes reſiſt the Holy-Ghoſt, Act. 7.51. His power they could not reſiſt, but his Doctrine they did, whenas they would not hear it, they would not receive it. And it was confeſſed by the Jewes as a great tranſgreſſion, Nehem. 9.3O. that they would not give care to the Spirit of God, teſtifying aga…nſt them by the Prophets.

We are therefore to hear the Father, the Son, & the Holy-Ghoſt: yea, the hearing of one, is the hearing of all, the deſpiſing of one, is the deſpiſing of all. He that heareth the Sonne, heareth the Father, Joh. 5.38. Luk. 10.16. He that heareth the Holy-Ghoſt, heareth likewiſe the Sonne, Rev. 2.1, 7. The words which in the beginning of the ſeven Epiſtles, are aſcribed to the Sonne of God, are in the concluſion of them attributed to the Spirit of God. Jeſus Chriſt is deſcribed in all the Prefaces, yet in the end of them, as if the Holy-Ghoſt were the onelyonly Author, we are commanded to heare what the ſpirit ſaith to the Churches; Becauſe the hearing of the Spirit, is the hearing of Chriſt, who together with the Father is one with the Spirit, who are Eſſentially one God; The Spirit proceeding inſeparably from God, cannot be divided from the Father, and the Sonne: For though he be Perſonally diſtinguiſhed, yet is not Eſſentially divided from them, 1 Cor. 2.11. He is in the Father and the Sonne, as the Spirit of man is in man, which is not eſſentially diſtinct from the man in whom it is.

CHAP. VII.

The Knowledge of the Father, of the Sonne, and of the Holy-Ghoſt, is requiſite to ſalvation.

THe Lord J…ſus will be revealed from Heaven in flami…g fire, rendring vengeance to all them that know not God, 2 Theſ. 1.7. This Knowledge of God (even as all the Honour we give to him) we have from God; He giveth us firſt ability to know him, and we returne but that to him which we have received from him, we give God his own, 1 Chron. 29.12. He giveth us underſtanding that we may know him that is true, 1 Joh. 5.20. we cannot know God, but by that knowledge which is given us of God. None knoweth who the Son is but the Father, and who the Father is but the Sonne, and he to whom the Sonne will reveale him, Luke 10.22. And as it is the Worke of God which he doth worke in us rightly to know him; So it is an honour which he requireth of us, and our duty which we muſt doe to him, rightly for to know him. He that commeth to God muſt beleeve that God is, and that he is the rewarder of them that ſeek him, Heb. 11.6. For if we are without the knowledge of God, we are Aliens to the Commonwealth of Iſrael, Epheſ. 2.12.

Firſt, we know God the Father. It is eternall life to know him, John 17.3. the want of this knowledge of him, maketh Men fall into ſinne, Joh. 16.2, 3.

Secondly, we muſt know God the Sonne. It is eternall life to know him, John 17.3. 1 Joh.5.20. the want of the knowledge of him cauſeth men to fall into ſinne, John 16.2, 3. and to be ſtranger… to the Common-wealth of Iſrael, Epheſ. 2.12. Paul deſired to know nothing but Chriſt, and him crucefied, 1 Cor. 2.2. accounting all things elſe in compariſon of this to be loſſe and dung, Phil. 3.8.

Thirdly, we muſt know God the Holy-Ghoſt. It is a marke of thoſe that have eternall life to know him Joh. 14.17. Our Saviour maketh it a difference between the World, and his Diſciples, the Unbeleevers, and the faithfull; They know him not, but theſe truly know him and beleeve in him

Endeavour therefore to informe thy ſoule with the true knowledge of God; without this Knowledge in vain doe we know all other things. The leaſt glimpſe of the knowledge of theſe 3 in one eſſence, is better then all the brighteſt gleam…s of humane Philoſophy, or earthly ſkill. Where the true knowledge of one Perſon in the God-head, is the knowledge of the other. If thou knoweſt the Sonne, thou knoweſt the Father alſo, Joh. 8.19. John 14.7. the ſeeing of the one, is the ſeeing of the other also, Joh 14.9. Joh. 12.45. He that denyeth the Sonne, the ſame hath not the Father, 1 Joh. 2.23. He that hath the Holy-Choſt, hath the Sonne alſo. For when Chriſt would ſend the Holy-Ghoſt, he faith, I will not leave you comforthleſſe, I will come to you, John 14.18. He came in the Holy-Ghoſt. For as he Father and Sonne are one, John 10.30. ſo the Sonne and Holy-Ghoſt are one, yea, all the three are one, 1 Joh. 5.7. and mutually in each other. The Father in the Sonne, and the Sonne in the Father, John 10.38. John 14.11. and the ſpirit in the Father ana the Sonne, as the ſpirit of man is in man, as the Apoſtle intim…teth 1 Cor. 2.11. and the Father and the Sonne are in the ſpirit, Zack. 7.12. The Lord of Hoaſts in his ſpirit hath ſent by the hand of his Prophets, (ſo it is word for word in the Originall) which was the Father and the Sonne, who are called by the ſame Prophet particularly the Lord of Hoaſts. The Father is ſo called, Zach. 2.9. and the Son likewiſe, Zac. 2.8. yea, the Holy-Ghoſt is not onelyonly, foreign, 1 Cor. 2.11. the Spirit of God, but foreign, 1 Cor. 2.12. That ſpirit which is of God, and therefore of the ſame nature co-eſſentiall with him.

CHAP. VIII.

We muſt beleeve in the Father, and in the Sonne, and in the Holy-Ghoſt.

THe greateſt honour we can doe to God, is beleeve him; Whereas contrarywiſe it is the greateſt affront we can offer unto him, not to beleeve him. He that beleeveeh not God, hath made him a lyar, 1 Joh. 5.10. And what greater diſgrace can be put upon any, then to give him the lye? How much more diſgracefull is it not to believe the God of truth? He enjoyneth us to beleeve in him: Not for any Good he receiveth thereby, Job 22.2, 3. Job 35.6, 7 Pſal. 16.2. but for our good, which we ſhall enjoy by doing that which he requireth, even by beleeving that which he promiſeth; Without it i… impoſſible to pleaſe God, Heb. 11.6. or to have our ſoules ſaved, Mar. 16.16. we muſt therefore beleeve in God this Father; This faith thou profeſſeſt in the Creed, when thou ſayeſt, I beleeve in God the Father. Our Saviour ſheweth, they that beleeve in him, have everlaſting life, Joh. 5.24.

