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<NAME>Olivia Bottum</NAME>
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<P>THE DIVINITY Of the TRINITY CLEARED, By wiping off the fal&s;e Glo&s;&s;es put upon &s;everal places of Scripture By Mr. <HI>John Biddle,</HI> In his book intituled <HI>The Apo&s;tolical and true Opinion touching the holy Trinity,</HI> &amp;c.</P>
<P>Written by a very Learned man, lately decea&s;ed.</P>
<Q><P>Take heed how ye hear. <BIBL><HI>Luke 8.18.</HI></BIBL></P>
<P>Take heed what ye hear. <BIBL><HI>Mark 4.24.</HI></BIBL></P>
<P>Try all things: hold fa&s;t that which is good. <BIBL><HI>1 The&s;. 5.21.</HI></BIBL></P></Q>
<P><HI>LONDON,</HI> Printed by <HI>J.C.</HI> and are to be &s;old by <HI>Edw. Blackmore</HI> at the Angel in <HI>Paul</HI>'s Church-yard. 1654.</P>
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<DIV1 TYPE="dedication">
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<HEAD>To my noble and ever honored Friend Colonel <HI>William Sydenham</HI> a late mem|ber of Parliament.</HEAD>
<OPENER><SALUTE>Noble Sir,</SALUTE></OPENER>
<P>_COntentions have been great and high of old, and &s;till are &s;o, about the equality or inequality of the Son of God with the Father, even to the Anathematizing one the other, when both that is a truth that the <HI>Arrians</HI> and the <HI>Arminians</HI> hold, <HI>viZ.</HI> That the Son is le&s;s then the Father; and that which the <HI>Protestants</HI> hold is no le&s;s a truth, <HI>viz.</HI> that the Sonne is equall with the Father: which being un|der&s;tood and ob&s;erved according to the mind of God, is holy and good: but men exceeding in dimi|ni&s;hing the Sonne in his E&s;&s;ence, and exalting him in his emanation, the truth being hid is the cau&s;e of the controver&s;ie, and men have thereby come to &s;ubvert the faith of many.</P>
<P>The greate&s;t, the gro&s;&s;e&s;t, and yet the mo&s;t &s;ubtil way thereto, hath been laid of late by Mr. <HI>John Bid|dle,</HI> in that book of his, called, <HI>The Apostolical and true Opinion concerning the holy Trinity revived;</HI> which the
<PB REF="3"> &s;ooner I have wrote again&s;t, becau&s;e from the year 1647. he gloryes no man of the many learned he hath conte&s;ted with, hath given an an&s;wer to one Argument &s;atisfactorily; yea, and that he hath long waited on the learned for an an&s;wer, and can receive none: That he hopes &s;ome one will; and that him|&s;elf is in the ca&s;e a doubting Spirit, and &s;o a man convinceable, and not to be rejected: from all which, with the bond of the Go&s;pel, that tyeth me <HI>to contend for the faith,</HI> I am induced to commend this in&s;uing Treati&s;e to the World, and fir&s;t to you; to whom I acknowledge my &s;elf and mine to owe very much, and to God for you who I believe will not fail to &s;atisfie your laying out, from the lea&s;t Cup of water, to the greate&s;t good you do for his: to whom I com|mend you to be kept for ever, being as I am bound to be</P>
<CLOSER><SIGNED>Yours in the &s;ervice of the Go&s;pel <HI>John Brayne.</HI></SIGNED> <DATELINE><DATE><HI>September</HI> 20. 2653.</DATE></DATELINE> I fir&s;t viewed Mr. <HI>Biddles</HI> book about <HI>Sept.</HI> 3. 1653</CLOSER>
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<OPENER><SALUTE>SIR,</SALUTE></OPENER>
<P>_PRovidence directed to my hand that Novel piece of yours, Intituled, <HI>The Apostolical and True Opinion concerning the holy Trinity.</HI> In which to the Reader you glory, that you have conte&s;ted with &s;undry learned men, and that they all have not been able to produce a &s;atis|factory an&s;wer to &s;o much as one Argument. And then in the preface to your faith, you call the truth of God touching three Per&s;ons in one God, by the term of <HI>Opinion;</HI> and &s;ay that it is as the bottom corrupting all Religi|on: which in a mo&s;t blinde way of Nature you &s;eek to demon&s;trate from the being of Creatures, becau&s;e <HI>Apostle,</HI> an univer&s;al predicated of three, makes three Apo&s;tles, if a man will make u&s;e of rea&s;on in his Religion. By which blinde rule being led, you call it an ignorant refuge of di&s;tin|gui&s;hing the E&s;&s;ence and Per&s;ons of God; yea a wretched and an un|heard-of di&s;tinction in Scripture. But your comparing the way and be|ing of God, with that of man; God a Spirit, and infinite; Man a Crea|ture, finite; were good it had never been heard, arguing thus in your &s;e|cond Article of Faith, from <HI>Phil.</HI> 2.7.</P>
<P><HI>The Sonne cannot be equal to God; then he must have the &s;ame e&s;&s;ence in number, or a different one: not the &s;ame in number, otherwi&s;e it's not equali|ty; but identity; as equality in &s;tature must differ in number, though the &s;ame in kinde.</HI></P>
<P>You &s;ay in your fourth Article, <HI>The Trinity cannot con&s;ist of three Per|&s;ons in one God, but God him&s;elf is one of the three Per&s;ons, which is ab|&s;urd:</HI> and &s;ay, <HI>it is not onely the &s;ource of almost all the errors among Christi|ans,</HI> &amp;c.</P>
<P>But it will appear, your declining the &s;ame doctrine, is the &s;ource of
<PB N="2" REF="4"> multitudes of errors in your booke, and the overthrow of the faith of many, by your &s;uppo&s;ed Trinity of one God, one Man, one Angel. But if men ob&s;erved your rea&s;oning about God, how carnal it is, they would avoid tru&s;ting you: <HI>For the natural Man di&s;cerneth not the things of God; nor can he.</HI> Never man &s;pake &s;o of God from the Earth, as you have done, confining his being to ours, proving and denying his by ours, who have not &s;een him, nor known him.</P>
<P>But in oppo&s;ition to all your rea&s;onings and Sophi&s;try,</P>
<P N="1">1. Con&s;ider, God, <HI>Deut.</HI> 6.4. &s;ayes, <HI>Hear I&s;rael;</HI> preparing the Peo|ple to attend to what he &s;ayes of him&s;elf, again&s;t whatever any decei|ver of the World &s;hould &s;ay of him; that men be not deceived by them.</P>
<P N="2">2. He &s;ayes by <HI>Mo&s;es, Johovah our Elohims is one Jehovah.</HI> Whence note, (deny it if you can) <HI>Jehovah,</HI> and <HI>Elohims,</HI> are the &s;ame: as Jeho|vah, Ehhad, one; and as <HI>Elohims,</HI> more then one, yea, or two; becau&s;e in the plural, not in the dual number.</P>
<P N="2">2. The&s;e many, becau&s;e three Elohims, are one Jehovah; a word de|rived from <GAP DESC="foreign"> <HI>to be,</HI> and implyes relation to his e&s;&s;ence.</P>
<P N="3">3. To &s;ay Jehovah is one, &s;o one as to deny the Elohims, is to deny Jehovah; this place of all others di&s;covering God mo&s;t clear to the peo|ple of that State; and proves the Father, Son and Spirit one God to us even in our State.</P>
<P N="4">4. This very text wipes away all the gro&s;s and vile a&s;per&s;ions you have a&s;per&s;t the mo&s;t pure truth of the ble&s;&s;ed God with.</P>
<P N="2">2 Scrip. <HI>Gen.</HI> 11. <GAP DESC="foreign">. <HI>In the beginning</HI> Dii crea|vit, <HI>the Gods hath created;</HI> which according to your rea&s;oning is non-&s;ence, which may make you ri&s;e and &s;ay, How can three be one, or one be three? &s;o how can this be &s;ence? but,</P>
<P N="1">1. In the Elohim, a noun plural joyned to a verb &s;ingular, is excel|lently declared the unity of the&s;e Elohims in e&s;&s;ence.</P>
<P N="2">2. For that e&s;tate, as equal not in e&s;&s;ence onely, but in name and nature, they have one common name of Elohims; after in the State of the Go&s;pel &s;et forth by names of the Father, Sonne, and holy Spirit.</P>
<P N="3">3. They are indefinitely &s;aid to create, that common name; and not the Father more then the Sonne, or Sonne then the holy Spirit.</P>
<P N="4">4. So that God the Creator of Heaven and Earth, <HI>Acts</HI> 17.24. is the Elohims, and not God the Father onely; which to &s;ay is Here&s;ie, as appears by the&s;e Scriptures compared: nor is it proper to &s;ay Jehovah did it, but the Elohim, <HI>John</HI> 13.</P>
<P N="5">5. It is not &s;aid Jehovah as one created, but the Elohims, becau&s;e that the outgoings of God manife&s;ted them&s;elves in the creation, as Elo|hims; as Father, Sonne and Spirit in redemption, <HI>Prov.</HI> 8.22. as <HI>the beginning of his way, before his works of old:</HI> &s;o that the Elohims, or go|ing
<PB N="3" REF="4"> forth of Jehovah in his Elohims, was the beginning of his way before the Creation, and the Creation made by them.</P>
<P>The third Script. is <HI>Gen.</HI> 1.26. <GAP DESC="foreign"></P>
<P><HI>And the Elohims &s;aid, Let us make Adam.</HI></P>
<P>I remember a conceit of Mr. <HI>Biddles</HI> on this place, to evade the truth, that by <HI>US</HI> here, God and the Spirit are meant. But the delu&s;ion ap|pears.</P>
<P N="1">1. The Elohims are appellatively the &s;ame: the Spirit that created was Elohim as well as the Father: whatever they were, they were one and all Elohims.</P>
<P N="3">3. Elohim is of the plural number, not the dual: &s;o that that &s;hift is nothing worth to hide the nakedne&s;s of his eva&s;ion.</P>
<P N="4">4. They are brought in equally, &s;aying <HI>Let us;</HI> not one &s;aying &s;o above another; not one making him&s;elf above another.</P>
<P N="5">5. The Elohim are many in number of the noun, but one in the parti|ciple, <HI>Qua&s;i dictus est Dii.</HI></P>
<P N="6">6. The Elohim, as Elohims, are many: <HI>Let us make.</HI></P>
<P>To me it &s;eems, in this <HI>Gen.</HI> 1.26. <HI>Let us make man,</HI> the Father emptieth to the Sonne and the holy Spirit in the work of Creation, as the Sonne and holy Spirit empty them&s;elves to the Father in the work of re|demption, though not in that mea&s;ure and that manner.</P>
<P>As the natural man, &s;o Mr. <HI>Biddle</HI> (with <HI>Nicodemus</HI>) cryeth out, <HI>How can the&s;e things be?</HI> John 3.4. But let us con&s;ider, God is not a Father to his Sonne, nor the Sonne a Sonne to the Father, as one man to ano|ther: the Father begets not, nor is the Sonne begotten in the way of the World. Nature and rea&s;on will but produce Athei&s;me, and fighting God, if called in to con&s;ult with in the ca&s;e: which Mr. <HI>Biddle</HI> tru&s;ts altogether upon, as appears diver&s;ly in the things he hath writ.</P>
<P>The fourth Scripture, <HI>Gen.</HI> 3.22. Jehovah Elohim &s;aid, Be|hold, <GAP DESC="foreign"> <HI>the Adam is as one of us;</HI> but read rather thus; <HI>The Adam IS AS HE:</HI> for &s;o Echad or Ehhad &s;ignifies as well <HI>All</HI> as <HI>Unus;</HI> and the prepo&s;ition &s;ignifies <HI>from</HI> as well as <HI>of;</HI> and it is more agreeable to truth &s;o to read them. <HI>The Adam is become AS HE from us, viz.</HI> the Devil, who by his &s;inne was gone from God, he having rebelled again&s;t God. So man by &s;inne having the Image of Satan in &s;tead of the Image of God in him, is &s;aid to be <HI>the Child of the Devil,</HI> John 8.44.</P>
<P N="1">1. <HI>Jehovah Elohims</HI> &s;aid, not <HI>Jehovah</HI> without the <HI>Elohims,</HI> not the <HI>Elo|hims</HI> without <HI>Jehovah.</HI></P>
<P N="2">2. Jehovah in the participle &s;aid, &s;peaks as one; the Elohims &s;peaking of them&s;elves, &s;peak as of many, in the pronoun <GAP DESC="foreign">.</P>
<P N="3">3. Now in this is one, yet three; three Elohims, yet one Jehovah. He that denies this, denies Jehovah: he that bla&s;phemes it, bla&s;phemes
<PB N="4" REF="5"> the truth: for is not this <HI>from us</HI> applyed to Jehovah as well as the Elo|hims?</P>
<P N="4">4. Now whether in Jehovah be not intended the E&s;&s;ence, as having derivation from the being and nature of God, and in the Elohims the hypo&s;ta&s;is in that E&s;&s;ence, let all judge that judge not according to fle&s;h, <HI>John</HI> 8.15.</P>
