found him in figure as man Joh. 1.46 Philip tells Nathanael We have sound him whom Moses wrote of in the law and the prophets 5. He humbled himself in the humane figure or sumitted himself being made obedient to death the death of the cross 1. He submitted himself to death Joh. 10.18 No man taketh my soul from me but I lay it down of my self I have authority to lay it down and I have authority to take it again This command I received from my Father 2. He was obedient the Father commanding him to do it did it though he could avoid it 3. He humbled himself in it because he had not sinned and death is the wages of sin onely so that he that hath no sin ought not to die 4. He was obedient to the death of the cross because that death of all other was an accursed death Gal. 3.13 Now from these that I may stop the mouth of the adversary and the gainsayer 1. He in that he was equal with God and as God to be a servant of the Divine nature it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself Therefore 2. He as man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself to death 1. This he as God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the form of God 2. As man he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in figure man as man 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is found in form as man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is existing or being in the form of God 1. As God he took on him the form of a servant having emptied himself to do it that he might become so 2. As man he became obedient to the death the death of the cross Conclusion What is said of the Divine nature cannot be applied to men or angels 2. What is said of the Humane cannot be applied to the Divine 3. Hence it is said Therefore God Jehovah not the Father alone hath exalted him the man that humbled himself to death the death of the cross and he hath the name that is the Soveraignty as Lord in the Church 4. In this exaltation of the man Jesus the Son of God had no hand because he emptied himself that is in this work he ceased to act as Elohim though in Jehovah because united to himself it being the work of the Father and Spirit herein to glorifie the Son and not the Son to glorifie himself John 17.1 Joh. 8.54 If I glorifie my self my glory is nothing it is the Father that glorifieth me whom ye say is your God Sayes Mr. Biddle Was his divine nature idle that time Resp No it was then emptying it self 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 say is not to be done of him is God and be God John 5.17 The Father works and I work the Son in the work of Redemption works a distinct work from the Fathers when in the Creation they wrought together 6. This example was manifest as Mr. Biddle would have it before he was commanded sent and did the works he did in the name of him that sent him and not in his own name But to clear this point more fully John 16.27 The Father himself loveth you because ye have loved me and have believed that I came forth from God Here the Father is the Elohim God Jehovah whence they believed that the Son came from 2. Ver. 28. I came forth from the Father and came into the world Note He is said to come forth from Jehovah and from the Father as two things intended by the holy Spirit 1. In which was indeed his emptying himself 2. Had he abode with Jehovah as the Father did he could not have been emptyed 3. Had he abode with the Father as he was with the Father he could not have been a servant it being that state that is opposed to the state of Sons and condition of Sonship John 17.5 4. He came forth therefore Jehovah and the Father were not prejudiced by his so coming forth and by his serving no he glorified him 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 so in God and with God as the Father was John 1.1 2. 6. Hence the coming forth from God is the signifying of his emanation to be from an uncreated estate and being and that this very uncreated estate and being came into the world as into a state or being contrary to that he came from being a created estate which comprehends Angels and all creatures contained in Heaven as well as the Earth being part of the World 7. This word world in special respects the manhood of Christ which indeed is the Microcosme or the Worlds Representative having in it self in its Spirit an off-spring of God and in the body a being of earth joyned in one 8. In this coming forth from God and from the Father he made himself less then the Father who came not forth from God 9. No creature ever is said to come forth from God Jehovah nor none but the Elohim the Father Son and Spirit are ever said to be in him So now the Elohims are said so to be in him as to be him and he to be them the Creatures are said to be God as contentum in continenti but not in his being so as that himself cannot be without them nor are the most glorious Creatures ever said in their very being to come forth from God 10. In that he came into the World or Man he yet made himself more inferior to the Father John 18.37 he is spoke of as man born and as God by his coming into the World to witness to the truth Conclusion he in man is the same he that came forth from God and the Father into the World 2. He is spoken of distinctly from God and the Father in his coming forth from him as from man in his coming into the world Isaiah 9.6 In the child born is the humanity in the Son given the divinity set forth of the Son John 3.16 The third Testimony by which as by three witnesses this truth is fully confirmed Heb. 2.6 He took not on him ought of Angels but he took the seed of Abraham In which is signified 1. That he that took the seed of Abraham was able to have took the nature of Angels on him had it been his will and pleasure 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 The Faker and that he took to himself was not the same nature he that took was greater than that was taken by him 4. This is the ground why the Scripture useth that expression in many places Of whom Christ according to the flesh came Rom. 9.1 signifying Christ had another way of coming then that according to