Secondly, the Sonne. This faith we proſeſſe in the Creed, when in the ſecond Article we ſay, and is Jeſus Chriſt. This faith in Chriſt, God the Father commandeth, Joh. 6.29. This is the worke of God that ye beleeve on him whom he hath ſent. God the Sonne requireth it of his Diſciples, John 14.1. Ye beleeve in G…d, beleeve alſo in me. He requireth it alſo of the blind man; Doſt thou beleeve in the Sonne of G…?. Joh. 9.35. yea, he requireth it of all, John 3.15, 16. John 12.36. promiſing to him that beleeveth in him, out of … …elly ſhall flow Rivers of living water, John 7.38. He Laſtly commendeth the Church of Pergamus for not denying his faith, Rev. 2.13. God the Holy-Ghoſt reproveth the want of it in the World, John 16.9. John Baptiſt the fore-runner of Chriſt, doth make it an infallible marke of thoſe that have eternall life, even as ſure as if they did already injoy it, Joh. 3.36. And the Lord Jeſus telleth the Jews, that if ye beleeve not that I am, ye ſhall dye in your ſinnes, Joh.8.24. And no marvell for the beleeving in Chriſt is the beleevi…g in God, Ioh. 12.44. Act. 16.31. with 34. and the not beleeving in Chriſt is to make God a lyar, 1 Ioh. 5.10. whereas by faith in him, we are ſanctified, Act. 26.18. and juſtified, Rom. 3.26.

Thirdly, the Holy-Ghoſt. This faith we profeſſe in the Creed, in the eighth Article, when as we ſay, I beleeve in the Holy-Ghoſt. The Apoſtle ſhewed that the Iſraelites entred not into Canaan, becauſe of unbeleefe, Heb. 3.18. whom did they not believe? was it not He whom they tempted, proved, and grieved? Heb. 3.9, 10. That this was the Holy Ghoſt, the Apoſtle expreſly affirmeth, Heb. 3.7. Beſides, how can they call on him, in whom they have not beleeved? Rom. 10.14. Or how can we be B…ptized in the Name of him in whom we doe not believe? Mat. 28.19. There being but one faith, one baptiſme, one God, Eph. 4.5, 6. One faith, and one baptiſme, in regard of the object that is to be beleeved on, and to be baptized in; though there be divers in regard of the ſubject, who beleeveth and is baptized. The Holy-Ghoſt therefore in whoſe Name we are baptized, is to be beleeved in.

There is but one faith in God the Father, Sonne, and Holy-Ghoſt, who are therefore one God. For if the Sonne and the Holy-Ghoſt were not one with the Father, but did differ in Eſſence, and Nature; they would be divers Gods, and the faith in them likewiſe would be divers.

And ſurely in the Creed we profeſſe our faith in one God, and yet three Perſons are named, the Father, the Sonne, and the Holy-Ghoſt.

Where the unity of the God-head, and the Trinity of Perſons is intimated and imployed.

CHAP. IX.

We are to hope, and truſt in the Father, in the Sonne, and in the Holy-Ghoſt.

AS God alone is the object of our faith, ſo is he likewiſe of our hope. We are commanded to hope, and truſt in him, 1 Tim. 6.17. we are commanded, and bleſſed for it, Prov. 16,20. Pſal. 84. laſt Pſal. 146.5. Jer. 17.7. whereas, they are diſcommended and curſed, who truſt in man, and depart from God, Ier. 17.5. The Name of the Lord is a ſtrong Tower, the Righteous flye unto it, and are ſafe, Prov. 18.10. They are ſet aloft (ſo the Originall will beare it) out of the reach of danger. It is the ſingular Phraiſe of Abraham, that againſt hope he beleeved in hope, Rom. 4.18. It was without the hope of nature, yet in the hope of grace; above the h… in man, yet under the hope in God.

We muſt hope and truſt in God,

Firſt, the Father. Thus we are to place our hope in God that cannot lye, Tit. 1.2. who promiſed ſalvation to us in Chriſt, before the world began, 2 Tim. 1.9.

Secondly, the Sonne. Thus did Paul, Eph. 1.12. Phil. 2.19. And good reaſon, for he is our hope. 1 Tim. 1.1. Col. 1.27 The hope of Iſrael, Act. 28.20 and he in whom the Gentiles truſt, Rom. 15.12. yea, they are bleſſed that truſt him, Pſal. 2.12.

Thirdly, the Holy-Ghoſt. A woe is denounced againſt the people of Iſrael tor truſting in Egypt, and not on him, who as the Prophet ſpeaketh, cover with a covering, but not of Gods Spi…it, Iſai. 30.1.2 ſheltering themſelves in time of danger under humane aide, and neglecting the Divine protection of Geds Spirit.

The Apoſtle ſheweth there is but one hope of our calling, as well as one Lord, one faith, one baptiſme, one God, Eph. 4 4, 5, 6. If therefore the Sonne, and Holy-Ghoſt was not one and the ſame God and Lord with the Father, it would not be one and the ſame hope in the Father, Sonne and Holy-Ghoſt. And without doubt we believe in him, we hope in him, to whom we give up our Names in Baptiſme, and with whom we doe then make a Covenant, which is one God in three Perſons, we being baptized in the Name of the Father, and of the Sonne, and of Holy-Ghoſt.

CHAP. X.

We are Baptized in the Name of the Father, and of the Sonne, and of the Holy-Ghoſt.

BAptiſme properly, and ſtrictly taken is a Sacrament of initiation, wherein thoſe to whom the Covenant belongeth, being waſhed with water, are conſecrated to the ſervice of the great Lord of heavē & earth, ingrafted into the Church, made partakers of all the priviledges of the Saints, and are bound by baptiſme to beleeve on him, to love him, to obey him to worſhip him, and to glorifie him.

Where, Firſt, that we are to be baptized in the Name of the Father, and of the Sonne, and of the Holy-Ghoſt, is manifeſt both out of the command of Chriſt, Mat. 28.19. Teach all Nations, baptizing them in the Name of the Father, and of the Sonne, and of the Holy-Ghoſt▪ As alſo from the continued practiſe of the Church of God in all ages, and places of the Chriſtian World. Secondly, Baptiſme is a ſeale of the Covenant (as Paul calleth circumciſion Rom. 4.11.) which the Father, Sonne, and Holy-Ghoſt doth make with the Church, wherein God on his part promiſeth to be our God, which is our happineſſe; and we on our part doe promiſe and oblige our ſelves to ſerve him, which is our duty.

Thirdly, Baptiſme is one, Eph. 4.5. Not onelyonly becauſe it is once adminiſtred; neither is it ſo onelyonly, becauſe it is one ſeale of one and the ſame faith in all; Nor is it ſo onelyonly becauſe it maketh all thoſe that are baptized, to be one body; But principally in regard of the Object, it is one and the ſame Covenant in all, which we make with one and the ſame God. The Apoſtle therefore, Eph. 4.5.6. joyneth one Lord, one faith, one Baptiſme, and one God together: putting Lord and God, before and after faith and baptiſme. It being one Lord and God in whom we believe, and one Lord and God in whole Name we are baptized.

