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. Biddle will not say that the holy Spirit of God was confined to that dove-like shape if not what is all that he hath asserted therein When Jehovah Elohims are said to descend Gen. 11.7 do they therefore go from one place to another in their essence Again the Spirit of God is not said to come into the world as the Son is said he being not joyned to any nature created as angels or men much less may he be said to be a creature or a part of the world as all creatures are whatever The very expression of God Joel 3.1 Acts 2.17 It shall come to pass says Jehovah in the last days I will pour out of my Spirit on all flesh proves that what is said of it is not said of any Angel or other created Spirit it being not in their nature or being to be so poured out who in us is still the Spirit of God distinct from our spirits As for Mr. Biddle's saying he was sent by a man he must first prove Jesus Christ the Son of God is meer man which is petitio principii and then that he is less then the man Christ And to be sent to see them in which as the Son he humbled himself and was less then the Father less then the Son who sent him Joh. 14.26 And then he heard from him as man when the Word indeed says He shall take of mine but not He shall hear of me Joh. 16.14 and in vers 13. What he shall hear that he shall speak it is not said What he shall hear of me 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 demonstrate it symbolically My purpose is to be brief herein consider well I pray 2 Cor. 2.3 the Corinthians are an epistle of Christ written not with ink but with the Spirit of the living God of which Spirit they were Ministers and by which they were quickned vers 6. Vers 8. their Ministery is called the ministery of the Spirit that reveals truth teacheth leadeth sanctifieth comforteth assisteth and helpeth infirmities in a word helps to profit by preaching and assists in prayer to Jehovah Now lest this spirit should be thought to be the humane spirit of Christ as in many places of Scripture or a created spirit vers 17. The Lord is the Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is meant either Jehovah or Christ but it appears that by the Lord here is meant Jehovah who is that Spirit called The Spirit of the living God vers 3. and that ministreth vers 8. and therefore concludes Where the Spirit of Jehovah is there is liberty Vers 8. he clears this saying We all with open face beholding the glory of the Lord are changed from or changed into the same image from glory to glory even as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Spirit 1. See vers 3. the Epistle is Christs written with the Spirit of the living God on which is the rise of the Apostles speech and the Lord Christ and the Lord the Spirit distinguished 2. So here is the Lord Christ in the 18 verse into whose image men are changed as distinct and admits not place for his Spirit of holiness and everlasting Spirit 3. The Lord the Spirit that is Jehovah the holy Spirit of whom this change is thus made in men as the efficient cause thereof 4. Vers 8. The means how it 's effected and that is by the ministery of the Spirit In which we may see that the holy Spirit of God is the Lord Jehovah though in his ministery and though not called the holy Spirit yet the Spirit of God which Mr. Biddle distinguisheth from God Who yet humbled himself not onely in beholding things above but in beholding things on earth so as to come forth from the Father to see them Joh. 14.26 And Joh. 16.13 he speaks not of his own but what he hears He glorifies Jesus Christ the Son of God to man Joh. 16.14 In a word he is sent to carry on the work of God in saving man The Father had begun the Son had furthered and now he comes to finish it ministring life and power to the means appointed by the Lord Jesus to be used in the revealing the Lord therein in power which is called 2 Cor. 3.8 the ministry of the Spirit All which undertakings of the Spirit do not destroy his Deity nor being no more then that of the Sons undertaking for man nor is there apparent in what he doth to destroy it as in what the Son did who came out from God and from the Father into the world when it is not said so of the Spirit who though he ministreth is Jehovah the Spirit Object But says Mr. Biddle There is but one Lord therefore the Lord the Spirit is the Lord Jesus Resp There is indeed by way of eminencie but one man made Lord of God that is Jesus Christ 2. This denies not Jehovah to be Lord and so not the Lord the Spirit who made Jesus Lord and Christ I remember Mr. Biddle makes use of Joh. 17.3 This is eternal life that they may know thee the onely true God and Jesus Christ whom thou hast sent Now says he here is no mention of the Spirit to be God nor of the knowledge of him to be eternal life Resp 1. By God is meant here Jehovah Father Son and Spirit 2. It is but onely Jesus Christ intended as distinct from the Son spoke distinctly of vers 1. 2. 3. But if any plead the Son was sent and intended here yet the Spirit is not excluded from Jehovah who came not forth from God though from the Father and the Son because as yet not distinctly sent forth the Spirit not coming forth until Christ was ascended Joh. 16.7 and 7.39 4. But say they this was spoken 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 5. By Father is not simply meant that hypostasis in Jehovah called the Father but Jehovah that Elohim begetting the Son nor the Son that hypostasis of the Son the Elohim but the Son Jehovah is begotten in Jehovah 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 Joh. 14.11 Joh. 10.30 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 Barbarism for Gen. 19.23 And Jehovah made fire and brimstone rain on Sodom and