The Spirit of the Lord Jehovah Luke 4.18 Isai 61.1 That these three are intended vers 8. is set down in Holy holy holy as alluding to Father Son and Spirit as appears plainly in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehovah Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word doth specifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be alluded to Elohim because Gen. 1.1 In the beginning the Elohims create the heaven and the earth Again it is clearly exprest that glory honour and praise is given to him that is the Elohims the Father Son and Spirit equally 1. And the Son sits with the Father in his throne Rev. 3.21 which he doth not if not set out in the Sardine appearance the Lamb is dead 2. Several appearances are not properly applied to the blessed being of God who is without shadow of change but as they serve to set out the Elohims in God 3. As for the Lamb Rev. 5.6 he is as slain in the throne that is he is as dead to and not capable of the glory proper to the Divine being of Jehovah Elohim And as for the Holy Spirit it is called God Acts 5.3 4. as I have cleared in my exposition on that place Phil. 3.3 For we are the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that worship the Spirit God It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 1.9 And those taught of the Spirit are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And because the variety of Gods speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God may more clearly appear I conceive it necessary to instance the same more largely 1. 1 Pet. 1.1 2. is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father which is that which is called the first person in the Trinity 2 Cor. 1.2 2. Jam. 1.27 Pure religion and undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and distinguisheth between Jehovah God in which Son and Spirit gone forth and the Father abiding in Jehovah Col. 3.17 proves the distinction more clearly Whatever ye do in word or deed do all in the Name of the Lord Jesus giving thanks to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Father by him If by God be one thing meant and the same with that of the Father or by Father the same with God 1. Why are they both exprest Frustra fit plura quod fieri potest per pauciora 2. Or why are they not always both exprest Col. 1.12 Giving thanks to the Father who hath made us meet c. 3. Or why are they thus dis-joyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and not elsewhere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Why is there an article to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Father and God are distinguisht and not an article when God the Father as of the same thing is spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to Jehovah ha El Haggibbor to the Son distinct El Gibbor 5. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for emphasis as signifying Jehovah but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is for diminution the Father being but one of the Elohims and having but his portion with the Son and Spirit in the essence of God And so speaking of God the Father he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between as a diminutive 6. Indeed he sets the article before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father because vers 15. all fatherhood in heaven and earth is named from him Matth. 23.9 One is your Father which is in heaven As Father he is most excellent 7. Clearly in this speech of God the mystery of God is revealed Col. 2.2 That their hearts might be comforted being knit together in love unto all riches of full assurance of understanding to the acknowledgement of the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the God and Father and the Christ So that as the Father and Christ are distinguished by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so God and the Father 1. And saith that the mystery is in God and the Father as well as in God and in Christ 2. In the word God is comprehended the Spirit and Son and the Father exprest as one in God because without an article added to the distinction as Christ hath 3. To understand by God the Father onely and by the Father God onely is to deny the Son and to unthrone the Spirit and to take their being God from them which thus understanding the Scriptures alone preserves to them And as for the Trinity that Mr. Biddle grounds from Ephes 4.4 5 6. One Spirit one Lord one God and Father of all c. 1. That Spirit is not said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but spirit onely and indeed alludes to Christs humane spirit of which it is said If any have not the Spirit of Christ he is none of his So 2 Cor. 13.5 2. For as that one body is Christs or Christ mystical so the Spirit of that body mystical is Christs by which they are of one faith one minde c. and the spirit by which men received Baptism which was not the holy Spirit as appears 1 Cor. 12.13 compared with Acts 8.12 15 16. 3. As the spirit and body respect the Church and are one made one by that one spirit as the Father and Son are one in that one essence of God 4. As there is one body and spirit in the Church so there is one Lord over it which Lord is not the Son of God but that made Lord that died and suffered death Acts 2.36 in whom men are to believe as that he is the Messiah of God and into whose name Jesus men are to be baptized and to have sins remitted therein There is one God that is Jehovah vers 6. in which the Trinity is comprehended of Father Son and Spirit as God is the Father of all and not as the Father of the Son Jesus Christ for here he is so the Father as he is the Father of all and not in a peculiar manner as Father of Jesus Christ by generation but by creation and generation In creation Father Son and Spirit are Father of all indefinitely Gen. 1.1 6. The Trinity must be three of one nature essence 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 strange Trinity and no less then robbery to make equality in them 7. Indeed Matth. 3.16 hath the Father speaking as a Father to the Son as his Son not Jesus Christ as man and the Spirit of God which indeed is the Trinity or Elohims in Jehovah This one thing I desire may be considered that the holy Spirit is said 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