Fourthly, we being received into Covenant with God in Baptiſme, doe profeſſe that God alone can waſh away the filth of our ſinnes, and clenſe all the pollutions of our ſoules. To which the Apoſtle ſeemeth to allude, 1 Cor. 6.11. But ye are waſhed, but ye are ſanctified, but ye are juſtified in the Name of the Lord, Jeſus, and by the Spirit of our God. For as Water waſheth our bodies, ſo are our ſoules waſhed of God the Father, by the ſprinkling of the bloud of Chriſt, 1 Pet. 1.2. and by the renewing of the Holy-Ghoſt, Tit. 3.5. The Apoſtle Paul in the former place, nameth all three Perſons. Our God, there is the Father: in the Name of the Lord Jeſus, there is the Sonne: and by the Spirit, there is the Holy-Ghoſt. By the grace, benefit, and operation of theſe three, we are Waſhed, Juſtified, Sanctified.

Fifthly, in that the Sonne, and Holy Ghoſt are joyned with as in one Covenant with the Father, wherein we equally promiſe Faith, Obedience, and Worſhip to them with the Father; they therefore are not creatures. For firſt, if creatures ſhould have the ſame Covenant made with them as is with God, and that at Gods command, This would be in God a giving of his glory to another, which God diſclaimeth, Iſai. 48.11. ſecondly, we ſhould then confide and truſt in a Creature, which would be a withdrawing of our hearts from the living God, and we ſhould by this meanes, bring a curſe on us, and not a bleſſing, Jer. 17.5, 7. thirdly, we ſhould then be tyed by Covenant to give Religious worſhip, ſervice, and obedience to a Creature, which is expreſly forbidden, Mat. 4.8. and we ought not to give the leaſt Religious worſhip to them, which by nature are no Gods, Gal. 4.8. Rev. 19.10. Rev. 22.9. Fourthly, we ſhould then be baptized into the Name of Creatures; It was a thing that Paul abhorred, that any ſhould think he did baptize in his owne Name, 1 Cor. 1.13.15.

Sixthly, we being baptized in the Name of the Father, and of the Sonne, and of the Holy-Ghoſt, have one and the ſame Communion with the Father, the Sonne, and the Holy-Ghoſt. For we have

Firſt, Communion with the Father, 1 Joh. 1.3.

Secondly, Commmnion with the Sonne, 1 Joh. 1.3.

Thirdly, Communion with the Holy-Ghoſt, 2 Cor. 13. laſt Phil. 2.1.

Seventhly, the Name of God in Scripture is uſed, firſt, ſometimes for Gods Attributes, Pſal. 9.11. They that know thy Name ſhall truſt in thee, and Iſai. 52.6. My people ſhall know my Names, and againe, Pſal. 91.14. I will ſet him on high, becauſe he hath known my Name. We know Gods Attributes, but not his Eſſence: we ſee his back-purts, but not his face, Exod. 33.23. with Exod. 34.6, 7. ſecondly, it is taken ſometime for God himſelf, Pſal. 20.1. The Name of the God of Jaacob defend thee, and Pro. 18.10. The Name of the Lord is a ſtrong Tower, (a Metonymie of the adjunct for the ſubject, as Cartwright obſerveth) and ſo likewiſe it is taken, Exod. 23.21. My Name, (ſaith God the Father) is in him, God the Father was in him, 2 Cor. 5.19. and he in the Father, Joh. 10.38. thirdly, it is taken … Power and Authority. The high Prieſts examining of Peter and John, and demanding of them (by what Power and Name have ye done this?) receive this anſwer from them. If ye examine by what meanes this man is made whole. Be it known unto you all, it is by the name of Jeſus Chriſt …f Nazareth. Act. 4.9.10. fourthly, it is taken ſometime for the glory of God. I have manifeſted thy Name to the men of the World, Job. 17.6. and againe, Father glorifie thy Name, Joh. 12.28. fifthly, it is taken ſometimes for our faith and confidence in God. I come to thee in the Name of the Lord 1 Sam. 17.45. Our Lord Chriſt, who is God manifeſted in the fleſh, 1 Tim. 3.16. Joh. 1.14. commandeth us to be baptized in the Name, & not in the Names, Mat. 28.19. He intimateth thereby therefore, that there is one Power, one God-head, one glory, one Faith and Confidence, one Obligation in Baptiſme to this one Jehovah, in whoſe Name we are baptized; who is abſolutely one in reſpect of his Eſſence and Name, though Relatively in reſpect of the Perſons, he is three: The Father, the Sonne, and the Holy-Ghoſt. Three are named, and yet but one Name of them three; teaching us thereby, that thoſe three, the Father the Sonne, and the Holy-Ghoſt are named, which are truly diſtinct as Relatives one from the other; yet they are not three Lords, or three Gods, but one Lord God, whom by Covenant in Baptiſme we are to obey and ſerve, and in whoſe Name we are to ſweare.

CHAP. XII.

Paul calleth to witneſſe, the Father, the Sonne, and the Holy-Ghoſt, ſwearing by them.

IT was a Command that God ioyned Iſrael and annexed to his Law as part of that Honour which Iſrael owed to him, and he required of them, Deut. 6.13. Deut. 10.20. Thou ſhalt feare the Lord thy God and ſerve him, and ſweare by his Name. Which was not onelyonly required of the Church of the Jewes onelyonly, but alſo of the Church of the Gentiles, Iſai. 45.23. The ſwearing by them that are no Gods, is ſet down by the Prophet (I had almoſt ſaid) as an unpardonable ſin, Jer. 5.7. How ſhall I pardon thee for this? thy children have forſaken me, and ſworne by them that are no Gods; Yea, the Lord ranketh them with Idolaters in reproofe, and joyneth them together in puniſhment, Zeph. 1.4, 5. that ſweare by the Lords, and by Malcham, which was the Name of their Idol, and of their King. Surely the Holy-Ghoſt which forbiddeth the ſwearing by them which are no Gods, would not direct his Pen-men to ſweare by them which are not truly God; Yet we have Paul, who wi…eth according to the wiſdome given him, 2 Pet. 3. ſwearing by all three Perſons, calling them ſeverally to witneſſe.

Firſt, the Father is called to witneſſe by Paul, 2 Cor. 11.31. The God and Father of our Lord Jeſus Chriſt knoweth that I lye not.

Secondly, the Sonne is called to witneſſe by Paul, Rom. 9.1. I ſpeake the truth in Chriſt, or by Chriſt, I lye not. Where the Apoſtle treating of the rejection of the Jews, firſt, for the honour of the Jewes, of whom Chriſt came: ſecondly, for the honour of Chriſt, whom the Jews blaſphemed: he ſetteth down the Divine Nature of Chriſt, two wayes; firſt, Implicitely in the beginning and proeme of his ſpeech, ſwearing by Chriſt, ver. 1. ſecondly, more expreſly in the concluſion, and epilogue thereof in his doxology, ver. 5. who is over all, God bleſſed for ever. The like expreſſion he uſeth, 2 Cor. 12.2. yea that place of Iſaiah, of ſwearing to Jehovah, Iſai. 45.23. Paul affirmeth it to be to Chriſt, Rom. 14.10.11.