<P><HI>Appl.</HI> 1. It were not proper for Jehovah, God alone, to equalize him&s;elf with, or joyn other in &s;peech to him&s;elf, be&s;ide tho&s;e in, or tho&s;e that are him&s;elf, one with him, when he &s;peaks of them and him&s;elf as one.</P>
<P N="2">2. Tho&s;e <HI>us</HI> are indefinitely &s;poke of, as the Elohims, they being the &s;ame one to or in another, and not to be di&s;tingui&s;hed.</P>
<P N="3">3. Should we read the words <HI>like one of us,</HI> that there is the &s;ame like|ne&s;s in one as in the other, if <HI>Adam</HI> had been like one, he had been like all; which could not be &s;aid of Mr. <HI>Biddles</HI> Trinity: Chri&s;t was not born then; nor like the Spirit, that was an Angel, farre unlike God; God not being to be compared or joyned in likene&s;s with a created Angel, or being humane and &s;inful.</P>
<P>The fifth Scripture, <HI>Gen.</HI> 11.7. <HI>Go to,</HI> <GAP DESC="foreign"> <HI>let us de&s;cend and there confound their language.</HI></P>
<P N="1">1. He that &s;peaks is Jehovah, <HI>ver.</HI> 6. in which is prevented an ob|jection that Jehovah is God indeed, but the Elohims his Mini&s;ters: no, the text &s;aith, <HI>Jehovah &s;aid, Let us go downe;</HI> which is the Elohims as under&s;tood in Jehovah, and yet Jehovah then &s;aid to be de&s;cending and changing place.</P>
<P N="2">2. Ver. 8. it is &s;aid, <HI>Jehovah &s;cattered them,</HI> or the <HI>US,</HI> the Elohims. Thus <HI>Exod.</HI> 20.1, 2. <HI>And the Elohims &s;aid, I am Jehovah thy Elohims.</HI></P>
<P N="1">1. The Elohims &s;aid, <HI>I (note I)</HI> not <HI>We.</HI></P>
<P N="2">2. <HI>Am Jehovah:</HI> &s;o that the Elohims are Jehovah, three in one.</P>
<P N="3">3. This Jehovah are <HI>thy Elohims</HI> who gave the Law; and &s;o all &s;ins again&s;t the Law, are equally done again&s;t the holy Spirit, as again&s;t the Sonne or Father, the one Jehovah, one three.</P>
<P N="4">4. <HI>There &s;hall not be to thee</HI> <GAP DESC="foreign"> <HI>other Elo|hims before me.</HI> In which Mr. <HI>Biddle</HI> hath abominably tre&s;pa&s;&s;ed, &s;etting up another Trinity of his own devi&s;ing, other Elohims.</P>
<P N="1">1. Bla&s;pheming the Elohims, Jehovah, three one, one three, which he denyes, &s;aying it cannot be.</P>
<P N="2">2. Sets up in &s;tead thereof a golden Calfe; a God of his own, a fal&s;e God; a man, an Angel: &s;o Jehovah without Elohims is a fal&s;e God, and no God. The Elohims gave the Law, <HI>The Elohims &s;pake all the&s;e words:</HI> Jehovah is not &s;aid to &s;peak them.</P>
<P>The &s;ixth Scripture, <HI>Job</HI> 35.10. <HI>And hath not &s;aid, where is God my Makers, that giveth Songs in the night?</HI></P>
<P>Mr. <HI>Biddles</HI> confu&s;ed &s;en&s;e on the words is rare, &s;aying more then one made man, though in different order of cau&s;ality; But ina&s;much as God is
<PB N="5" REF="5"> &s;aid to be the makers, it intimates the power of any other per&s;on in making man was from God, and &s;o on the matter God was the makers.</P>
<P>In which he allows the Spirit to be a maker, but not a God. But note, the word <GAP DESC="foreign"> as <HI>Pagnin</HI> tells us, is alwaies of the plural number, and not in the &s;ingular: and is thus to be read, Where is the <HI>Eloha</HI>'s my makers? the makers being <HI>Eloha</HI>'s one equal to the other, to man, his <HI>Eloha</HI>'s, his makers, <HI>Gen.</HI> 1.26.</P>
<P>The &s;eventh Scripture, <HI>E&s;ay</HI> 6.8. <HI>I heard the voyce of the Lord, &s;aying, Whom &s;hall I &s;end? and who will go for us?</HI></P>
<P N="1">1. By <HI>US</HI> is clear is meant more then one.</P>
<P N="2">2. By Adonai is here meant God, not man; el&s;e it &s;hould have been Adoni, not Adonai; but in that it is Adonai, Jehovah is more clear.</P>
<P N="3">3. But in that <HI>ruacho, his &s;pirit</HI> is added, I &s;uppo&s;e Jehovah is here applyed di&s;tinctly to the Sonne, and &s;o the Jews did under&s;tand it, <HI>Gal.</HI> 4.6.</P>
<P N="1">1. The Father &s;ending none, &s;pecially of him&s;elf, but the Sonne; and the Sonne &s;ending others, as here in this place, and <HI>Matth.</HI> 28.19.</P>
<P N="2">2. Which is cleared more fully, in that the Spirit di&s;tinctly is &s;aid al&s;o to &s;end him, who is al&s;o &s;aid to &s;end <HI>Barnabas.</HI></P>
<P N="3">3. Adonai is &s;et here, as in places el&s;ewhere, before Jehovah; which is not done without a great my&s;tery in the change of order.</P>
<P N="4">4. Chri&s;t &s;ending out &s;ome Apo&s;tles, the Spirit immediately others.</P>
<P><HI>Appli.</HI> Let us take heed: for this day this is the mi&s;ery of this and other Nations, that <HI>we wor&s;hip we know not what;</HI> as the <HI>Samaritans, John</HI> 4.22. But as the Law, &s;o the Go&s;pel &s;peaks of <HI>three witne&s;&s;ing in Heaven, and the&s;e three are one,</HI> 1 John 5.7. the Father, Word and Spirit.</P>
<P N="2">2. <HI>Kercherus</HI> in his Concordance of the Old Te&s;tament, &s;ayes, that <HI>Elohim</HI> is <HI>Deus,</HI> God in the Trinity of Per&s;ons: &s;o that with the aforemen|tioned Scriptures, all the texts have Jehovah Elohim in them, tran&s;lated Lord God, proves &s;ame; which in the Old Te&s;tament are many hundreds.</P>
<P N="1">1. To conclude with this part; where two or three witne&s;&s;es are &s;aid to &s;uffice for &s;atisfaction in all differences, here are &s;even in &s;tead of ma|ny: which were &s;ufficient, if there were no more, when the&s;e and all texts of Scripture have Jehovah Elohim in them witne&s;s the &s;ame; which are many hundreds.</P>
<P N="2">2. The people of God in the State of the Old Te&s;tament, and tho&s;e are of the State of the New, are to be of one lip, that is, ought to &s;peak of God one and the &s;ame, in one and the &s;ame way, 1 <HI>John</HI> 3.7. <HI>Act.</HI> 24.14. we ought to wor&s;hip, <GAP DESC="foreign"> <HI>our Fathers God, believing all according to the Law and the things written in the Prophets.</HI> Noting,</P>
<P N="1">1. God mu&s;t be &s;o &s;poke of and be under&s;tood in what is written of him in the New Te&s;tament, as in the Old, or we wor&s;hip not (as <HI>Paul</HI> did) <HI>the God of his Fathers,</HI> who differed not in Law, in Prophets, nor in Go&s;pel: <HI>God and the Father</HI> in the Go&s;pel, is the &s;ame as <HI>Jehovah Elo|hims</HI>
<PB N="6" REF="6"> under the Law: the Father abiding in the excellent glory, and the Sonne and Spirit &s;aid to be come forth from the Father.</P>
<P N="2">2. In this the bottom of Mr. <HI>Biddles</HI> delu&s;ion lyeth, and is thus to be explained and manife&s;ted.</P>
<P N="1">1. That the Lord Je&s;us following the Seventy, <HI>Mark</HI> 12.29. &s;ayes, <GAP DESC="foreign"> <HI>The Lord</HI> <GAP DESC="foreign"> <HI>thy God, is one Lord:</HI> where from that <HI>Deut.</HI> 4.6. <HI>Lord</HI> is put for <HI>Jehovah:</HI> and &s;o all Scriptures cited out of the Old Te&s;tament in the New, Chri&s;t and the Apo&s;tles following the Seventy, as tran&s;lated by them.</P>
<P N="2">2. <GAP DESC="foreign"> yet is a Title given the man Chri&s;t common to Magi&s;trates, when Jehovah was incommunicable to any but the <HI>Elohims:</HI> yea, it is put after God, 1 <HI>Cor.</HI> 6.5. as inferior in dignity to it.</P>
<P N="3">3. <HI>Adonai</HI> and <HI>Jehovah</HI> are both rendered <HI>Lord</HI> by <GAP DESC="foreign">, from <HI>P&s;al.</HI> 110.1. in <HI>Matth.</HI> 22.24. <HI>The Lord &s;aid unto my Lord.</HI></P>
<P N="4">4. Jehovah is rendred by <GAP DESC="foreign">, <HI>P&s;al.</HI> 132.11. <GAP DESC="foreign">, <HI>Jehovah hath &s;worn in truth to David,</HI> Acts 2.30. <GAP DESC="foreign"> <HI>that with an Oath God hath &s;worn to him,</HI> Rom. 11.8. <GAP DESC="foreign"> <HI>God hath given to them the &s;pirit of &s;lumber,</HI> &s;o Rom. 2.21. compared with <HI>I&s;a.</HI> 52.5. and in many other places. <HI>I&s;a.</HI> 29.9.</P>
<P N="5">5. Elohim in the Old Te&s;tament &s;ignifieth that the Father, Sonne and holy Spirit doth in the New; and expre&s;t in the Plural, as <HI>Deut.</HI> 47. <GAP DESC="foreign"> <HI>What Nation is there that hath to it the Elohims near to them, as Jehovah our Elohims?</HI> Deut. 5.26. <HI>for whom of all fle&s;h is there that hath heard the voice</HI> <GAP DESC="foreign"> <HI>of the living Elohims out the midst of the fire as we?</HI> Where <GAP DESC="foreign"> the <HI>voyce,</HI> is in the &s;ingular; the pronouncers, in the plural, as the voice of one, though many, (Mr. <HI>Biddle</HI> how can this be?) this word <HI>Elohims</HI> is expre&s;t by the word <GAP DESC="foreign"> in the &s;ingular, as that <HI>Mark</HI> 12.19. thy Elo|hims, <HI>Deut.</HI> 4.6. is expre&s;t <GAP DESC="foreign"> <HI>your God.</HI> And &s;o in all places of Scripture el&s;e; onely for example one more, <HI>Exod</HI> 3.14. <HI>The Elohims of</HI> Abraham, <HI>the Elohims of</HI> I&s;aac, <HI>the Elohims of</HI> Jacob <HI>&s;ent me unto you.</HI> Acts 7.32. <HI>The</HI> <GAP DESC="foreign"> <HI>God of</HI> Abraham, <HI>the God of</HI> I&s;aac, &amp;c. Onely one thing ob&s;erve: in <HI>Exod. Jehovah the Elohim of thy Fathers, the Elohims of</HI> Abraham, &amp;c. In the Greek in <HI>Acts</HI> it is onely <HI>The God of thy Fathers,</HI> not <HI>the Lord God of thy Fathers,</HI> as in <HI>Luke</HI> 20.37. it is &s;upplyed.</P>
<P N="1">1. In which great my&s;tery, note, the cau&s;e may be from the &s;traitne&s;s of the Greek tongue in the divine way of manife&s;ting God.</P>
<P N="2">2. To &s;hew, that the Jew, as he is not perfect without the Gentile, in what is di&s;covered them in the Hebrew; &s;o nor the Gentile without the Jew, in what is di&s;covered in the Greek. God is never to be known of us, but in the di&s;covery of the Elohims; nor in them, but in the di&s;covery of Fa|ther, Sonne, and Spirit; they having God in his going forth in the Creation, we in his going forth in redemption.</P>
<P N="3">3. It is clear, that untill we bring in the Go&s;pel <GAP DESC="foreign"> who an&s;wers to Jehovah, Elohim, El, <HI>&amp;c.</HI> in the Old Te&s;tament, to &s;peak to us of
<PB N="7" REF="6"> God as all they did di&s;tinctly of the Jew, we never under&s;tand the faith and verity of God, let us glory as much as we can: and who in the world will &s;eal to this truth? El is al&s;o rendred by <GAP DESC="foreign"> God, <HI>Heb.</HI> 7.1. <HI>Gen.</HI> 14.20.</P>
<P N="1">1. By &s;etting down <GAP DESC="foreign"> with the Article &orougr;.</P>
<P N="2">2. Without the Article; in which the Sonne or Spirit, as come forth from God Jehovah, are &s;et out; as Jehovah Zebaeoth, the Father, Sonne, Spirit, in the <HI>Hebrew, Jerem.</HI> 32.</P>
<P N="3">3. Somtimes <GAP DESC="foreign"> <HI>God the Father,</HI> conjunctly for di&s;tinction, 1 <HI>Pet.</HI> 1.2. di&s;tingui&s;hing the Father from the other Elohims.</P>
<P N="4">4. Othertimes <GAP DESC="foreign"> di&s;tingui&s;hing Jehovah from the Elohim the Father; and otherwhiles Jehovah from Elohim by <GAP DESC="foreign">, <HI>Mark</HI> 12.29.</P>
<P N="5">5. <GAP DESC="foreign"> is &s;ometime put befoe <GAP DESC="foreign">, &s;omtime after.</P>
<P N="6">6. Somtimes <GAP DESC="foreign"> alone, without <GAP DESC="foreign">, Father without God, <HI>Joh.</HI> 10.36.</P>
<P>Conclu&s;ion 1. If God &s;peak not variou&s;ly of him&s;elf, what need this variety of &s;peech?</P>
<P N="2">2. The variety of words in Hebrew comprehended under one in Greek, &s;hews God did variou&s;ly by that word &s;et forth him&s;elf to the World.</P>
<P N="3">3. In this is the wi&s;dom of God, that could &s;o by one word &s;et forth &s;o deep and &s;weet a mi&s;tery, as by many: in which God indeed is wonder|fully to be wondered at and admired.</P>
<P>Que&s;t. <HI>How &s;hall ever any man clear and make plain this wonderful riddle this day to the World?</HI></P>
<P><HI>Re&s;p.</HI> The Scriptures will clear all to us.</P>