that is his humility but as God they could not empty themselves by becoming servants because not equal with God I shall divide the truth it dividing it self 1. Into what was said of and was done in the divine nature or being as Son of God 2. Into what was done in the humane nature as Son of man That was said of and done in the humane nature of the Son is laid down Eph. 2.6 7. Who being in the form of God thought it no robbery to be equal with God But be emptied himself taking the form of a servant 1. The form of God is the essence of God God being uncapable of any other form because immaterial in which form the Son of God subsists even as the Father and Spirit subsist viz. the Elohims in Jehovah so that his equality is not in the form therein is a oneness the Elohims are one Jehovah Deut. 4.6 2. Nothing can be in the form of God and not be God as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a subsisting or real being in that form as the being of man is in his material and immaterial formes of body Soul and Spirit so that that which is the form and being of God is the form and being of the Son who is God as the Naturalists say forma dat esse subjecto so the form of God here is the being of God 3. To understand the being in the form of God to be his exercise of divine power in working miracles as if God himself had been on earth is a corrupting the text for the exercise of the divine power is not the form of God nor God much less a being in that form it 's a manifestation of God but not a form of God 4. Thus his being in that form made him equal to God by God here in especial manner the hypostasis of the Father being meant because that abode in the increated estate and form of God and came not forth into the world as the Son and Spirit did 1. Not being in that form so the Father God and Son are one 2. But his part in and of that form was equal with the Fathers 3. The glory given to him as Elohim in all service sacrifices worship from men is equal as in all the Levitical dispensations Jehovah hath the Elohims usually added by an indefinite term or common words shewing one had no more glory added to it then the other in all their services because done to them in Jehovah 4. This his being in the form of God kept him in all his equalizing himself to God free from robbery that is from any unjust violence offered to God in his glory or honor by taking divine glory and honor to himself 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 being to them Note we have stated the true nature and excellency of his being in himself by the disjunctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he shews 1. How this admirable or wonderful being in the form of God prepared it self as God to save men 2 Which was done in emptying it self which was his work distinct from the Fathers John 5.17 he being now on the work of redemption in creation they wrought as one 1. Shewing though he were himself still that is in the form of God God he and the Father are one 2. Yet he emptied himself of his equality with God John 14.28 3. He emptied himself the Father emptied him not nor any other 4. This his emptying himself did not destroy himself it was but a laying aside as it were his robes for a time 5. This emptying himself did but prepare a way for him to take upon him the form of a servant which he could not have done had he not emptied himself first such was his form his being and equality with God that it could not stand with his state to be in any thing inferior to him in which his divinity was not idle as Mr. Biddle objects He that was in the form of God he took on him the form of a servant even as God 1. The form of a servant is the becomming of one man bound to serve another and to be at his disposing as to his Lord in which he is a servant and he that he is bound to is become a Lord or Master and is the state of bondage which was said of Christ Gal. 4.4 in that the Son made of a woman was made under the Law and so nothing differs from a servant though Lord of all 2. As a servant so he undertook in the humanity to do all he did he came as sent by a Master as appears Luke 14.17 22 23. 3. Hence he spake nothing but what he heard what he did he did as his Masters work he gave him to do and not as his own in which he was less then the Father John 14.28 4. He took it on him of himself the Father put it not on him so that it is not believed God could do what he did for poor man the Son making it his work to empty himself and serve the Father in mans stead a work below the nature of God and distinct from the Fathers Joh. 5.17 5. If this had been spoke of man Christ it had been no more but his duty nay it had been its honor to be a servant to God as it is to all Angels and other creatures But he that is in form of God he empties himself to take on him the form of a servant who owed no service to any which is not to be said of man Angel or other created being 6. All this was done in the divine nature before he assumed the humane nature all which comes in the following words to be distinctly spoken of 7. He the divine being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made that is a servant in the likeness of men that is so a servant to God in all things as other men are servants to their God yea to thir Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 8. And in habit being found as man he humbled himself and became obedient to death the death of the Cross In which is that was done in the humane nature 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the outside appearance of Jesus Christ he was as man subject to death hunger weariness scorn reproach and shame as other men being man of the virgin 2. In his outside from or fashion he is as a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here distinguisheth him from the common state of men born in sin and again because not begot by man but made by the holy Spirit 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man somtimes may be used to prove the reality of his being man as man is or as other men are 4. He was found in scheme or figure a term proper to a body as man that is men saw God in man which they the Jews long looked for and now