Thirdly, the Holy-Ghoſt is called to witneſſe by Paul, Rom. 9.1. Mine own Conſcience alſo bearing me witneſſe by the Holy-Ghoſt. So the Old Engliſh Bible, Willet. Beza, Marlorat, Piſcator, Tremelius, Vatablu…, &c. reade it. The ſame prepoſition in the Originall being uſed alſo, Mat. 5.34, 35, 36. yea Pareus, Beza, Wilſon, Theophilac. ſhow that he appaleth to the Sonne, and Holy-Ghoſt as witneſſes, and ſweareth by them: where though he mentioneth his conſcience, as knowing that which he ſpake to be true, yet he intimateth that Chriſt and the Spirit knew it more perfectly; and ſurely Paul foreſeeing the Divinity of Jeſus Chriſt, and of the Holy-Ghoſt to be blaſphemouſly denyed by the Jewes, in their malicious oppoſition of Chriſt, might therefore to ſhew the Omniſciency, Omniſciency, Omnipotency, & divine nature of the Son, & Holy Ghoſt, purpoſely (when he treateth of the Jews) ſweare by them, and call them to wineſſe, as he doth the Father elſ-where, for they have Omniſciency to know the truth, Omnipreſency to be preſent with him that ſweareth, and Omnipotency to defend the ſwearer if he ſweare truly, and to puniſh him, if he ſweare falſly; which are the Attributes of the onelyonly Lord God, Father, Sonne, and Holy-Ghoſt, as I have ſhewed. Yea the Apoſtle ſpeaking of the unbeleeving Jews, uſeth a vehement obteſtation by the Sonne, and Holy-Ghoſt, Rom. 13.30. and not at all mentioning the Father, as he doth likewiſe, Phil. 2.1. And this he doth, that we ſhould not be troubled, when in like manner he may name the Father, & the Sonne, and not the Spirit: or when he nameth the Father, and the Spirit, and not the Sonne: or when he nameth the Father onelyonly: for he doth not alwayes in one and the ſome manner ſet down the Trinity.

CHAP. XII.

We may pray to the Father, to the Sonne, and to the Holy-Ghoſt.

IT is Gods Honour to be prayed unto; and it is our happyneſſe that he is God that heareth prayers, Pſa. 65.2. We are taught this duty, both by Gods precept, Pſal. 50.14. and the faithfull mans practiſe.

There are ſeven conditions r quiſite to Prayer, two in regard of the Perſon invocating, and five in regard of the Perſon invocated; which makes prayer incompatible to any, but to God alone.

Firſt, it is required in the Perſon invocating, that firſt he hath a precept commanding him, or at the leaſt wiſe a precedent in holy Scripture directing him to the duty he practiſeth. But there is neither precept, nor preſident for Prayer to any, but to God alone. It is a challenge ſufficient to ſtop the mouthes of all contradictory will-worſhippers, That amongſt all the Prayers made by the Saints Prophets, and Apoſtles, there is not one Prayer put up to any Saint or Angel recorded in the Word. Secondly, it is requiſite to encourage us to pray with comfort that there be a promiſe of being heard. Now God alone promiſeth to heare thoſe that pray unto hm, Pſal. 50.14. Mat. 7.7. Iſai 65.24.

Secondly, is is required in the Perſon invocated, the firſt of all that he be Omniſcient, able to know all thin…s, more eſpecially, firſt that he know our wants: ſecondly, that he know how to ſupply all our wants: thirdly, that he know our harts, whether we pray with a pure heart: fourthly that he know whether we pray with faith, for whatſoever is not of faith, is ſinne, Rom. 14. laſt. Now the Lord alone is able truly to ſearch out all theſe things. Secondly, it is requiſite that he be Omnipreſent, that he be preſent with us, and doe heare our prayers: otherwiſe men may be ſubject to Elijahs bitter Sarcaſme which he gave to the Prieſts of Baal, 1 K…n. 18.27. Cry aloud, he is a God, either he is talking, or he is purſuing, or he is in a journey, or peradventure he ſleepeth, & muſt be awa…ed; But the Lord is alone every where preſent. Thirdly, it is neceſſary that he be Omnipotent, able to ſupply all our wants, and to help us againſt our corporall enemies, & ſpiritual adverſaries, when we ſue unto him. But God onelyonly is a mighty God, and is nigh unto them that call upon him, and will fulfill the deſire of them that feare him, he alſo will heare their cry, and will ſave them, Pſal. 145.18, 19. Pſal. 34.6, 8. And that is a fourth condition requiſite in him that is prayed to, that he be willing to help us, which is proper to God, who is ready at all times to help his ſupplyāts; whenas other creatures may anſ. theirs, as the K. of Iſrael anſwered his, 2 Ki. 6.27. If the Lord do not help thee, whence ſhould I help thee? Fifthly, it is needfull that he be the object of our faith to whom we pray; for how ſhall we call on them in whom we have not beleeved? Rom. 10.14. And as there is but one Baptiſme, by which God is tyed in Covenant to us to be our God, and we are tyed in Covenant to be his ſervants. So there, is but one faith in this one God, in whom we muſt beleeve, and to whom we muſt pray. Yet this one God is diſtinguiſhed into three Perſons, the Father, the Sonne, and the Holy-Ghoſt, where you may ſafely, and with comfort direct your Prayers to one, yet with due care in worſhiping all in one. Exclude any of the Perſons, when you fix your heart on one, you offend, 1 Job. 2.23. Joh. 15.23, 24. Joh. 5.23. retaine all, and mention one, you offend not, Luk. 22.42. Luk. 23.34. Joh, 5.23.

For firſt, the Father is prayed to Chriſt as man prayed to him, Luk. 23.46. Father, into thy hands I commend my ſpiri. And Paul prayed to the Father of our Lord Jeſus Chriſt, Epheſ. 3.14. Yea, the Apoſtles writing to the Churches, wiſh grace and peace to them from the Father, Rom, 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Theſ. 1.1. 2 Theſ. 1.1. Rev. 1.4. But writing to particular Perſons deſire from the Father grace mercy, and peace, 1 Tim. 1.2. 2 Tim. 1.2. Tit. 1.4. 2 Joh. 3.

Secondly, the Sonne is prayed to; Jaacob prayeth to him, and ſtileth him an Angel, and attributeth his redemption from evill to him, Gen. 48.16. David prayeth to him as the Creator of Heaven and earth, Pſal. 102. 22, 24. with Heb. 1.10.11, 12. Paul prayeth to him, and receiveth a ſpeedy anſwer from him, 2 Cor. 12, 8, 9. Yea, he promiſeth to heare our prayers, John 14.13 beſides, 2 Theſ, 2.16. Paul in his prayer puts him before the Father. Stephen the firſt of the Martyrs, Act. 7.59. and John the laſt of all Canonicall writers, pray to him, Rev. 22.20. yea all the Church pray to him, 1 Cor. 1.2. ſo it was foretold, Pſal. 72.13, 14, 15, 16, 17. He promiſeth to give us what we aſke in his Name, Joh. 14.13. The Apoſtles writing to the Churches, pray to him, wiſhing grace and peace from Jeſus Chriſt, Ro. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Epheſ. 1.2. Phil. 1.2. Col. 1.2. 1 Theſ. 1.1. 2 Theſſ. 1.1. 2 Pet. 1.2. Rev. 1.5. But the Apoſtles writing to particular perſons, deſire from him, grace, mercy, and peace, 1 Tim. 1.2. 2 Tim. 1.2. Tit. 1.4. 2 Joh. 3.