<P N="1">1. That that in the Old Te&s;tament is &s;poken of and applied to the Elohims, and in the New is &s;aid of God, under&s;tanding the Elohims.</P>
<P N="2">2. That in the Old Te&s;tament is applyed to Jehovah, and in the New to God, there under&s;tand Jehovah.</P>
<P>Ob&s;erve well <HI>Colo&s;.</HI> 2.29. unto the knowledge of God the Father and of the Lord Je&s;us, di&s;tingui&s;ht by <HI>and</HI> as well from God as from Chri&s;t, but not by the Article &orougr;, becau&s;e of the &s;ame nature of God, and one with him.</P>
<P>I know no ground to any &s;olid objection in Scripture to this truth, but from <HI>Mark</HI> 12.29. Chri&s;t &s;aid from <HI>Deut.</HI> 4.6. The Lord your God is one Lord, <HI>ver.</HI> 34. Thou &s;peake&s;t to the truth; for one is <HI>Theos</HI> God, and there is not another: the Lord Je&s;us &s;aid, One Lord <GAP DESC="foreign"> the man One God <GAP DESC="foreign">: &s;o that it &s;eems they are one, for he is commended for his an&s;wer. But,</P>
<P N="1">1. He is &s;aid to an&s;wer <GAP DESC="foreign"> under&s;tandingly, that is, he under|&s;tood better then he &s;poke.</P>
<P N="2">2. He under&s;tood Chri&s;t what he &s;aid, &s;aying, he &s;poke to the truth, or as the truth was, yet he &s;pake not as Je&s;us &s;pake, who &s;pake as the Spi|rit &s;pake by <HI>Mo&s;es,</HI> &s;o did not this man.</P>
<P N="3">3. Je&s;us applies the one di&s;tinctly to <GAP DESC="foreign"> or Jehovah, he to <GAP DESC="foreign"> or the Elohim, which was not right in that place, becau&s;e Jehovah &amp; Elohim
<PB N="8" REF="7"> were both in that place expre&s;&s;ed as di&s;tinct.</P>
<P>Conclu&s;ion. In all this, the &s;ame Jehovah and the &s;ame Elohims &s;peak, and are revealed in the New Te&s;tament as in the Old: therefore they &s;peak &s;o, and are to be under&s;tood &s;o in the New as in the Old, or he is known of none. But to &s;et forth this by example.</P>
<P N="1">1. When the Scripture &s;peaks of one God by adding <GAP DESC="foreign"> to <GAP DESC="foreign">, as 1 <HI>Tim.</HI> 2.5. <HI>Gal.</HI> 3.20. <HI>Phil.</HI> 2.13. &amp;c. in all &s;uch places you are one|ly warranted to applie it contractively to Jehovah, from <HI>Deut.</HI> 4.6. It is here&s;ie to &s;ay there is one God, that is, the Father onely, in which the other Elohims are excluded, 1 <HI>Cor.</HI> 8.6.</P>
<P N="2">2. And the rea&s;on why he &s;ays one God here, and not one Lord, is, becau&s;e Chri&s;t was now exalted and made Lord, and that title be&s;towed on him, though inferior to the dominion of Jehovah.</P>
<P N="3">3. Becau&s;e <GAP DESC="foreign"> God is applied as the word to expound the Elohim by, it proves, that as the word Elohim under the Law-e&s;tate, was com|mon to the Elohims, &s;o <HI>Theos</HI> under the Go&s;pel is that common term properly given to &s;et forth the Father, Sonne and holy Spirit by.</P>
<P N="4">4. Hence 2 <HI>Peter</HI> 1.17. he that is the Chri&s;t received from <GAP DESC="foreign"> <HI>God the Father,</HI> without the Conjunction <GAP DESC="foreign"> intervening; here the par|ticular hypo&s;ta&s;is of the Father called God is mentioned.</P>
<P N="5">5. So 2 <HI>Tim.</HI> 1.2. <HI>Tit.</HI> 1.4. 1 <HI>The&s;&s;.</HI> 1.1. and not Jehovah, when as in <HI>James</HI> 1.27. God hath <GAP DESC="foreign"> <HI>and</HI> &s;et between it and Father: Pure Re|ligion and undefiled before God and the Father; then by God is meant Jehovah and the particular Elohims of the Father; therefore expre&s;t, that whereas the Sonne came forth from God, and the Spirit, the Father a|bode in the ble&s;&s;edne&s;s and being of Jehovah without humiliation, <HI>Rom.</HI> 15.6. and thence di&s;tingui&s;ht.</P>
<P N="6">6. When the Father is mentioned alone without God the Father, the Elohim is under&s;tood, not Jehovah, <HI>John</HI> 10.30. <HI>I and the Father are one,</HI> which is as that <HI>Deut.</HI> 4.6. Jehovah thy Elohims are one, <HI>John.</HI> 14.16. <HI>I will aske the Father, John</HI> 8.18. <HI>The Father &s;ent him.</HI></P>
<P N="7">7. When it &s;ays, <HI>I am the God of thy Fathers,</HI> Acts 7.32. from <HI>Exod.</HI> 3.6. ye are to under&s;tand the Elohims, not Jehovah; nor the Elohim the Father, more then the Sonne or the holy Spirit, <HI>Gen.</HI> 17.6.</P>
<P N="8">8. From <HI>Acts</HI> 10.34. and <HI>Rom.</HI> 2.11. God is &s;aid to be no accepter of per&s;ons, which 2 <HI>Chron.</HI> 19.7. is a&s;cribed to Jehovah Elohims, as be|ing e&s;&s;ential to God to be ju&s;t, and proper to all the Elohims in that E&s;&s;ence.</P>
<P N="9">9. When God is &s;imply &s;poken of, Jehovah is under&s;tood, as <HI>Mark</HI> 8.33. <HI>Thou &s;avorest not the things of God,</HI> John 13.3. <HI>That he came forth from God, and returned to God,</HI> John 3.2. Luke 3.2. <HI>The word of God came to John,</HI> 1 Cor. 14.36. <HI>Thus</HI> Ezek. 21.1. <HI>The word of Jehovah came to</HI> Eze|kiel: and 18.1. and 17. 1. I&s;a. 50.1. <HI>Thus &s;aith Jehovah.</HI></P>
<P N="10">10. When wor&s;hip is given to God, <HI>Acts</HI> 18.7.13. and 16.14. it is to be under&s;tood Jehovah, <HI>Matth.</HI> 4.10. <HI>Luke</HI> 4.8. from <HI>Deut.</HI> 6.13. <HI>Thou &s;halt fear Jehovah thy Elohims, and &s;halt &s;erve him, and &s;wear in his
<PB N="9" REF="7"> Name,</HI> Deut. 10.20. <HI>Thou &s;halt fear Jehovah thy Elohims,</HI> &amp;c. 1. Cor. 14.25.</P>
<P N="11">11. When <GAP DESC="foreign"> God is &s;et down without an Article as a diminutive, then the Sonne or Spirit which came forth from God, were &s;ent, and were le&s;s &s;o then the Father are intended; or the Father, becau&s;e he alone without the Sonne and holy Spirit is not Jehovah.</P>
<P N="12">12. The Attributes &s;et to God in the New Te&s;tament, direct us to whom to apply them, whether to Jehovah, or to the Elohims in general; the Spirit or Adonai in particular, as 1 <HI>Tim.</HI> 4.10. God is &s;poke of as the living God, <HI>Matth.</HI> 16.16. 1 <HI>The&s;&s;.</HI> 1.9. <HI>Heb.</HI> 9.14. by looking in|to the Old to whom that Title is attributed. Now the living God is at|tributed to the Elohims, <HI>Deut.</HI> 5.26. <HI>Who of all fle&s;h that hath heard the voyce of the living Elohims?</HI> and hence as of tho&s;e Elohims, <HI>John</HI> 1.4. the Son or Word is &s;aid to have life in him&s;elf, <HI>John</HI> 5.26. <HI>As the Father hath life in him&s;elf, &s;o he hath given to the Sonne, to have life in him&s;elf,</HI> &amp;c. In which he emptied him&s;elf as Mediator, acknowledging all he had to be from Father or Holy Spirit, he being in his Mini&s;tery.</P>
<P>Obj. <HI>Life is &s;aid of the Father to be given the Son, therefore he is not equal.</HI></P>
<P N="1">1. <HI>Re&s;p.</HI> In Jehovah the Elohims are one, but among the Elohims by con&s;ent, as parts and portions are as it were committed to each other, that one thereby may glorifie another: the Father by his part glorifying the Sonne, the Sonne the Father, <HI>John</HI> 17.1, 4, 5. and 8.54. <HI>John</HI> 16.4. the Spirit by his portion glorifies the Sonne.</P>
<P N="2">2. The&s;e portions are &s;o committed one to other, that one thereby is equal with the other, <HI>Phil.</HI> 2.6. <GAP DESC="foreign"> <HI>equal,</HI> that is, equal in por|tion to God: hence <HI>John</HI> 5.22. <HI>all judgement by the Father is given or com|mitted to the Sonne, by which all men &s;hould glorifie the Sonne as they glori|fie the Father;</HI> his portion equalizeth him to the Father. Hence al&s;o the knowledge of the times and &s;ea&s;ons are kept in the Fathers hands, as his part of portion <HI>Act.</HI> 1.7. which the Father hath &s;et <GAP DESC="foreign">.</P>
<P N="3">3. The very out going of Jehovah in him&s;elf as a Father, was as a por|tion in that being to the Elohim the Father in Jehovah: &s;o the Sonne in Jehovah is his portion to be the Sonne, by which he is &s;aid to be <GAP DESC="foreign">, <HI>John</HI> 5.18. but he &s;aid God was <GAP DESC="foreign"> his proper Far|ther; making him&s;elf equal to God: &s;o the Jehovah going forth in the Spirit, made the &s;pirits portion equal with God.</P>
<P>Note, that is that Divine Glory, Honour, and wor&s;hip <GAP DESC="foreign"> to Jeho|vah came to be given and di&s;tributed to the Father, Soe, and Spirit, thus gone forth in God, as to be called God, be God, and wor&s;hipped.</P>
<P N="4">4. This is cleared from the u&s;e of the word <GAP DESC="foreign"> <HI>Matth.</HI> 20.12. <HI>The&s;e last have wrought but one hour, and thou hast made them equal with us,</HI> that is, not in proportion, as Mr. <HI>Biddle</HI> dreams, but in proportion; one hav|ing as much as another, <HI>viz.</HI> a penny: &s;o al&s;o <HI>Luke</HI> 6.34. <HI>Acts</HI> 11.17.</P>
<P N="5">5. So that the Father having the knowledge of the times, which the Sonne hath not, makes not the Father greater then the Sonne; nor the Sonnes having all judgement, makes not him greater then the Father:
<PB N="10" REF="8"> they having that in them&s;elves makes an equality among them, as Elo|hims, and one as Jehovah: all are Jehovahs, committed to the Elohims.</P>
<P N="6">6. In God is no form or proportion of parts, therefore equality cannot be attributed to God in &s;uch a way as that, the &s;ence in that kinde would prove meerly carnal.</P>
<P>The portions of the Elohims in Jehovah to our under&s;tandings is ex|pre&s;t, <HI>Prov</HI> 8.12. Wi&s;dom, Prudence and Knowledge, which ver. 22. Jeho|vah po&s;&s;e&s;t before his works.</P>
<P>There is one notable place to object from, 1 <HI>Cor.</HI> 8.6.</P>
<P><HI>Re&s;p.</HI> 1 <HI>Cor.</HI> 8.4. He &s;aith in oppo&s;ition to Idols who are nothing, that there is no God other then one in the World, which is &s;poke of the World E&s;tate, &s;ignifying Jehovah.</P>
<P>Ver. 6. In the Church E&s;tate to the Saints, is but the one God to them is a Father, Jehovah di&s;covering him&s;elf in the Go&s;pel in the Father the Elohim in the excellent Maje&s;ty, which the World knows not; in which the Church out&s;tript the World in divine manife&s;tations of God, called a knowing God as revealed by the Son, or in his Son as a Father, it being revealed in the Go&s;pel-&s;tate onely.</P>
<P>And the words to be read thus, <HI>ver.</HI> 6. But the one God to us is a Father, disjoyning Gods being as Jehovah to the World onely, but gone forth in him&s;elf a Father to the Church, revealed in the Go&s;pel by his Sonne. <GAP DESC="foreign">. Now whereas the Tran&s;lators place the Verb Sub&s;tantive as under&s;tood before <GAP DESC="foreign">, &s;aying, But to us is one God the Father, it ought to be placed between <GAP DESC="foreign"> &amp; <GAP DESC="foreign">, God and the Father: but to us the one God is a Father.</P>
<P N="1">1 Or they make the God in the world, and the Church two.</P>
<P N="2">2 By this di&s;tinction God is di&s;tingui&s;ht according to the di&s;tinctive <GAP DESC="foreign">, but not in his E&s;&s;ence, but Go&s;pel-manife&s;tation of him&s;elf to belie|vers, as a Father in the Son, more pretious then as a Creator.</P>
<P><HI>Joh.</HI> 10.34, 35. <HI>Is it not written in your Law, I have &s;aid ye are Gods? If he have called them Gods to whom the word of God came, and the Scripture can|not be di&s;&s;olved,</HI> &amp;c.</P>
<P N="1">1 <GAP DESC="foreign"> Gods here an&s;wers to Elohim, <HI>P&s;al.</HI> 82.6. and proves the word from <GAP DESC="foreign"> Gods, to be of the plural number.</P>
<P N="2">2 The <HI>P&s;al. ver.</HI> 1. proves it to concern Judges, judging by Gods Word, and not God to be wor&s;hipped, but men honoured of God.</P>
<P N="3">3 Called Gods, becau&s;e intru&s;ted with that act was proper to God, as his vicegerents in judgeing, ju&s;tifying, condemning, and &s;entencing to death: and yet &s;uch but <HI>nomine, non re.</HI></P>