Thirdly, the Holy-Ghoſt is prayed to by John, Rev. 1.4. and by Paul, 2 Cor. 13.14. 2 Theſſ. 3.5. The Lord direct your hearts to the love of God, and the patient waiting for of Chriſt. firſt, it is he that terminative worketh theſe graces in us. which the Apoſtle prayeth for. He terminateth, conſummateth, and perfecteth them: albeit inchoative they are not onelyonly his worke, but the worke alſo of the Father, and the Son. ſecondly, if the Apoſtle h…d prayed in this place to the Father, he needed not to have ſaid, to the love of God, but he would have ſaid, the Lord direct your hearts to his love. Or if he had prayed to Chriſt, he would not have ſaid the patient waiting for of Chriſt, but rather, the Lord direct your hearts to the patient waiting for of him. Thus you may ſee the Perſon that is prayed to, is diſtinct from the Father, and the Sonne; yea the whole Church prayeth to the Holy-Ghoſt to be made fit for Chriſts preſence, Cant. 4. laſt. Awake O North wind, and come thou South, blow upon my Garden, that the ſpices therein may flow out. O bleſſed ſpirit breath thou in my heart, that it may ſend forth a ſweet ſavour of grace.

Thus Father, Sonne, and Holy-Ghoſt are prayed to perſonally; yea, you have them all three joyned together by Paul, 2 Cor. 13. laſt. the grace of our Lord Jeſus Chriſt, the love of God the Father, and the Communion of the Holy-Ghoſt, be with you all, Amen. Where, foreſeeing the Hereſy of Arryus, doth there in his prayer, and alſo. 2 Theſſ. 2.16. put the Lord Jeſus before the Father. Againe, 1 Theſſ. 3.11.12. God himſelfe, even our Father, and the Lord Jeſus direct our way unto you, and the Lord make you to increaſe, and abound in love one towards another, and towards all men, even as we do towards you. To the end he may eſtabliſh your hearts unblameable in holyneſſe before God, even our Father at the comming of the Lord Jeſus Chriſt, with all his Saints. Where all three Perſons are perſonally prayed to; firſt, the Father and the Sonne, in the eleventh verſe; ſecondly, the Holy-Ghoſt in the 12. and 13. verſes; whereby the Name of Lord, the Holy-Ghoſt is neceſſarily underſtood for the forementioned reaſons. For firſt, it is the ſpirit of God, that terminatively worketh thoſe graces in us, to whom he prayeth in the third place to effect them. Secondly, if it had been the Father he had prayed to he would have ſaid before him, and not before G d ou… Father, and if he had prayed to Chriſt, he would have ſaid at the comming of the Lord Jeſus Chriſt. John likewiſe nameth them ſeverally in one Prayer, gra…e be to you, and peace from him, which is, and which was, and which is to come, and from the ſeven Spirits which are before his Throne, and from Jeſus Chriſt, &c. Rev. 1.4, 5. whereto oppoſe the Hereſy of Macedonius, the Holy-Ghoſt is put between tne Father, and the Sonne, under the name of ſeven ſpirits; who though one in his ſubſiſtence, yet he is ſtiled ſeven in regard of his graces. That this was not Angels (as the Papiſts imagine) but the Holy-Ghoſt, is cleare. Firſt, grace and peace commeth from him, together with the Father, and the Sonne, but come not from theſe glorious Creatures, which though they miniſter to us, Heb. 1.14. yet they worke not grace in us. Secondly, in this benediction, the 7. ſpirits are ſet before the Lord Jeſus, which Cannot be ſo done, if they were Angels, for they are his creatures made by him, & for him, Col. 1.16, he is their head, Col. 1.18. & they worſhi… him, He. 1.6. thirdly, the 7. ſpirits are ſet between the Father, & the Son as being of the ſame power, co-workers of the ſame grace, and givers of the ſame peace, which cannot be ſo aſſcribed to Creatures, For thus to joyne the creature with his Creator, it would be a giving of Gods glory to another, which the Lord will not doe, Iſa. 48.11. Fourthly, the Lambe is ſaid to have ſeven hornes, and ſeven eyes, which are the ſeven Spirits, Rev. 5.6. The ſpirit is of the ſame ſubſtance with the Sonne, as the eye is of the body.

Seeing therefore we are to pray to one God alone, and yet we pray to the Father, to the Sonne, and to the Holy-Ghoſt, as one in Eſſence, yet three in Perſons; we ſee theſe three Perſons are one Jehovah, or Lord. In which indiviſſible Unity we adore firſt, the Father, as being altogether of himſelf: ſecondly, the conſubſtantiall Word, who is begotten of his Father, Joh. 1.16. and the co-eſſentiall Spirit, who proceeded from the Father & the Son, and is the Spirit both of the Father, and of the Sonne. Oh that we could in all our wants flie unto this trinne God, as to a moſt ſure Rock of defence, then ſhould we not need to feare the fierce wrath of man, nor the fiery rage of Satan; For the wrath of man would he reſtraine, Pſal. 76.10. and through him we ſhould be able to quench all the fiery darts of the Devill, Eph. 6.16.

CHAP. XIII.

We are to render Bleſſing, Praiſe Honour, and Glory, to the Father, to the Sonne, and to the Holy-Ghoſt.

AS it is the Lords Honour to be prayed to in our neceſſities, ſo likewiſe it is to be praiſed for his graces. When therefore God bleſſeth us with his mercies, we muſt bleſſe him with our praiſes. For ſurely we receive all from him, fit it is that we returne all we can to him. Thus David receiving bleſſings from God, telleth you, that not onelyonly his heart is inditing a good matter, Pſal. 45.1. but his tongue and his lips ſhall utter praiſe, Pſal. 119.171. In both places there is a Metaphor (as ſome think) from a Fountaine that continually bubleth up water: or as others from a full ſtomack and they tranſlate it eructare, to belch up. Eructation proccedeth from fulneſſe of ſtomack; firſt, David ſpake not of himſelfe, but out of fulneſſe of the Spirit; ſecondly, Gods bleſſings lay heavy on Davids ſtomack he could not be at eaſe, till he had vented himſelfe by thankſgiving. This was a holy ſurfet (as Luther calleth it) in David, who deſired to praiſe God with heart and tongue. This Praiſe, Honour, Bleſſing and Glory, is due to God from men and Angels. It is that which God will not give to another, Iſa. 42.8.