<P N="4">4 The&s;e, becau&s;e in&s;tituted of God, are called Gods: when other Judges ruling by other Laws, are called <GAP DESC="foreign"> Lords, and <GAP DESC="foreign"> oppo&s;ed to Elohim, <HI>E&s;a.</HI> 26.13. becau&s;e they &s;at not as the Elohim in the &s;eat of God as Gods, which is the highe&s;t of all honour.</P>
<P>As for 1 <HI>Cor.</HI> 4.5. the many Gods in Heaven, as Sun, Moon, Stars; and the Lords, <HI>Saturn, Mars, Venus, Mercury.</HI> Many Gods in earth,
<PB N="11" REF="8"> <HI>Rom.</HI> 1.23. wor&s;hipping forms of men, of fowls, of four-footed bea&s;ts, and creeping things; as appeares by what the Apo&s;tle hinted at <HI>ver.</HI> 4. where he &s;aith, that <HI>an Idol is nothing in the world:</HI> &s;o that Idols are in this text clearly opppo&s;ed to the true God.</P>
<P>Que&s;t. <HI>If in portion the Son be equal with God,</HI> Phil. 2.7. <HI>how comes he to be le&s;s then the Father, the Father greater then he? which mu&s;t be &s;aid of his divine nature, as he was the Son, in relation to God his Father,</HI> Joh. 14.28. <HI>when again he &s;aith,</HI> The Father and I are one.</P>
<P><HI>Re&s;p.</HI> 1. In the beginning of the way of God, <HI>viz.</HI> his going forth in him&s;elf, <HI>viz.</HI> Jehovah in the Elohims, Father, Son, and Spirit, were one and equal, as in the uncreated being of God.</P>
<P N="2">2. But in the goings forth of God, came to be inequality between the Father that never came forth, and the Son which came forth from God, <HI>John</HI> 13.3. <HI>John</HI> 16.27, 30.</P>
<P>And the Spirit which cometh forth from the Father, <HI>John</HI> 15.26. and 14.26.</P>
<P N="3">3. This going forth from God is a cea&s;ing, as it were, the u&s;e of, and injoyment in it &s;elf, the injoyments of its portions as God for a time, as it were &s;etting them&s;elves apart from it, called an emptying him&s;elf, <HI>Phil.</HI> 2.7. that he might become a &s;ervant.</P>
<P N="4">4. He came into the world, <HI>Joh.</HI> 16.28. that is, into the &s;tate of creatures in man: to clear which glorious my&s;tery of God, no Scripture hath that fulne&s;s in it, that <HI>Phil.</HI> 2.6, 7, 8. hath in it, which is much abu&s;ed, and mi&s;-under&s;tood of men. I &s;hall therefore the more fully &s;peak there|unto. And the rather, becau&s;e as the Son was &s;ent, the Spirit was &s;ent: as the Son came forth from the Father, the Spirit did: as the Son took on him the form of a &s;ervant, &s;o the Spirit in becoming the advocate of Gods elect: whence this text, clearing the equality in the e&s;tate of the Sons inequality with God, proves the Spirits al&s;o, and &s;tops the mouth of adver&s;aries and bla&s;phemers: proving that that was to be done in the Son of God, and yet not de&s;troy his divinity or equality in being, which may al&s;o be done in the holy Spirit, and not de&s;troy his divinity or equa|lity in being to God.</P>
<P>The fir&s;t and main objection is from <HI>ver.</HI> 5. where it is &s;aid, <HI>Let the &s;ame mind be in you, which was al&s;o in Christ Je&s;us:</HI> and 1 <HI>Tim.</HI> 2.5. makes appear, what was &s;poken of Je&s;us Chri&s;t, was &s;poken of man, and not God.</P>
<P><HI>Re&s;p.</HI> By Je&s;us Chri&s;t is meant &s;ometimes, not the humane nature, or the Son of man, but the Son of God al&s;o, and indeed, as Chri&s;t when he asked the Di&s;ciple <HI>Peter,</HI> had this confe&s;&s;ion, <HI>Mat.</HI> 16.16. <HI>Thou art Christ the Son of the living God.</HI> The one is not a foundation to build the Church on, to &s;tand by without the other. Whatever Mr. <HI>Biddle</HI> dreams of, his doctrine will come to nothing: for he that in Scipture is the Son of man, is called the Son of God al&s;o.</P>
<P>Both are intentionally &s;poke of, though the Son of God is not mentio|ned: for the doctrine of the Apo&s;tle being to teach men from what in
<PB N="12" REF="9"> Chri&s;t was to be imitated, that is, his humility; but as God they could not empty them&s;elves by becoming &s;ervants, becau&s;e not equal with God. I &s;hall divide the truth, it dividing it &s;elf,</P>
<P N="1">1. Into what was &s;aid of, and was done in the divine nature or being, as Son of God.</P>
<P N="2">2. Into what was done in the humane nature, as Son of man.</P>
<P>That was &s;aid of, and done in the humane nature of the Son, is laid down, <HI>Eph.</HI> 2.6, 7.</P>
<P><HI>Who being in the form of God, thought it no robbery to be equal with God. But be emptied him&s;elf, taking the form of a &s;ervant.</HI></P>
<P N="1">1. The form of God, is the e&s;&s;ence of God; God being uncapable of any other form, becau&s;e immaterial; in which form the Son of God &s;ub&s;i&s;ts, even as the Father and Spirit &s;ub&s;i&s;t, <HI>viz.</HI> the Elohims in Jeho|vah: &s;o that his equality is not in the form; therein is a onene&s;s, the Elo|hims are one Jehovah, <HI>Deut.</HI> 4.6.</P>
<P N="2">2. Nothing can be in the form of God, and not be God, as here <GAP DESC="foreign">, which &s;ignifies a &s;ub&s;i&s;ting, or real being in that form, as the being of man is in his material and immaterial formes of body, Soul and Spirit; &s;o that that which is the form and being of God, is the form and being of the Son, who is God, as the Naturali&s;ts &s;ay, <HI>forma dat e&s;&s;e &s;ub|jecto,</HI> &s;o the form of God here, is the being of God.</P>
<P N="3">3. To under&s;tand the being in the form of God, to be his exerci&s;e of divine power in working miracles, as if God him&s;elf had been on earth, is a corrupting the text: for the exerci&s;e of the divine power is not the form of God, nor God; much le&s;s a being in that form: it's a manife&s;tation of God, but not a form of God.</P>
<P N="4">4. Thus his being in that form, made him equal to God; by God here in e&s;pecial manner, the hypo&s;ta&s;is of the Father being meant; becau&s;e that abode in the increated e&s;tate and form of God, and came not forth into the world, as the Son and Spirit did.</P>
<P N="1">1. Not being in that form, &s;o the Father, God, and Son are one.</P>
<P N="2">2. But his part in and of that form, was equal with the Fathers.</P>
<P N="3">3. The glory given to him as Elohim in all &s;ervice, &s;acrifices, wor&s;hip from men is equal, as in all the Levitical di&s;pen&s;ations Jehovah hath the Elohims u&s;ually added by an indefinite term, or common words, &s;hewing one had no more glory added to it, then the other in all their &s;ervices, becau&s;e done to them in Jehovah.</P>
<P N="4">4. This his being in the form of God, kept him (in all his equalizing him&s;elf to God) free from robbery, that is, from any unju&s;t violence offered to God in his glory or honor, by taking, divine glory and honor to him&s;elf equally with God from man or Angel, being equal with God, that is, the Father, in giving to, and doing good for them, and in giving be|ing to them.</P>
<P>Note, we have &s;tated the true nature and excellency of his being in him&s;elf by the disjunctive <GAP DESC="foreign"> whence he &s;hews,</P>
<P N="1">1. How this admirable or wonderful being in the form of God, pre|pared
<PB N="13" REF="9"> it &s;elf as God to &s;ave men.</P>
<P N="2">2 Which was done in emptying it &s;elf, which was his work di&s;tinct from the Fathers, <HI>John</HI> 5.17. he being now on the work of redemption: in creation, they wrought as one.</P>
<P N="1">1. Shewing, though he were him&s;elf &s;till, that is, in the form of God, God, he and the Father are one.</P>
<P N="2">2. Yet he emptied him&s;elf of his equality with God, <HI>John</HI> 14.28.</P>
<P N="3">3. He emptied him&s;elf: the Father emptied him not, nor any other.</P>
<P N="4">4. This his emptying him&s;elf did not de&s;troy him&s;elf; it was but a laying a&s;ide, as it were, his robes for a time.</P>
<P N="5">5. This emptying him&s;elf did but prepare a way for him to take upon him the form of a &s;ervant, which he could not have done, had he not emptied him&s;elf fir&s;t; &s;uch was his form, his being, and equality with God, that it could not &s;tand with his &s;tate to be in any thing infe|rior to him: in which his divinity was not idle, as Mr. <HI>Biddle</HI> objects.</P>
<P>He that was in the form of God, he took on him the form of a &s;ervant, even as God.</P>
<P N="1">1. The form of a &s;ervant is the becomming of one man bound to &s;erve another, and to be at his di&s;po&s;ing, as to his Lord; in which he is a &s;ervant; and he that he is bound to, is become a Lord or Ma&s;ter; and is the &s;tate of bondage, which was &s;aid of Chri&s;t, <HI>Gal.</HI> 4.4. in that the Son made of a woman, was made under the Law; and &s;o nothing differs from a &s;ervant, though Lord of all.</P>
<P N="2">2. As a &s;ervant, &s;o he undertook in the humanity to do all he did: he came as &s;ent by a Ma&s;ter, as appears, <HI>Luke</HI> 14.17, 22, 23.</P>
<P N="3">3. Hence he &s;pake nothing, but what he heard; what he did, he did as his Ma&s;ters work he gave him to do, and not as his own: in which he was le&s;s then the Father, <HI>John</HI> 14.28.</P>
<P N="4">4. He took it on him of him&s;elf, the Father put it not on him; &s;o that it is not believed God could do what he did for poor man, the Son ma|king it his work to empty him&s;elf, and &s;erve the Father in mans &s;tead; a work below the nature of God, and di&s;tinct from the Fathers, <HI>Joh.</HI> 5.17.</P>
<P N="5">5. If this had been &s;poke of man Chri&s;t, it had been no more but his duty; nay it had been its honor to be a &s;ervant to God, as it is to all Angels and other creatures.</P>
<P>But he that is in form of God, he empties him&s;elf to take on him the form of a &s;ervant, who owed no &s;ervice to any; which is not to be &s;aid of man, Angel, or other created being.</P>
<P N="6">6. All this was done in the divine nature, before he a&s;&s;umed the humane nature: all which comes in the following words to be di&s;tinctly &s;poken of.</P>
<P N="7">7. He the divine being <GAP DESC="foreign">, made, that is, a &s;ervant, in the like|ne&s;s of men; that is, &s;o a &s;ervant to God in all things, as other men are &s;ervants to their God, yea, to thir Ma&s;ters, <GAP DESC="foreign">.</P>
<P>Ver. 8. <HI>And in habit being found as man, he humbled him&s;elf, and became obedient to death, the death of the Cro&s;s.</HI> In which is that was done in the humane nature.</P>
<P N="1"><PB N="14" REF="10">1. <GAP DESC="foreign">, which was the out&s;ide appearance of Je&s;us Chri&s;t; he was as man &s;ubject to death, hunger, wearine&s;s, &s;corn, reproach, and &s;hame, as other men, being man of the virgin.</P>
<P N="2">2. In his <HI>out&s;ide from or fa&s;hion he is as a man,</HI> <GAP DESC="foreign"> here di&s;tingui&s;heth him from the common &s;tate of men, born in &s;in; and again, becau&s;e not begot by man, but made by the holy Spirit.</P>
<P N="3">3. <GAP DESC="foreign"> (as) a man, &s;omtimes may be u&s;ed to prove the reality of his being man as man is, or as other men are.</P>
<P N="4">4. He was found in &s;cheme or figure: a term proper to a body, as man: that is, men &s;aw God in man; which they the Jews long looked for, and now found him in figure as man. <HI>Joh.</HI> 1.46. <HI>Philip</HI> tells <HI>Nathanael, We have &s;ound him whom Mo&s;es wrote of in the law, and the prophets.</HI></P>
<P N="5">5. He humbled him&s;elf in the humane figure, or &s;umitted him&s;elf, be|ing made obedient to death, the death of the cro&s;s.</P>
<P N="1">1. He &s;ubmitted him&s;elf to death. <HI>Joh.</HI> 10.18. <HI>No man taketh my &s;oul from me, but I lay it down of my &s;elf. I have authority to lay it down, and I have authority to take it again. This command I received from my Father.</HI></P>
<P N="2">2. He was obedient: the Father commanding him to do it, did it, though he could avoid it.</P>
<P N="3">3. He humbled him&s;elf in it, becau&s;e he had not &s;inned; and death is the wages of &s;in onely: &s;o that he that hath no &s;in, ought not to die.</P>
<P N="4">4. He was obedient to the death of the cro&s;s, becau&s;e that death of all other was an accur&s;ed death. <HI>Gal.</HI> 3.13.</P>
<P>Now from the&s;e, that I may &s;top the mouth of the adver&s;ary and the gain&s;ayer,</P>
<P N="1">1. He, in that he was equal with God, and as God, to be a &s;ervant, of the Divine nature it's &s;aid <GAP DESC="foreign">, he emptied him&s;elf. Therefore,</P>
<P N="2">2. He as man <GAP DESC="foreign">, he humbled him&s;elf to death.</P>
<P N="1">1. This <HI>he</HI> as God was <GAP DESC="foreign">, in the form of God.</P>
<P N="2">2. As man, he was <GAP DESC="foreign">, in figure man, as man.</P>
<P N="1">1. <GAP DESC="foreign">, he is found in form as man.</P>
<P N="2">2. <GAP DESC="foreign">, he is exi&s;ting or being in the form of God.</P>
<P N="1">1. As God, he took on him the form of a &s;ervant, having emptied him|&s;elf to do it, that he might become &s;o.</P>
<P N="2">2. As man, he became obedient to the death, the death of the cro&s;s.</P>
<P><HI>Conclu&s;ion.</HI> What is &s;aid of the Divine nature, cannot be applied to men or angels.</P>
<P N="2">2. What is &s;aid of the Humane, cannot be applied to the Divine.</P>
<P N="3">3. Hence it is &s;aid, <HI>Therefore God,</HI> Jehovah, not <HI>the Father</HI> alone, <HI>hath exalted him,</HI> the man that humbled him&s;elf to death, the death of the cro&s;s; and he hath the <HI>name,</HI> that is, the Soveraignty as Lord in the Church.</P>
<P N="4">4. In this exaltation of the man Je&s;us, the Son of God had no hand, becau&s;e he emptied him&s;elf, that is, in this work he cea&s;ed to act as Elo|him, though in Jehovah, becau&s;e united to him&s;elf; it being the work of the Father and Spirit herein to glorifie the Son, and not the Son to glo|rifie him&s;elf, <HI>John</HI> 17.1.</P>
<PB N="15" REF="10">
<P>Joh. 8.54. <HI>If I glorifie my &s;elf, my glory is nothing: it is the Father that glorifieth me, whom ye &s;ay is your God.</HI></P>
<P>Sayes Mr. <HI>Biddle, Was his divine nature idle that time?</HI></P>
<P><HI>Re&s;p.</HI> No, it was then emptying it &s;elf; a work hard for man to do. What then think you? Is this to be looked on as done in God? a work the world will &s;ay is not to be done of him is God, and be God: <HI>John</HI> 5.17. <HI>The Father works, and I work:</HI> the Son in the work of Redemption, works a di&s;tinct work from the Fathers, when in the Creation they wrought together.</P>
<P N="6">6. This example was manife&s;t, as Mr. <HI>Biddle</HI> would have it, before he was commanded, &s;ent, and did the works he did in the name of him that &s;ent him, and not in his own name.</P>
<P>But to clear this point more fully.</P>
<P><HI>John</HI> 16.27. <HI>The Father him&s;elf loveth you, becau&s;e ye have loved me, and have believed that I came forth from God.</HI> Here the Father is the Elohim, God Jehovah, whence they believed that the Son came from.</P>
<P N="2">2. Ver. 28. <HI>I came forth from the Father, and came into the world.</HI></P>
<P>Note, He is &s;aid <HI>to come forth from</HI> Jehovah, and <HI>from</HI> the Father, as two things intended by the holy Spirit.</P>
<P N="1">1. In which was indeed his emptying him&s;elf.</P>
<P N="2">2. Had he abode with Jehovah, as the Father did, he could not have been emptyed.</P>
<P N="3">3. Had he abode with the Father, as he was with the Father, he could not have been a &s;ervant; it being that &s;tate that is oppo&s;ed to the &s;tate of Sons, and condition of Son&s;hip, <HI>John</HI> 17.5.</P>
<P N="4">4. He came forth, therefore Jehovah and the Father were not preju|diced by his &s;o coming forth, and by his &s;erving: no, he glorified him.</P>
<P N="5">5. His coming forth from God, proves he was in God, and God, as Jehovah is God; again, he came forth from the Father, who was &s;o in God and with God, as the Father was, <HI>John</HI> 1.1, 2.</P>
<P N="6">6. Hence the coming forth from God, is the &s;ignifying of his emana|tion to be from an uncreated e&s;tate and being, and that this very uncre|ated e&s;tate and being, came into the world as into a &s;tate or being con|trary to that he came from, being a created e&s;tate, which comprehends Angels and all creatures contained in Heaven, as well as the Earth, be|ing part of the World.</P>
<P N="7">7. This word <HI>world</HI> in &s;pecial re&s;pects the manhood of Chri&s;t, which indeed is the Microco&s;me, or the Worlds Repre&s;entative, having in it &s;elf, in its Spirit, an off-&s;pring of God, and in the body a being of earth, joyned in one.</P>
<P N="8">8. In this coming forth from God and from the Father, he made him|&s;elf le&s;s then the Father, who came not forth from God.</P>
<P N="9">9. No creature ever is &s;aid to come forth from God Jehovah, nor none but the Elohim, the Father, Son, and Spirit, are ever &s;aid to be in him. So now the Elohims are &s;aid &s;o to be in him, as to be him, and he to be them: the Creatures are &s;aid to be God, as <HI>contentum in continenti;</HI> but not in
<PB N="16" REF="11"> his being &s;o, as that him&s;elf cannot be without them: nor are the mo&s;t glorious Creatures ever &s;aid in their very being to come forth from God.</P>
<P N="10">10. In that he came into the World or Man, he yet made him&s;elf more inferior to the Father: <HI>John</HI> 18.37. he is &s;poke of as <HI>man born, and as God, by his coming into the World to witne&s;s to the truth.</HI></P>
<P><HI>Conclu&s;ion:</HI> he in man, is the &s;ame he that came forth from God and the Father into the World.</P>
<P N="2">2. He is &s;poken of di&s;tinctly from God and the Father, in his coming forth from him, as from man, in his coming into the world. <HI>I&s;aiah</HI> 9.6. In the child born is the humanity; in the Son given, the divinity &s;et forth of the Son, <HI>John.</HI> 3.16.</P>
<P>The third Te&s;timony by which, as by three witne&s;&s;es, this truth is fully confirmed.</P>
<P><HI>Heb.</HI> 2.6. <HI>He took not on him ought of Angels, but he took the &s;eed of A|braham.</HI> In which is &s;ignified,</P>
<P N="1">1. That he that took the &s;eed of <HI>Abraham,</HI> was able to have took the nature of Angels on him, had it been his will and plea&s;ure.</P>
<P N="2">2. Had he took the nature of Angels to him, it had been inferior to him that took it, as the nature of man he took was to him.</P>
<P>The Faker, and that he took to him&s;elf, was not the &s;ame nature: he that took was greater than that was taken by him.</P>
<P N="4">4. This is the ground why the Scripture u&s;eth that expre&s;&s;ion in many places, <HI>Of whom Chri&s;t according to the fle&s;h came,</HI> Rom. 9.1. &s;ignifying Chri&s;t had another way of coming, then that according to the fle&s;h, which was his coming forth from God: according to the fle&s;h, man; accor|ding to his coming forth from God, he was God.</P>
<P>And here I cannot pa&s;s by Mr. <HI>Biddles</HI> paradoxical expo&s;ition, made on <HI>Rom.</HI> 1.3, 4. compare <HI>Heb.</HI> 9.14. <HI>Who through the eternal Spirit offered him&s;elf without &s;pot to God:</HI> which he compares with the &s;pirit of holine&s;s, and indeed are one, but not as he makes them; who by the eternal Spirit under&s;tands not the Spirit God, but the body of Chri&s;t made a &s;pirit.</P>
<P N="1">1. The whole Scriptures &s;ay not, that the Body of Chri&s;t ri&s;en, or any other, is made a &s;pirit, but a &s;piritual body concretive, not a &s;pirit, 1 <HI>Cor.</HI> 15.44. which is done, in that mortal &s;hall put on immortality, corrupti|ble incorruption.</P>
<P N="2">2. <HI>He offered him&s;elf to God:</HI> which &s;ure, if Mr. <HI>Biddle</HI> dreams not him|&s;elf, was his Body, Soul, and Spirit, all according to the fle&s;h, by an e|ternal &s;pirit; which was not by him&s;elf, but by the Spirit as di&s;tinct from him&s;elf, man which was offered up.</P>
<P N="3">3. By this &s;pirit of holine&s;s, or divine being, he was declared to be the Son of God to <HI>Thomas,</HI> who &s;eeing him was dead, ri&s;en again; &s;aw that he was thereby declared to be the Son of God in power, <HI>John</HI> 20.28. death not being able to hold him, becau&s;e &s;tronger then it.</P>
<P N="4">4. This &s;pirit was the divine nature or being in Chri&s;t, and therefore not called the holy Spirit, of which he &s;aith, <HI>John</HI> 2.19. <HI>Destroy this Tem|ple, and in three dayes</HI> <GAP DESC="foreign"> <HI>I will rai&s;e it:</HI> it is not &s;aid the holy
<PB N="17" REF="11"> Spirit, or the Father, or God will rai&s;e it; but, I will rai&s;e it. And that the&s;e words made <HI>Thomas</HI> call him Lord and God, appears from <HI>ver.</HI> 22. therefore when he was ri&s;en from the dead, his Di&s;ciples remembred that he &s;aid this unto them, and they believed the Scripture, and the word that Je&s;us had &s;poken; who looked on him, as rai&s;ing him&s;elf. And thus the high Prie&s;ts and Phari&s;ees, <HI>Mat.</HI> 27.63. <HI>This deceiver &s;aid whil&s;t he was yet living, After three dayes</HI> <GAP DESC="foreign"> <HI>I will rai&s;e it again:</HI> and then <HI>ver.</HI> 64. <HI>and his di&s;ciples &s;teal him away, and &s;ay,</HI> <GAP DESC="foreign"> <HI>he is ri&s;en from the dead:</HI> and <HI>John</HI> 10.18. he &s;aith, <HI>I have power to lay down my life, and I have power to take it again.</HI> Now in that he &s;aith, <HI>No man taketh my &s;oul from me,</HI> &s;hews the rea&s;on why the humanity cryes out to the divinity, <HI>My God my God why ha&s;t thou for&s;aken me?</HI> in that he left it to death: which whil&s;t it &s;upported it, it could not die, nor be overcome of death.</P>
<P>This is notably illu&s;trated in the healing the woman di&s;ea&s;ed with the bloody I&s;&s;ue; who being &s;ecretly healed, Chri&s;t &s;aid, <HI>That he &s;ound ver|tue went forth from him:</HI> which proves, that Chri&s;t was very &s;en&s;ible of the going forth of vertue, and the de&s;i&s;ting of vertue, in it &s;elf, <HI>Luke</HI> 8.46. how &s;en&s;ible mu&s;t it then be, when life mu&s;t be laid down and given up by it &s;elf to death?</P>
<P><HI>Mat.</HI> 27.46. Hence in the Greek it is, <GAP DESC="foreign">, Eli, not Jeho|vah nor Elohim, without an Article &s;ignfying a diminitive, and proper to God; as <HI>came out from God,</HI> properly owned of the humanity as its God; who by its withdrawing vertue from him, felt him&s;elf weakned, and given up thereby to death: compare <HI>Acts</HI> 2.24. and 4.10. and it proves Je&s;us to be God, <GAP DESC="foreign">.</P>
<P>Que&s;t. <HI>How came this divine nature into the humane?</HI></P>
<P><HI>Re&s;p.</HI> In the holy Spirits making him according to the fle&s;h: the Son is foretold, <HI>P&s;alm</HI> 72.6. prophetically, <HI>to come down like rain into a fleece of wool;</HI> which was done in his being in the womb of the Virgin.</P>
<P>I come now to &s;peak of that Mr. <HI>Biddle</HI> calls the third per&s;on of the holy Trinity, <HI>viz.</HI> the holy Spirit, which he &s;ometimes takes to be that &s;pirit in Scripture, which is onely called the &s;pirit, and not the holy Spirit, which di&s;tingui&s;heth them clearly thereby; it being no other then the humane &s;pirit of the Lord Je&s;us Chri&s;t.</P>
<P>But that the Spirit the holy, or the holy Spirit is of the Elohims, and in Jehovah, and &s;o indeed of the Trinity, being one, of one and the &s;ame nature, having one and the &s;ame name with the Father and Son, ap|pears:</P>
<P N="1">1. Elohim is of the plural number, not dual; and &s;o more then two are meant thereby.</P>
<P N="2">2. And no more then three, becau&s;e the old and new Te&s;taments onely &s;peak of three as one in Jehovah: of the Father abiding in the excellent glory, and the Son and the holy Spirit coming forth from thence, and no more, 1 <HI>John</HI> 5.7.</P>