Firſt, it is due to God alone, from men. The Lord alone is thus to be exalted, Iſai. 2.11. we muſt make mention of his Righteouſneſſe, even of his onelyonly, Pſal. 71.16. we muſt even as we have received, ſo baptize; and as we baptize, even ſo beleeve: and as we beleeve, ſo pray: and as we pray, ſo give thanks. We baptize in the Name of the Father, and of the Sonne, and of the Holy-Ghoſt, Mat. 28, 19. we beleeve in the Father, and in the Sonne, and in the Holy-Ghoſt, (as it is briefly ſet down in the Apoſtles Creed) we pray for bleſſings from the Father, from the Sonne, and from the Holy-Ghoſt, 2 Cor. 13.14. Rev. 1.4, 5. 1 Theſ. 3.11, 12, 13. and we muſt aſcribe glory to the Facher, to the Sonne, and to the Holy-Ghoſt.

For Bleſſing, Praiſe, and Glory, is to be rendred.

Firſt, to the Father. Thus Paul by his example teacheth us, it is our duty to bleſſe God the Father, 2 Cor. 1.3. Epheſ. 1.3. Gal. 1.5. And Peter likewiſe, 1 Pet. 1.3. and James maketh it, not onelyonly his own, but others practiſe alſo, Jam. 3.9. And ſurely we ought to render praiſe to him who worketh all things to the praiſe of his glory, Eph. 1.6.

Secondly, to the Sonne. The Pſalmiſt propheſieth, that daily ſhould he be praiſed, Pſal. 72.15. and all Nations ſhall call him bleſſed, Pſal. 72.17. John rendreth praiſe and dominion to him, Rev. 1.6. and Peter aſcribeth glory to him for ever, 2 Pet. 3.18. and Jude likewiſe, Glory, and Majeſty, Dominion, and Power, now and ever, Jude 25. The Apoſtle Paul giveth thanks to him for enabling him to the Miniſtery. 1 Tim. 1.12. The Epheſians doe magnifie his Name, Act. 19.17. yea, not onelyonly the faithfull in the Church militant, but alſo the Saints in the Church triumphant, acknowledge the Lambe to be worthy to receive Praiſe, Honour, Glory, and Bleſſing, Rev. 5.12, 13.

Thirdly, to the Holy-Ghoſt. Zachery bleſſeth the Lord God of Iſrael, Luk. 1.68. That this was the Holy-Ghoſt, whom he praiſeth with the Father, and the Sonne, is evident out of the 70. v…rſe. For it is he whom he bleſſeth, that ſpake by the mouth of all the Prophets, which was the bleſſed and glorious Spirit, 2 Pet. 1.21. 1 Pet. 1.11. Eph. 3.5. Ezek. 11.1 4, 5. 2 Sam. 23. 2. Mar. 12.36. He is our Creator with the Father, and the Sonne, and therefore with them God bleſſed for ever, Rom. 1.25. he is the Spirit of Glory, 1 Pet. 4.14. He worketh thoſe graces in us, which are forerunners of our Glory, and we ought to doe and ſpeake that which will tend to his glory. And ſurely, the aſcribing bleſſing to him is not to be doubted of, whenas w… heare truth it ſelfe averring, that the ſpeaking againſt the Holy-Ghoſt, even the blaſpheming of him to be unpardonable. Mat. 12.32. Luk. 12.10.

That Doxology (glory be to the Father, and to the Sonne, and to the Holy-Ghoſt, &c.) was uſed in the Church long before Arrius time, and urged by Faebadius againſt the Arians, lib. cont. Arrian. If, ſaith he, there be that inequality, which the Arrians affirme, then doe we every day blaſpheme God, when we acknowledge theſe things common to the Father, and the Sonne. The Arrians being pinched with this argument, hereupon altered the forme and gave glory, to the Father, by the Sonne, and in the Spirit; which had not the Arrians given it a ſiniſter conſtruction, and made it an eſpeciall marke of recognizance, even this forme alſo had not been the voyce of Errour and Schiſme, but of ſound Doctrine, and ſincere Religion. And therefore Baſil, no friend to the Doctrine of Arrius, yet uſeth this very forme ſometime: but it was to the offence of ſome weak Chriſtians, who did therefore traduce him, and againſt whom he did largely apologize, excuſing this his act to his friends, yet juſtifying it againſt his enemies.

Oh that we could enjoy the happy Viſion of the glorious Deity, that we might in the ſociety, and unity of the glorified Saints and holy Angels, ſing praiſes for ever to the glorious Trinity, and rejoyce in our Makers (ſo it is in the Originall,) Pſal. 149.2. Oh the bleſſed eſtate of the Saints, and the glorious condition of the believer, which is not to be expreſſed by him, even when he is glorified. Let us therefore pray, that whiles we live on earth, we may glorifie the Lords Name willingly, readily, cheerefully, even as the Angels doe in heaven; for this is likewiſe their worke.

CHAP. XIV.

Angels doe ſing praiſes to the Father, to the Sonne, and to the Holy-Ghoſt.

IT is not onelyonly the Work of Men on Earth, but it is the whole imployment of the Angels in Heaven to ſing forth Gods praiſes, and to doe that which may glorifie his Name. At the Creation of the World by the Father, Sonne, and Holy-Ghoſt, theſe Sonnes of God ſhouted for joy, Job 38.7. At the birth of our Saviour, no leſſe then a whole Hoaſt of theſe heavenly ſouldiers are prayſing and glorifying the Lord, Luk 2.14. And ſurely, if we had the tongues, not onelyonly of Men, but alſo of Angels, we could not raiſe this note high enough to the glory of our Redeemer; yea, it is the conſtant worke of the glorified Saints, and Holy Angels to ſing forth the prayſes of God, day and night, Rev. 4. Rev. 5. Rev. 6. Rev. 7. Rev. 19. Yea, the Seraphins cry one to another, holy, holy, holy, is the Lord of Hoſts, the whole earth is full of his glory, Iſai. 6.2, 3. That this was the Father, the Sonne, and the Holy-Ghoſt, who is there praiſed by the Angels, is manifeſt.

Firſt, it was the Father; For he whoſe praiſe is there exalted, did ſend Iſaias the Prophet, verſe 9. which was the Lord God, and his Spirit, Iſai. 4.48, 16. the Father, together with the Sonne, and the Holy Spirit.

Secondly, it was the Sonne alſo; For he whoſe praiſe is there celebrated, Iſai ſaw his glory, Iſai. 6.1. Now that this was the Lord Jeſus, whoſe glory Iſaiah ſaw, we have a witneſſe beyond all exceptions: even the Evangeliſt John teſtifying it, Job. 12.41. And ſurely, Jeſus Chriſt, God, and Man, is joyned with God in the ſame Doxology, Rev. 5. who is there called a Lambe, being ſo typifyed in the legall Rites, and ſo manifeſted to John in his heavenly Viſion. He hath ten thouſand times ten thouſand, and thouſands of thouſands of Angels celebrating his praiſe, Rev. 5.11, 13. and no marvell, for theſe holy Creatures were made by him, and for him, Col. 1.16.