<P N="3">3. So that to preach from the Go&s;pel a Trinity con&s;i&s;ting of a divine and infinite being, and of a Man-God, and an Angelical
<PB N="18" REF="12"> created &s;pirit, is a thing forbidden of God, <HI>Exod.</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">0.2. <HI>Thou &s;halt have no other Elohims before me:</HI> that is, no other but tho&s;e that are in the one Je|hovah; which the&s;e are not, being indeed feigned things and fal&s;e, not in Jehovah, nor Jehovah; he him&s;elf &s;ays the contrary of them. And in this Scripture, that Elohims in Jehovah are more then two, is clear; and that to render Elohims by <HI>God,</HI> as now taken, is not according to God.</P>
<P>And as for that &s;uppo&s;ed di&s;tinction of <HI>the Spirit of God,</HI> and &s;o he is thereby di&s;tingui&s;hed from God, it is no more truth, then if a man &s;hould &s;ay, that the Scripture &s;peaking of the &s;pirit of man, hath thereby di&s;tin|gui&s;hed it from man; when man is not nor can be man without his &s;pi|rit: &s;o nor is the true God God to any without his &s;pirit, 1 <HI>Cor.</HI> 2.11. As for the Spirit's not &s;taying within God, as mans within him, it is to &s;hew the infinite being of the Spirit, who&s;e abode and being in God, is not as mans &s;pirit in his minde, as confined to a place in God.</P>
<P>The Son, in coming out from God, the uncreated and incommunicable &s;tate of the Elohims in Jehovah, came into the world, uniting him&s;elf to the man Chri&s;t Je&s;us, or to the created being of man, in which he came into the world: but as for the Spirit, he came forth from the Father, in the uncreated and incommunicable &s;tate of Elohims, <HI>Joh.</HI> 16.27, 28. and as the Son is di&s;tinctly &s;aid to come forth from the Father, <HI>Joh.</HI> 15.26. But he is not &s;aid to come forth from God as the Son is, nor to come into the world, that is, that he is become one with any created &s;ub&s;tance. Hence it was the <HI>form</HI> of a dove, not a dove, he was &s;aid to de&s;cend in; it being given for a &s;igne to reveal Chri&s;t by, that the Spirit mu&s;t vi&s;ibly de&s;cend on one man among&s;t many, &s;o that it may from all other &s;et him out to <HI>John</HI> to know him by. And then it mu&s;t come from heaven, le&s;t men &s;hould take the likene&s;s of the dove to be an ordinary dove indeed; who is no more confined to heaven, then Jehovah is: where Jehovah is, his Spirit is as he is.</P>
<P>The end being this, as <HI>Joh.</HI> 1.32, 33. how vain is it to argue, That the Spirit goeth from one place to another, and is not infinite, and cannot be God? I hope Mr. <HI>Biddle</HI> will not &s;ay that the holy Spirit of God was confined to that dove-like &s;hape: if not, what is all that he hath a&s;&s;erted therein? When Jehovah Elohims are &s;aid to de&s;cend, <HI>Gen.</HI> 11.7. do they therefore go from one place to another in their e&s;&s;ence?</P>
<P>Again, the Spirit of God is not &s;aid to come into the world, as the Son is &s;aid; he being not joyned to any nature created, as angels or men; much le&s;s may he be &s;aid to be a creature, or a part of the world, as all creatures are whatever.</P>
<P>The very expre&s;&s;ion of God, (<HI>Joel</HI> 3.1. <HI>Acts</HI> 2.17.) <HI>It &s;hall come to pa&s;s, &s;ays Jehovah, in the la&s;t days I will pour out of my Spirit on all fle&s;h,</HI> proves that what is &s;aid of it, is not &s;aid of any Angel or other created Spirit, it being not in their nature or being to be &s;o poured out; who in us is &s;till the Spirit of God di&s;tinct from our &s;pirits.</P>
<P>As for Mr. <HI>Biddle</HI>'s &s;aying he was &s;ent by a man, he mu&s;t fir&s;t prove Je&s;us Chri&s;t the Son of God is meer man; which is <HI>petitio principii;</HI> and then that he is le&s;s then the man Chri&s;t.</P>
<PB N="19" REF="12">
<P>And to be &s;ent to &s;ee them: in which, as the Son, he humbled him&s;elf, and was le&s;s then the Father; &amp; le&s;s then the Son, who &s;ent him, <HI>Joh.</HI> 14.26.</P>
<P>And then he heard from him as man, when the Word indeed &s;ays, <HI>He &s;hall take of mine,</HI> but not, <HI>He &s;hall hear of me,</HI> Joh. 16.14. and in ver&s;. 13. <HI>What he &s;hall hear, that he &s;hall &s;peak:</HI> it is not &s;aid, <HI>What he &s;hall hear of me;</HI> in which there is theft from the Spirit. This hearing of the Spirit is not a hearing of creatures in the way of man, though our hearing helps to demon&s;trate it &s;ymbolically.</P>
<P>My purpo&s;e is to be brief herein: con&s;ider well, I pray. 2 <HI>Cor.</HI> 2.3. the <HI>Corinthians</HI> are <HI>an epistle of Chri&s;t, written not with ink, but with the Spi|rit of the living God;</HI> of which Spirit they were Mini&s;ters, and by which they were quickned, ver&s;. 6. Ver&s;. 8. their Mini&s;tery is called <HI>the mini&s;tery of the Spirit,</HI> that reveals truth, teacheth, leadeth, &s;anctifieth, comforteth, a&s;&s;i&s;teth, and helpeth infirmities; in a word, helps to profit by preaching, and a&s;&s;i&s;ts in prayer to Jehovah.</P>
<P>Now le&s;t this &s;pirit &s;hould be thought to be the humane &s;pirit of Chri&s;t, as in many places of Scripture; or a created &s;pirit; ver&s;. 17. <HI>The Lord is the Spirit.</HI> By <GAP DESC="foreign"> in the New Te&s;tament is meant either Jehovah, or Chri&s;t; but it appears that by <HI>the Lord</HI> here is meant Jehovah, who is that Spirit called <HI>The Spirit of the living God,</HI> ver&s;. 3. and that mini&s;treth, ver&s;. 8. and therefore concludes, <HI>Where the Spirit of Jehovah is, there is liberty.</HI></P>
<P>Ver&s;. 8. he clears this, &s;aying; <HI>We all with open face beholding the glory of the Lord, are changed from</HI> (or, <HI>changed into) the &s;ame image, from glory to glory, even as of</HI> <GAP DESC="foreign">, <HI>the Lord the Spirit.</HI></P>
<P N="1">1. See ver&s;. 3. the Epi&s;tle is Chri&s;ts, written with the Spirit of the living God: on which is the ri&s;e of the Apo&s;tles &s;peech; and <HI>the Lord Chri&s;t</HI> and <HI>the Lord the Spirit</HI> di&s;tingui&s;hed.</P>
<P N="2">2. So here is the Lord Chri&s;t in the 18 ver&s;e, into who&s;e image men are changed as di&s;tinct, and admits not place for his Spirit of holine&s;s, and everla&s;ting Spirit.</P>
<P N="3">3. The Lord the Spirit, that is, Jehovah the holy Spirit, of whom this change is thus made in men, as the efficient cau&s;e thereof.</P>
<P N="4">4. Ver&s;. 8. The means how it's effected; and that is by the mini&s;tery of the Spirit. In which we may &s;ee, that the holy Spirit of God is the Lord Jehovah, though in his mini&s;tery: and though not called the <HI>holy Spirit,</HI> yet the <HI>Spirit of God;</HI> which Mr. <HI>Biddle</HI> di&s;tingui&s;heth from God. Who yet humbled him&s;elf, not onely in beholding things above, but in beholding things on earth, &s;o as to come forth from the Father to &s;ee them. <HI>Joh.</HI> 14.26.</P>
<P>And <HI>Joh.</HI> 16.13. he &s;peaks not of his own, but what he hears. He glo|rifies Je&s;us Chri&s;t the Son of God, to man, <HI>Joh.</HI> 16.14.</P>
<P>In a word, he is &s;ent to carry on the work of God in &s;aving man. The Father had begun, the Son had furthered, and now he comes to fini&s;h it, mini&s;tring life and power to the means appointed by the Lord Je&s;us to be u&s;ed in the revealing the Lord therein in power, which is called (2 <HI>Cor.</HI> 3.8.) <HI>the mini&s;try of the Spirit.</HI></P>
<PB N="20" REF="13">
<P>All which undertakings of the Spirit, do not de&s;troy his Deity, nor be|ing, no more then that of the Sons undertaking for man: nor is there ap|parent in what he doth to de&s;troy it, as in what the Son did, who came out from God, and from the Father, into the world; when it is not &s;aid &s;o of the Spirit, who, though he mini&s;treth, is Jehovah the Spirit.</P>
<P>Object. <HI>But</HI> (&s;ays Mr. <HI>Biddle) There is but one Lord, therefore the Lord the Spirit is the Lord Je&s;us.</HI></P>
<P><HI>Re&s;p.</HI> There is indeed, by way of eminencie, but one man made Lord, of God, that is Je&s;us Chri&s;t.</P>
<P N="2">2. This denies not Jehovah to be Lord, and &s;o not the Lord the Spirit, who made Je&s;us Lord and Chri&s;t.</P>
<P>I remember Mr. <HI>Biddle</HI> makes u&s;e of <HI>Joh.</HI> 17.3. <HI>This is eternal life, that they may know thee the onely true God, and Je&s;us Christ, whom thou ha&s;t &s;ent.</HI> Now, &s;ays he, here is no mention of the Spirit to be God, nor of the know|ledge of him to be eternal life.</P>
<P><HI>Re&s;p.</HI> 1. By <HI>God</HI> is meant here Jehovah, Father, Son, and Spirit.</P>
<P N="2">2. It is but onely Je&s;us Chri&s;t intended, as di&s;tinct from the Son, &s;poke di&s;tinctly of, ver&s;. 1. &amp; 2.</P>
<P N="3">3. But if any plead the Son was &s;ent, and intended here; yet the Spirit is not excluded from Jehovah, who came not forth from God, though from the Father and the Son, becau&s;e as yet not di&s;tinctly &s;ent forth, the Spirit not coming forth until Chri&s;t was a&s;cended, <HI>Joh.</HI> 16.7. and 7.39.</P>
<P N="4">4. But, &s;ay they, this was &s;poken to the Father onely, as the onely true God. True, not excluding the Spirit and Son: onely this, he abode in the excellent glory; the Son came forth, and the Spirit was to come forth.</P>
<P N="5">5. By <HI>Father</HI> is not &s;imply meant that hypo&s;ta&s;is in Jehovah called the Father, but Jehovah, that Elohim begetting the Son: nor the Son that hypo&s;ta&s;is of the Son the Elohim, but the Son Jehovah is begotten in Je|hovah the Father, yet all one Jehovah, in which the Father and Son are one; and the Father in the Son, and the Son in the Father. <HI>Joh.</HI> 14.11. <HI>Joh.</HI> 10.30.</P>
<P N="6">6. To know the Father to be an Elohim in Jehovah, is to know him to be the onely true God, as Jehovah: and to know the Son and Spirit to be Elohims in Jehovah, is to know them to be the onely true Jehovah. And this is no Barbari&s;m: for, <HI>Gen.</HI> 19.23. <HI>And Jehovah made fire and brim&s;tone rain on Sodom and Gomorrha from Jehovah:</HI> that is, Jehovah the Son, from Jehovah the Father; yet the&s;e are not two Jehovahs.</P>
<P N="7">7. He &s;peaking to the Elohim the Father, that he is the onely true Je|hovah, doth not deny the Spirit the Elohim Jehovah to be &s;o al&s;o, becau&s;e he &s;peaks not of him: who knows one, knows the other, as Chri&s;t, <HI>Joh.</HI> 14.9.</P>
<P N="8">8. It was the operation or mini&s;tery of the Elohim the Spirit, to give the knowledge of the Father, and whom he had &s;ent, Je&s;us Chri&s;t: and &s;o he is implied, as well as Father, and Son Je&s;us Chri&s;t.</P>
<P>But to take away offence from the world, the Spirit the Elohim was &s;ent, and came; and coming, came to mini&s;ter, as appears by his title and de&s;cription of Advocate; <GAP DESC="foreign">.</P>
<P N="1"><PB N="21" REF="13">1. His coming forth from the Father, his &s;ending, his title, &s;ignifie an in|feriority in him, a&s;&s;umed by him, in relation to him that &s;ent him, and in relation to us to whom he is &s;ent, being &s;o far belowe him.</P>
<P N="2">2. As he is <GAP DESC="foreign">, he is our mini&s;ter, and his acts as &s;uch are acts of mini&s;tery, called <GAP DESC="foreign">, the mini&s;tery of the Spirit; in which he emptied him&s;elf, that he might fill the Saints.</P>
<P N="3">3. Whatever acts of mini&s;tery he doth in the Saints, as his making in|terce&s;&s;ion for the Saints with &s;ighs, <HI>&amp;c.</HI> they are acts of the Spirit as come forth from God, as the mini&s;tery of the Spirit.</P>
<P N="4">4. He came, and was &s;ent of God therefore, as the end of his coming.</P>
<P>Object. <HI>This is &s;aid of the Son indeed: how can ye prove it of the holy Spirit?</HI></P>
<P><HI>Re&s;p</HI> The Son and Spirit, Elohims in Jehovah, are one Jehovah; &s;o that one is equal with the other therein as God: &s;o that what is humilia|tion in one, mu&s;t be humiliation in the other.</P>
<P>Yea, the Spirit is the Spirit of the Son. The Son, if he be humbled and emptied, coming from God, &s;o is the Spirit &s;o al&s;o, in being &s;ent.</P>
<P>Again, his taking of Chri&s;ts, and &s;hewing it the believers, is his mini&s;te|ry: &s;o that to deny the Spirit to be God, and yet to mini&s;ter, is to de&s;troy the glory of the mini&s;tery: for, the mini&s;tery of the Spirit is &s;aid to be <GAP DESC="foreign">, in glory, yea exceeding glory, 2 <HI>Cor.</HI> 3.8, 10.</P>
<P>Now fle&s;h rea&s;ons, <HI>How can God be God, and a mini&s;ter?</HI> Why he em|ptied him&s;elf. <HI>O how can that be?</HI> Yea, he took on him the form of a &s;ervant, and mini&s;tred to man, in prayer, &s;ighs, groans, words, tears, &s;en&s;e, faith, a&s;&s;urance. Now, with <HI>Nicodemus,</HI> the natural man cryeth, <HI>How can the&s;e things be?</HI> Joh. 3.4. The Word &s;ays it; ble&s;&s;ed art thou that belie|ve&s;t: if not, the Word preached will not profit, becau&s;e not mix'd with faith in him that hears it. <HI>Heb.</HI> 4.1.</P>
<P>Object. <HI>O but how can he be God then?</HI></P>
<P><HI>Re&s;p.</HI> 1. The form of a &s;ervant de&s;troys not the being of the Son.</P>
<P N="2">2. He took it on him: &s;o that he was that after he took it, as he was before. <HI>Matth.</HI> 3.17.</P>
<P N="3">3. He was not made, or formed, or emptied by any but him&s;elf. Now Rea&s;on in all, carries men to pre&s;ervation of them&s;elves in their being.</P>
<P N="4">4. The Father &s;till acknowledged the Son, in form of a &s;ervant, to be his &s;on, <HI>Matth.</HI> 3.17. and the holy Spirit &s;till to be the &s;pirit of God, though come out from God, and admini&s;tring to the Saints.</P>
<P N="6">6. Such is the mini&s;tery of the Spirit, that nothing of any is accepted in any, but what the Spirit brings forth, <HI>Gal.</HI> 5.22. or rather, <HI>Rom.</HI> 14.17.</P>
<P N="1">1. If I pray, the Spirit makes interce&s;&s;ion, <HI>Rom.</HI> 8 26, 27.</P>
<P N="2">2. If I profe&s;s Je&s;us, it is not accepted, without it be done by the holy Spirit, 1 <HI>Cor.</HI> 12.3.</P>
<P N="3">3. If I offer up any thing to God, the Lord looks on the minde of the Spirit, as being approved of by him onely, <HI>Rom.</HI> 8.27.</P>
<P N="4">4. Hence, <HI>If I &s;ing, I will &s;ing with the Spirit; if I pray, I will pray with the Spirit.</HI> 1 Cor. 14.15.</P>
<P N="1">1. La&s;tly, the Spirit &s;ent out to mini&s;ter, &s;tirs up the heart of man to
<PB N="22" REF="14"> God: to which mini&s;tery God onely ca&s;ts his eye, and knows the minde of the Spirit, approves of it, as di&s;tinct from the creatures, not his own.</P>
<P N="2">2. The minde of the Spirit, as a mini&s;ter, is to glorifie God and the Fa|ther, and the Son Je&s;us Chri&s;t, to the creature he is &s;ent: and thus, as emptied of it &s;elf, and a &s;ervant to Father and Son, he exalts them to the creature. Which minde of the Spirit is heeded of Jehovah in prayer, <HI>&amp;c.</HI></P>
<P N="3">3. He doth it as a mini&s;ter, not as Jehovah, in this &s;tate of his emi&s;&s;ion, as the Son did: for, <HI>he &s;peaketh not of him&s;elf, but what he heareth:</HI> in which he is in form of a &s;ervant al&s;o.</P>
<P>As for the puzling Argument of <HI>Philo</HI> to <HI>Ju&s;tin,</HI> from <HI>Acts</HI> 10.38. <HI>viz. If Chri&s;t were Creator, what need the Spirit be given to him to work miracles by?</HI></P>
<P><HI>Re&s;p.</HI> 1. <HI>Ju&s;tin,</HI> and &s;o Mr. <HI>Biddle</HI>'s other Authors, held Je&s;us to be the Son of God, &amp; the Creator; though as man inferior to God; yea, as Lord.</P>
<P N="2">2. The Son emptied him&s;elf; therefore the Father and Spirit mu&s;t fill him, and fit him to do what he was to do in his mini&s;tery as a &s;ervant; who otherwi&s;e could do all things of him&s;elf, in heaven and earth, according to his will. In which he glorified the Father and Spirit, who again, after that mini&s;tery, glorifie him to the world. And &s;o the Spirit al&s;o he em|ptied him&s;elf, when, being &s;ent, he &s;pake nothing but what he heard; and then, that he took of Chri&s;ts, and &s;hewed the di&s;ciples.</P>
<P N="3">3. Yet that the Spirit was not inferiour to the man Chri&s;t the Media|tor, appears in this, in that he &s;aith, <HI>Joh.</HI> 14.16. <HI>I will pray the Father, and he &s;hall give you another Comforter:</HI> when as God indeed he &s;aith, (<HI>Joh.</HI> 16.7) <HI>I will &s;end him to you.</HI></P>
<P N="1">1. Now as the Elohim was a common word to the hypo&s;ta&s;is in Jeho|vah, not one di&s;tingui&s;hed from another: &s;o <GAP DESC="foreign">; God the Father is cal|led God the Father: <HI>Gal.</HI> 1.3. <HI>Grace and peace be with you, from God the Father.</HI></P>
<P N="2">2. The Son is called <GAP DESC="foreign"> God, <HI>Heb.</HI> 1.8. <HI>To the Son he &s;aith, Thy throne, O God, is for ever and ever.</HI> The throne of God is the e&s;&s;ence Jehovah, in which the Elohims are in their maje&s;tie.</P>
<P>As for <HI>Rev.</HI> 4.3. the throne is &s;et in the Church, when he that &s;ate is &s;aid to be like a Ja&s;per and Sardine &s;tone, and a rain-bowe circling the throne in &s;hew like a Smaragdin.</P>
<P>The Ja&s;per is green, &s;ignifying the &s;tate of the Father, who abode in the excellent glory. The Sardin is of fle&s;hie colour, &s;ignifying the Sons a&s;|&s;uming humane nature. The Smaragdin is al&s;o green, and &s;hews the Spirit never a&s;&s;umed any created nature, came not into the world, as the Son did.</P>
<P>Who as a rain-bowe runs round the throne, Jehovah being a &s;pirit, <HI>Joh.</HI> 4.24. and the Spirit called <HI>The holy Spirit,</HI> and <HI>The Spirit of the Father,</HI> and <HI>The Spirit of the Son.</HI> Matth. 10.20. Gal. 4.6. Mark 13.11. and <HI>The Spi|rit of the Lord Jehovah.</HI> Luke 4.18. I&s;ai. 61.1.</P>
<P>That the&s;e three are intended, ver&s;. 8. is &s;et down, in <HI>Holy, holy, holy,</HI> as alluding to Father, Son, and Spirit, as appears plainly, in &s;aying <GAP DESC="foreign">, that is, Jehovah Elohim, <GAP DESC="foreign">, which word doth &s;pecifie
<PB N="23" REF="14"> <GAP DESC="foreign"> to be alluded to Elohim, becau&s;e (<HI>Gen.</HI> 1.1.) <HI>In the beginning the Elo|hims create the heaven and the earth.</HI></P>
<P>Again, it is clearly expre&s;t, that glory, honour, and prai&s;e is given to him, that is, the Elohims, the Father, Son, and Spirit equally.</P>
<P N="1">1. And the Son &s;its with the Father in his throne, <HI>Rev.</HI> 3.21. which he doth not, if not &s;et out in the Sardine appearance the Lamb is dead.</P>
<P N="2">2. Several appearances are not properly applied to the ble&s;&s;ed being of God, who is without &s;hadow of change; but as they &s;erve to &s;et out the Elohims in God.</P>
<P N="3">3. As for the Lamb, <HI>Rev.</HI> 5.6. he is as &s;lain in the throne, that is, he is as dead to, and not capable of the glory proper to the Divine being of Jehovah Elohim.</P>
<P>And as for the Holy Spirit, it is called God, <HI>Acts</HI> 5.3, 4. as I have cleared in my expo&s;ition on that place, <HI>Phil.</HI> 3.3. <HI>For we are the circumci|&s;ion,</HI> <GAP DESC="foreign">, <HI>tho&s;e that wor&s;hip the Spirit God.</HI> It is not <GAP DESC="foreign">, as <HI>Rom.</HI> 1.9. And tho&s;e taught of the Spirit are &s;aid to be <GAP DESC="foreign">, taught of God.</P>
<P>And becau&s;e the variety of Gods &s;peech by <GAP DESC="foreign"> God may more clear|ly appear, I conceive it nece&s;&s;ary to in&s;tance the &s;ame more largely.</P>
<P N="1">1. 1 <HI>Pet.</HI> 1.1, 2. is expre&s;&s;ed <GAP DESC="foreign">, God the Father; which is that which is called the fir&s;t per&s;on in the Trinity. 2 <HI>Cor.</HI> 1.2.</P>
<P N="2">2. <HI>Jam.</HI> 1.27. <HI>Pure religion and undefiled</HI> <GAP DESC="foreign">. here <GAP DESC="foreign"> <HI>and</HI> di&s;tingui&s;heth between Jehovah, God, in which Son and Spirit gone forth; and the Father, abiding in Jehovah.</P>
<P><HI>Col.</HI> 3.17. proves the di&s;tinction more clearly: <HI>Whatever ye do in word or deed, do all in the Name of the Lord Je&s;us, giving thanks to God,</HI> <GAP DESC="foreign">, <HI>and the Father by him.</HI></P>
<P>If by God be one thing meant and the &s;ame with that of the Father, or by Father the &s;ame with God,</P>
<P N="1">1. Why are they both expre&s;t? <HI>Fru&s;tra fit plura quod fieri potest per pauciora.</HI></P>
<P N="2">2. Or why are they not always both expre&s;t? <HI>Col.</HI> 1.12. <HI>Giving thanks to the Father, who hath made us meet,</HI> &amp;c.</P>
<P N="3">3. Or why are they thus di&s;-joyned by <GAP DESC="foreign"> here, and not el&s;ewhere, in <GAP DESC="foreign">;</P>
<P N="4">4. Why is there an article to <GAP DESC="foreign">, when Father and God are di&s;tingui&s;ht, and not an article when God the Father as of the &s;ame thing is &s;poken of? as <GAP DESC="foreign">, not <GAP DESC="foreign">. and &s;o to Jeho|vah, <HI>ha El Haggibbor;</HI> to the Son di&s;tinct, <HI>El Gibbor.</HI></P>
<P N="5">5. To <GAP DESC="foreign"> there is an article <GAP DESC="foreign"> for empha&s;is, as &s;ignifying Jehovah: but not <GAP DESC="foreign">, becau&s;e it is for diminution, the Father being but one of the Elohims, and having but his portion with the Son and Spirit in the e&s;&s;ence of God.</P>
<P>And &s;o &s;peaking of God the Father, he &s;aith, <GAP DESC="foreign">, not <GAP DESC="foreign">, unle&s;s <GAP DESC="foreign"> between as a diminutive.</P>
<P N="6">6. Indeed he &s;ets the article before <GAP DESC="foreign">, <HI>Eph.</HI> 3.14. <GAP DESC="foreign">, the
<PB N="24" REF="15"> Father, becau&s;e, <HI>ver&s;.</HI> 15. all fatherhood in heaven and earth is named from him. <HI>Matth.</HI> 23.9. <HI>One is your Father, which is in heaven.</HI> As Father, he is mo&s;t excellent.</P>
<P N="7">7. Clearly in this &s;peech of God the my&s;tery of God is revealed, <HI>Col.</HI> 2.2. <HI>That their hearts might be comforted, being knit together in love, unto all riches of full a&s;&s;urance of under&s;tanding, to the acknowledgement of the my&s;tery</HI> <GAP DESC="foreign">, <HI>of the God and Father, and the Chri&s;t.</HI> So that as the Father and Chri&s;t are di&s;tingui&s;hed by <GAP DESC="foreign">, &s;o God and the Father.</P>
<P N="1">1. And &s;aith that the my&s;tery is in God and the Father, as well as in God and in Chri&s;t.</P>
<P N="2">2. In the word <HI>God</HI> is comprehended the Spirit and Son, and the Fa|ther, expre&s;t as one in God, becau&s;e without an article added to the di|&s;tinction, as Chri&s;t hath.</P>
<P N="3">3. To under&s;tand by <HI>God,</HI> the Father onely, and by <HI>the Father,</HI> God onely, is to deny the Son, and to unthrone the Spirit, and to take their being God from them: which thus under&s;tanding the Scriptures alone pre&s;erves to them.</P>
<P>And as for the Trinity that Mr. <HI>Biddle</HI> grounds from <HI>Ephe&s;.</HI> 4.4, 5, 6. <HI>One Spirit, one Lord, one God and Father of all,</HI> &amp;c.</P>
<P N="1">1. That Spirit is not &s;aid to be <GAP DESC="foreign">, but &s;pirit onely, and in|deed alludes to Chri&s;ts humane &s;pirit; of which it is &s;aid, <HI>If any have not the Spirit of Chri&s;t, he is none of his.</HI> So 2 <HI>Cor.</HI> 13.5.</P>
<P N="2">2. For as that one body is Chri&s;ts, or Chri&s;t my&s;tical; &s;o the Spirit of that body my&s;tical is Chri&s;ts, by which they are of one faith, one minde, <HI>&amp;c.</HI> and the &s;pirit by which men received Bapti&s;m, which was not the ho|ly Spirit, as appears, 1 <HI>Cor.</HI> 12.13. compared with <HI>Acts</HI> 8.12, 15, 16.</P>