Thirdly, it was the Holy-Ghoſt likewiſe; for he that is their magnified, did ſpeake by, and unto Iſaiah, Iſa. 6.9, 10. Which that it was the Holy Ghoſt, is cleare, both by the teſtimony of Iſai, Iſai. 48.16. and Pauls alſo, Act. 28.25. yea, to him doe the Angels give glory, when he was pleaſed for the good of the Church to uſe the Miniſtery of Ezekiel, Ezek. 3.12, 13, 14. So the Spirit tooke me up, and I heard behind me the voyce of a great ruſhing, ſaying, bleſſed be the glory of the Lord from his place: I heard alſo, the noiſe of the Wings of the living creatures, that touched one another, and the noiſe of the wheeles over againſt them, and a noiſe of a great ruſhing; ſo the Spirit lifted me up, and took me away, &c. It being the glorious appearance of the Spirit to Ezekiel, that in this place is deſcribed, as one and the ſame action of him, both before and after ſheweth, who is there glorified with the Father, and the Sonne. For the honouring and glorifying one, is the honouring, and glorifying the other alſo, Joh. 5.23.

Thus is Father, Sonne, and Holy-Ghoſt, who are one God, though three perſons, is one and the ſame Divine prayſe celebrated by the glorious Angels. And ſurely if the Sonne, and Holy-Ghoſt had not been God equall with the Father, they had not had one and the ſame praiſe given by Angels to them, with the Father; For otherwiſe Gods glory had been given to another, which the jealous Lord God would not endure, Iſai. 48.11. The filching of temporall things by men, may be acquitted either with a ſingle, or double, a foure-fold, or ſeven-fold reſtitution. But the filching and ſtealing of Gods glory by Angels, could never, have been anſwered.

Oh the Divineneſſe of that ſoule, which would ſtirre up thoſe glorious Angels, Pſal. 103.20, 21, 22. to doe that worke, which they of themſelves at all times and in all places readily performe, willingly celebrating the praiſe of the glorious Trinity.

CHAP. XV.

The Temple of Jeruſalem, was the Houſe of the Father, Sonne, and Holy-Ghoſt

It was the Honour of the Lord to have a publike place of Worſhip; wherein the Jews offered both ſpirituall ſacrifices of prayer, and praiſe, as alſo corporall ſacrifices expiatory, and gratulatory of ſheep, and beaſts, &c. which place of Divine worſhip, was called the Houſe of God, Iſa. 56.7. The Temple of the Lord, Pſal, 65.5. Mat. 21.12. His dwelling place, 2 Chr. 36.15. Pſal 9.11. Pſal. 74.2. yea the Jews held forth this as a buckler againſt all blowes, putting a carnall confidence in this ſpirituall priviledge. They thought it Canon proof againſt all the oppoſitions of their enemies, and ſuppoſed though they took liberty to live as, they liſt, yet that God would not ſuffer his Sanctuary to be defiled by the Heathens, or trodden under foot of the Gentiles. They truſted in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, Jer. 7.3. Thus had they made lyes their refuge, and under falſhood did they hide themſelves. But the Lord cared not to live in a Houſe of Stone amongſt them, who would not have themſelves living ſtones built up to him, 1 Pet. 2. He would not dwell in them as in a materiall Temple, which refuſed to have him to dwell in them, as in his ſpirituall Temple; Notwithſtanding, as long as Iſrael kept Covenant with God, God dwelt in this Houſe amongſt them, and God was honoured, and worſhiped by them, in this place which was the Temple of the Father, of the Sonne, and of the Holy-Ghoſt.

Firſt, it was the Temple of God the Father. The Lord Jeſus calleth it his Fathers Houſe, Joh. 2.16.

Secondly, it was the Temple of God the Son, Mal. 3.1. The Lord whom ye ſeek ſhall ſuddenly come to his Temple. His was the materiall Temple, whoſe body, Joh. 2.19, 21. was that holy Temple, in whom all the fulneſſe of the God-head dwelt bodily, Col. 2.9. And in regard of Chriſts Corporall preſence in this: the glory of the ſecond Temple was greater then the glory of the former, Hag. 2.9. Albeit there was neither in this latter, (as there was in the former) the Ark, nor Mercy-ſeat, nor Cherabins, nor fire from heaven which conſumed the ſacrifice, nor the Majeſty of divine preſence called Shekena, nor Prieſt with Urim, & Thummim, nor after Malach any Prophet. (The Holy-Ghoſt, as the Jews ſay, being gone into Heaven) yet in regard the Lord of glory preached there in his own Perſon, the glory of this Temple, was greater then the glory of Solomons. Beſides, the Lord Jeſus purging this Temple and driving out the uſurpers thereof, manifeſted himſelf to be the Lord, not onelyonly of this place, but of the World, who not onelyonly taught with Authority, but alſo acted with ſuch divine power, as none durſt reſiſt him, Mar. 11.15, 16, 17, 18.

Thirdly, is was the Temple of God the Holy-Ghost who gave theſe divine Oracles, Levit. 16.2. with Heb. 9.6, 7, 8. He appointed the Legall ſervices therein. This the Apoſtle taketh as granted, Heb. 9.7, 8. For after he had ſpecified the particulars, and the Laws ordained by God for the manner, and uſe of them, he addeth by way of interpretation. The Holy-Ghoſt this ſignifying, &c. And without doubt his was the materiall Temple of ſtone, who hath ſpirituall living Temples conſecrated to him, and by him, 1 Cor. 6.19. 1 Car. 3.16. who being God dwelleth in us as in his Temple. None but God alone ought to have any Temple conſecrated to his ſervice.

Seeing that Father, Sonne, and Holy-Ghoſt, have one, and the ſame Temple conſecrated to the ſervice of them, they are therefore co-equall in power and glory, being one and the ſame God which was worſhiped in this Houſe, and whom Iſaiah ſaw in a Viſion ſitting on his Throne (as I have formerly ſhewed) and his Traine filled the Temple, Iſai 6.1. And becauſe the Lord more delighteth to dwell in Temples made with his own hands, then he did in Temples made with mens hands; Let us indeavour that we may be as lively ſtones built up a ſpirituale Houſe to him, 1 Pet. 2.5. That the Lord of glory may dwell in us, as in his Temple

CHAP. XVI.

Legall Sacrifices were offered to the Father, to the Sonne, and to the Holy-Ghoſt.

GOd commanded in his Law, that Sacrifices ſhould be offered to him o…ely, Exod. 22.20. He that ſacrificed to any other, was to be deſtroyed, Deu. 13.13, 14, 15.

Yet ſacrifices was offered,

Firſt, to the Father, Heb. 10.5, 6, 7, 8, 9. Sacrifice and offering thou wouldſt not have, but a body thou haſt prepared me. Of this Legall worſhip our Saviour ſpeaketh. Joh. 4.21. Ye ſhall neither in this Mountaine, nor at Jeruſalem worſhip the Father.