<P N="3">3. As the &s;pirit and body re&s;pect the Church, and are one, made one by that one &s;pirit, as the Father and Son are one in that one e&s;&s;ence of God.</P>
<P N="4">4. As there is one body and &s;pirit in the Church, &s;o there is one Lord over it; which Lord is not the Son of God, but that made Lord that di|ed and &s;uffered death, <HI>Acts</HI> 2.36. in whom men are to believe, as that he is the Me&s;&s;iah of God, and into who&s;e name Je&s;us men are to be baptized, and to have &s;ins remitted therein.</P>
<P>There is one God, that is, Jehovah, <HI>ver&s;.</HI> 6. in which the Trinity is com|prehended, of Father, Son, and Spirit, as God is the Father of all, and not as the Father of the Son Je&s;us Chri&s;t: for here he is &s;o the Father, as he is the Father of all, and not in a peculiar manner, as Father of Je&s;us Chri&s;t by generation, but by creation and generation. In creation, Fa|ther, Son, and Spirit are Father of all indefinitely, <HI>Gen.</HI> 1.1.</P>
<P N="6">6. The Trinity mu&s;t be three of one nature, e&s;&s;ence, and being, or they are not fit to be joyned together. A God, a Man, an Angel, nay a man, meer man, above an Angel, is a very &s;trange Trinity, and no le&s;s then robbery to make equality in them.</P>
<P N="7">7. Indeed <HI>Matth.</HI> 3.16. hath the Father &s;peaking as a Father to the Son
<PB N="25" REF="15"> as his Son, not Je&s;us Chri&s;t as man, and the Spirit of God; which indeed is the Trinity or Elohims in Jehovah.</P>
<P>This one thing I de&s;ire may be con&s;idered, that the holy Spirit is &s;aid to be Spirit of God as Jehovah, and the Spirit of the Father, and the Spirit of the Son. Now as it is the Spirit of Jehovah, it clearly &s;hews its e&s;&s;ence and being in Jehovah to be equal and the &s;ame with the Father or Son, and one of the Elohims: for in this it is true, that <HI>Quicquid in Deo est, Deus est.</HI></P>
<P N="8">8. His Trinity is proved by 1 <HI>Cor.</HI> 12.3, 4, 5, 6.</P>
<P N="1">1. Ver&s;. 3, 4. the holy Spirit is expre&s;t and proved by its gifts, to prove the Word, and witne&s;s to the work of God by, as come forth from God.</P>
<P N="2">2. Of ver&s;. 5. the Lord Je&s;us as man &s;ending out mini&s;ters.</P>
<P N="3">3. Ver&s;. 6. God Jehovah, as Father, Son, and Spirit, is &s;poke of, as in the e&s;&s;ence or being of God.</P>
<P>Now the&s;e things are &s;poken of, as relating to the Church, God and Chri&s;t in the Church: but the Trinity relates to God as in Jehovah the Elohims, in which they are one and equal, portioned in God without in|equal ty at all.</P>
<P>As for the mo&s;t High God, <HI>Heb.</HI> 7.1. <GAP DESC="foreign">, from <HI>Gen.</HI> 14.20. <GAP DESC="foreign">: It an&s;wers to Jehovah, but hath <GAP DESC="foreign"> added to it, to make it as above other Gods in e&s;&s;ence or being. This is not to di&s;tin|gui&s;h the Elohims, to make them one greater then other by.</P>
<P>I &s;hould &s;peak of Prayer, becau&s;e Mr. <HI>Biddle</HI> hath reproved the gro&s;s practice now in u&s;e.</P>
<P N="1">1. Prayer being to be made to Chri&s;t, as to our Prie&s;t, and by him to be offered to God, and not by us immediately to God, as now; in which the Prie&s;thood of Chri&s;t is made void.</P>
<P N="2">2. And how it is to be made to the Father, becau&s;e Jehovah in the Fa|ther is come out to man in a di&s;covery of love, which is as a conde&s;cention to man.</P>
<P N="3">3. Becau&s;e the Father is in Jehovah's excellency, and for or by the Son and Spirit gone out from God, to enrich man in the things of God, He comes as by con&s;ent of Son and Spirit, to give all things to any that ask in the Sons Name, that is, Mini&s;tery.</P>
<P N="4">4. The Father is not &s;o to be called <HI>one,</HI> as di&s;tinct from Jehovah, but as in him; and &s;o the Son and Spirit have glory with him: it being the u&s;e of Scripture to &s;et out men calling on Jehovah the Elohims, <HI>Gen.</HI> 4.26. <HI>Mal.</HI> 1.11. <HI>Jer.</HI> 10.25. <HI>P&s;al.</HI> 14.4. and 145.18. before the going forth of Son and Spirit.</P>
<P><HI>Applic.</HI> In this the Son and Spirit glorifie God and the Father, empty|ing them&s;elves.</P>
<P N="2">2. In this the Father glorifies the Son, that nothing is given but through the Lord Je&s;us.</P>
<P N="3">3. He glorifies the Spirit, in that he heeds onely the minde of the Spi|rit, and that nothing is accepted that is not from the Spirit, as no &s;acrifice that was not burnt or offered up by the cele&s;tial fire. But of this in my
<PB N="26" REF="16"> book of <HI>Faith and Grace</HI> at large.</P>
<P>To conclude, as God is thus di&s;tingui&s;hed, and &s;o variou&s;ly &s;poke of, by one word: &s;o by the word <HI>Son</HI> is Je&s;us Chri&s;t variou&s;ly &s;poke of.</P>
<P N="1">1. As the Son of God, by being made of God, as <HI>Adam,</HI> Luk. 3.38. compared with <HI>Luke</HI> 1.35. and yet man of the virgin.</P>
<P N="2">2. As Son of God by generation, <HI>Heb.</HI> 1.5. <HI>To which of the angels &s;aid he, Thou art my &s;on, this day have I begotten thee?</HI> By which he is God in the throne of God, as in ver&s;. 8.</P>
<P N="3">3. As &s;on of man, and of the &s;eed of <HI>David;</HI> and &s;o <HI>Mary</HI> was the mo|ther of Je&s;us, <HI>Joh.</HI> 2.1.</P>
<P N="4">4. Oft-times, through communion of natures, &s;omething is applied to one, that is proper to another, as <HI>the blood of God,</HI> Acts 20.28. where blood is &s;aid to be the blood of the Divine nature, proper to the Humane. And <HI>Joh.</HI> 3.13. <HI>No man hath a&s;cended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.</HI> Here that is applied and &s;poke of the humane nature, which is proper to the divine nature. In like ca&s;e many things are mentioned in the Word, of Je&s;us Chri&s;t the Son of God.</P>
<P N="5">5. His name as the Son, is one and the &s;ame with that of the Father and Spirit, not given of God to him, <GAP DESC="illegible" RESP="UOM" EXTENT="1 span"> then the Fathers.</P>
<P N="6">6. His name as Lord, was given him to adorn his humanity with; in which he is but little lower then the Elohims, but yet lower then them, as his name is lower then theirs, but more excellent then that of Angels or other creatures, <HI>P&s;al.</HI> 8.4. which our late Tran&s;lations fal&s;ly render <HI>then the Angels,</HI> for <HI>the Elohims.</HI></P>
<P>Thus, Reader, by this, as by a key, without further trouble to me or any, thou may&s;t ea&s;ily unloo&s;e the ob&s;cure, perplexed, and corrupt way Mr. <HI>Biddle</HI> hath taken to make the Scripture &s;peak to his unheard of Faith; to which the Lord enlarge and ble&s;s thee, that thou may&s;t be pre&s;erved from making &s;hipwrack of thy faith, that thou may&s;t be &s;aved in the day of the Lord Je&s;us: which is the de&s;ire of him who is</P>
<CLOSER><SIGNED>An unworthy Witne&s;s of the Truth of the great God, and thy &s;ervant therein, <HI>John Brayne.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="insertion">
<PB REF="16">
<HEAD>This &s;hould have been in&s;erted, page 5. between the 31 and 32 lines.</HEAD>
<P><HI>Object.</HI> Exod. 7.1. <HI>Behold, I have given thee</HI> (or, <HI>made thee) Elohim to Pharaoh.</HI> Here God calls one man by the plural Elohim: <HI>Ergo,</HI> God, though one, may well &s;et forth him&s;elf by that term, or in the way of many.</P>
<P><HI>Re&s;p.</HI> 1. God in Scripture of him&s;elf &s;peaks not by a noun plural, but by a verb having a pronoun plural added to it: and &s;o it &s;peaks not of <HI>Mo&s;es.</HI></P>
<P>If <HI>Mo&s;es,</HI> though one, may by Commi&s;&s;ion repre&s;ent many that &s;ent him, yet him&s;elf but one; then he may be made Elohim.</P>
<P N="2">2. <HI>Mo&s;es</HI> was &s;ent by the Elohim, <HI>Exod.</HI> 3.4. to the 16 ver&s;e; that is, by Father, Son, and holy Spirit, as all were &s;et forth in that work of redeem|ing <HI>I&s;rael</HI> out of <HI>Egypt,</HI> and had a hand in it.</P>
<P N="3">3. So that <HI>Mo&s;es</HI> as &s;ent by the Father, he repre&s;ented the Father; as &s;ent by the Son, he repre&s;ented the Son that &s;ent him; as &s;ent by the Spirit, he repre&s;ented the Spirit: as Chri&s;t &s;aid, <HI>He that receiveth me, re|ceiveth him that &s;ent me:</HI> and <HI>be that receiveth you, receiveth me.</HI> Which was confirmed in the works he did.</P>
<P N="1">1. The Father, in requiring <HI>Pharaoh</HI> to let them go.</P>
<P N="2">2. The Son, in the act of bringing them forth of <HI>Egypt.</HI></P>
<P N="3">3. The Spirit, in the works of wonder he wrought among the Egypti|ans, <HI>Exod.</HI> 8.15. <HI>Matth.</HI> 12.28. <HI>Luke</HI> 11.20.</P>
<P N="4">4. In the&s;e di&s;tinct acts of the Elohims, wrought by him, he was made Elohims to <HI>Pharaoh;</HI> Jehovah Elohim appearing to the ob&s;tinate king, not immediately by him&s;elf, but by their me&s;&s;enger <HI>Mo&s;es,</HI> who was &s;ent in another way then ever any man el&s;e in the world was.</P>
<P N="5">5. This <HI>Exod.</HI> 7.1. is opened by <HI>Exod.</HI> 6.16. <HI>He &s;hall &s;peak for thee to the people, he &s;hall be to thee for a mouth, and thou &s;halt be to him for Elohims.</HI> And &s;o <HI>Exod.</HI> 7.1. <HI>Thou &s;halt be for Elohims,</HI> that is, is in their &s;tead and place, as their mini&s;ter to <HI>Pharaoh;</HI> who yet was not the Elohims, nor &s;poke of by a plural demon&s;trative, as the Elohims are; and was done but in a figure, thence proves not argumentive, more then this, That he was &s;ent by many, and that what he did was in their name, and not in his own.</P>
</DIV1>
<DIV1 TYPE="interpretation">
<PB REF="17">
<HEAD><HI>Zoar</HI> on <HI>Levit.</HI> Sect. <GAP DESC="foreign"> Col. 16.</HEAD>
<P>R. <HI>Simeon</HI> the father is brought in &s;peaking to R. <HI>Eleazer</HI> his &s;on, &s;aying, Jehovah <HI>in all places denotes Mercy, but</HI> Elohim <HI>Judgement. In which there is a my&s;tery,</HI> viz. <HI>that there are three degrees, and each degree by it &s;elf di&s;tinct; all which notwith&s;tanding are one, and gathered up into one, neither is one &s;e|parated from the other. Hence</HI> (&s;ays he) <HI>when the wicked turn Mercy into Judgement, we read</HI> Jehovah Elohim: <HI>to this excellently agrees the word</HI> <GAP DESC="foreign">, <HI>for that men call</HI> per&s;ons <HI>in God; a word too carnal to &s;et forth the degrees or &s;ub&s;i&s;tencies in God by.</HI> In which the Jew is clear and rare in the di&s;covery of God: &s;o that to deny the Unity of Trinity, is again&s;t the profe&s;&s;ed doctrine and faith of the Jews, and a hinderance to their call, and contrary to the word delivered to their fathers by <HI>Mo&s;es</HI> and the Pro|phets.</P>
</DIV1>
<DIV1 TYPE="interpretation">
<HEAD><HI>Eccle&s;. 12.1.</HI> Remember <GAP DESC="foreign"> thy Creators in the days of thy youth.</HEAD>
<P N="1">1. It is in the plural, not dual number; and &s;o there mu&s;t be &s;ome o|ther be&s;ides Mr. <HI>Biddle</HI>'s &s;uppo&s;ed Angel-&s;pirit and the Father, creating man; which was the Son.</P>
<P N="2">2. The Father no more created man, then the other Creators; they are equally &s;aid to be Creators: and for any man to &s;ay the Father crea|ted more then the Spirit or Son, is to make him a thief and a robber, &s;tealing from, and robbing the Son and Spirit of their power and glory.</P>
<P N="3">3. To minde one Creator, and not the other two, is a di&s;obedience to Jehovah Elohim, is no le&s;s di&s;plea&s;ing to the Father then the Son; it be|ing no robbery to the Father, in our equalizing the Son and Spirit here|in with him: nay, <HI>he that glorifieth the Son</HI> herein, <HI>glorifieth the Father; and he that di&s;honoureth the Son, di&s;honoureth the Father al&s;o.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