Secondly, to the Sonne. Although, firſt, as he is the Mediator of the New Covenant, God and man, his bloud and Sacrifice was typified in the bloud and Sacrifice of the Law, Heb. 9. Heb. 10. which in themſelves were ſhadowes of things to come, but the body of Chriſt, Col. 2.17. without this one oblation offered by Chriſt, all other were imperfect, unſatisfactory, Heb. 10.1. for the ſins of mankind had ſo kindled the fiery wrath of God, that the Bloud of Buls, or of Goats, or of Sheep, could no longer quench it, but it would have broken out into an open flame, if ſo be that the Sonne of God had not come, and extinguiſhed it with his own bloud; It being not poſſible that the bloud of Buls, or of Goats, ſhould take away ſinnes, Heb. 10.4. But Chriſt by one offering hath perfected for ever them that are ſanctified, Heb. 10.12, 14. Heb. 9.28. And thus he was a ſacrifice for ſinne; yet ſecondly, as he was the ſecond Perſon of the Trinity, God bleſſed for ever, Rom. 9.5. He was equall with the Father, Zac. 13.7. Phil. 2.6. and he was together with the Father ſacrificed to; Jaacob was commanded to goe to Bethel, and build an Altar there unto God that appeared unto him, Gen. 35.1, 7. And Jaacob powred on the Altar, he built a drink-offering, and oyle, Gen. 35.9, 14. That this was Chriſt, Hoſeah ſheweth Hoſ. 12.4, 5. when he called him an Angel, yet his Name was the Lord of Hoaſts. The Sonne in Scripture being uſually ſo ſtiled: who was an Angel in Name, but not in Nature, Heb. 1.5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Heb. 2.16. He was that Angel which ſpake to Moſes on the Mount, Act. 7.38. and and commanded the Sacrifices offered to himſelf.

Thirdly, to the Holy-Ghoſt. The Attonement was made to him, together with the Father, and the Son, who did appeare in the Cloud upon the Mercy-ſeat, Lev. 19.2. with Heb. 9.7, 8. where the Apoſtle doth expreſly ſay (interpreting theſe Leviticall Rites) that it was the Holy-Ghoſt that ſignified this thereby.

Seeing therefore, the Father, the Sonne, and the Holy-Ghoſt, had one and the ſame honour done to them by Sacrifice in the Temple, you may ſee that their ſervice is one, their worſhip one, their honour one, their glory one, who are one, and the ſame God in Eſſence, Subſtance, and Nature, though they be three Perſons, ſubſiſtences, or Relations, in which they differ from one another.

CHAP. XVII.

The Father, the Sonne, and the Holy-Ghoſt, are to be glorified in our lives and converſations.

IT is the duty of the faithfull to make Gods glory the higheſt and ultimate end of all their Actions and that they live ſo, that they may glorifie God here, and that God may glorifie them hereafter. God electeth us for this end, Eph. 1.4, 5, 6. He createth us for this end, Iſa. 43, 7. Pro. 16.4. He redeemeth us for this end, 1 Cor. 6.20. H juſtifieth us for this end, Rom. 3.23. He ſanctifieth us for this end, Mat. 5.16. He afflicteth us for this end, 1 Pet. 4.16. And giveth us for this end, temporall deliverance here, Pſ. 50.15. and eternall ſalvation hereafter. For God is glorified in his Saints, 2 Theſ. 1.10. that has Saints may be glorified in him, 2 Theſ. 1.12. Man being a Creature, for him to propoſe, either his own ſelf for his end, or any other end but that which God hath propoſed to him, namely Gods glory, would be a robbing of God of his right, and an uſurping of his glory.

Firſt, the Father is to be glorified, Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. The light of grace that is in thee, muſt ſo ſhine forth from thee, that other men may have the light of grace communicated to them to ſee how to glorifie God thereby. And Paul would have us with one mind, and with one mouth, glorifie God, even the Father of our Lord Jeſus Christ, Rom. 15.6.

Secondly, the Sonne is to be glorified. Chriſt was glorified in his Apoſtles, Joh. 17.10. They were to his praiſe, and inſtruments of his glory. It was Pauls end in living; To me to live is Chriſt ſaith he, Phil. 1.22, 23. and Chriſt ſhall be magnified in my body, whether by life, or death, Phi. 1.20. yea, Peter exhorteth, 1 Pet. 3.15. to ſanctifie, or glorifie the Lord God in your hearts, and thereupō addeth, that they may be aſhamd that accuſe your good converſation in Chriſt, 1 Pet. 3.16. by having a good converſation, we glorifie Chriſt which is truly God, 1 John 5.20.

Thirdly, the Holy-Ghoſt is to be glorified; this the Apoſtle Peter ſuppoſeth the faithfull will doe. And therefore he concludeth them happy that ſuffer for the Name of Christ, 1 Pet. 4.14. For the ſpirit of glory, and of God, reſteth on you, on their part he is evill ſpoken of, but on your part he is glorified: and ſurely the cuſtome of the Primitive Church before the Counſell of Nice was to worſhip and glorifie the holy ſpirit; So Juſtin in 2. Apolog. pro Chriſtian. ad M. Antonium Pium, foreign, we worſhip and adore the Propheticall ſpirit, honouring him in word and deed.

Thus we are to endeavour both by word and deed, to glorifie the Father, the Sonne, and the Holy-Ghoſt. And ſurely the glorifying of one Perſon, is the glorifying of all. The Leper who fell Chriſts feet, and gave thanks to him, is ſaid to glorifie God, Luk. 17.15, 16. glorifying thereby, not onelyonly the Sonne, but alſo the Father, and the Holy-Ghoſt; yea, Peter ſheweth you, that the ſuffering patiently for the Name of Chriſt, is the glorifying of the Father, 1 Pet. 4.11, 16. and of the Sonne, 1 Pet. 3.15, 16. 1 Pet. 16. and of the Holy-Ghoſt, 1 Pet. 4.14, 16. The honouring one, is the honouring of the other, 1 Joh. 2.23. Joh. 5.23. whereas contrarywiſe, he that by Apoſtacy or Antichriſtianiſme diſhonoureth one, diſhonoureth the other likewiſe, 1 Joh. 2.23. Joh. 5.23. Take heed therefore of Satans ſpetious deluſions, who would have thee honour the Father, by denying the Sonne. He that denyeth the Sonne, the ſame hath not the Father, 1 Joh. 2.23. but is an Antichriſt, 1 Joh. 2.22. he is Antichriſt, that denyeth the Father, and the Sonne. Jews, Turks, Arrians and other Hereticks, may affirme they worſhip him that was the true God who was the Creator of the World, but he is the Father of Chriſt, and him they deny: wherefore they deny alſo the Father, he being not a Father, if he have not a Sonne, and he hath no other Sonne properly, but Chriſt. Let us indeavour in the whole courſe of our lives, to give the Lord the honour due to his Name. Let us therefore in heart and voyce give glory to the Father, to the Sonne, and to the Holy-Ghoſt; and let us conclude with the Pſalmiſt, in ſtirring up o… to this duty, ſaying, Let every thing that hath breath… praiſe the Lord: praiſe ye the Lord, Pſal. 150. laſt.

FINIS.

Imprimator,

Edm. Calamy.

End of the text · Benjamin Austin, The Equality of the Father Son and Holy Ghost (1650)