Gomorrha from Jehovah that is Jehovah the Son from Jehovah the Father yet these are not two Jehovahs 7. He speaking to the Elohim the Father that he is the onely true Jehovah doth not deny the Spirit the Elohim Jehovah to be so also because he speaks not of him who knows one knows the other as Christ Joh. 14.9 8. It was the operation or ministery of the Elohim the Spirit to give the knowledge of the Father and whom he had sent Jesus Christ and so he is implied as well as Father and Son Jesus Christ But to take away offence from the world the Spirit the Elohim was sent and came and coming came to minister as appears by his title and description of Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. His coming forth from the Father his sending his title signifie an inferiority in him assumed by him in relation to him that sent him and in relation to us to whom he is sent being so far belowe him 2. As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is our minister and his acts as such are acts of ministery called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministery of the Spirit in which he emptied himself that he might fill the Saints 3. Whatever acts of ministery he doth in the Saints as his making intercession for the Saints with sighs c. they are acts of the Spirit as come forth from God as the ministery of the Spirit 4. He came and was sent of God therefore as the end of his coming Object This is said of the Son indeed how can ye prove it of the holy Spirit Resp The Son and Spirit Elohims in Jehovah are one Jehovah so that one is equal with the other therein as God so that what is humiliation in one must be humiliation in the other Yea the Spirit is the Spirit of the Son The Son if he be humbled and emptied coming from God so is the Spirit so also in being sent Again his taking of Christs and shewing it the believers is his ministery so that to deny the Spirit to be God and yet to minister is to destroy the glory of the ministery for the ministery of the Spirit is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory yea exceeding glory 2 Cor. 3.8 10. Now flesh reasons How can God be God and a minister Why he emptied himself O how can that be Yea he took on him the form of a servant and ministred to man in prayer sighs groans words tears sense faith assurance Now with Nicodemus the natural man cryeth How can these things be Joh. 3.4 The Word says it blessed art thou that believest if not the Word preached will not profit because not mix'd with faith in him that hears it Heb. 4.1 Object O but how can he be God then Resp 1. The form of a servant destroys not the being of the Son 2. He took it on him so that he was that after he took it as he was before Matth. 3.17 3. He was not made or formed or emptied by any but himself Now Reason in all carries men to preservation of themselves in their being 4. The Father still acknowledged the Son in form of a servant to be his son Matth. 3.17 and the holy Spirit still to be the spirit of God though come out from God and administring to the Saints 6. Such is the ministery of the Spirit that nothing of any is accepted in any but what the Spirit brings forth Gal. 5.22 or rather Rom. 14.17 1. If I pray the Spirit makes intercession Rom. 8 26 27. 2. If I profess Jesus it is not accepted without it be done by the holy Spirit 1 Cor. 12.3 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 Rom. 8.27 4. Hence If I sing I will sing with the Spirit if I pray I will pray with the Spirit 1 Cor. 14.15 1. Lastly the Spirit sent out to minister stirs up the heart of man to God to which ministery God onely casts his eye and knows the minde of the Spirit approves of it as distinct from the creatures not his own 2. The minde of the Spirit as a minister is to glorifie God and the Father and the Son Jesus Christ to the creature he is sent and thus as emptied of it self and a servant to Father and Son he exalts them to the creature Which minde of the Spirit is heeded of Jehovah in prayer c. 3. He doth it as a minister not as Jehovah in this state of his emission as the Son did for he speaketh not of himself but what he heareth in which he is in form of a servant also As for the puzling Argument of Philo to Justin from Acts 10.38 viz. If Christ were Creator what need the Spirit be given to him to work miracles by Resp 1. Justin and so Mr. Biddle's other Authors held Jesus to be the Son of God the Creator though as man inferior to God yea as Lord. 2. The Son emptied himself therefore the Father and Spirit must fill him and fit him to do what he was to do in his ministery as a servant who otherwise could do all things of himself in heaven and earth according to his will In which he glorified the Father and Spirit who again after that ministery glorifie him to the world And so the Spirit also he emptied himself when being sent he spake nothing but what he heard and then that he took of Christs and shewed the disciples 3. Yet that the Spirit was not inferiour to the man Christ the Mediator appears in this in that he saith Joh. 14.16 I will pray the Father and he shall give you another Comforter when as God indeed he saith Joh. 16.7 I will send him to you 1. Now as the Elohim was a common word to the hypostasis in Jehovah not one distinguished from another so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father is called God the Father Gal. 1.3 Grace and peace be with you from God the Father 2. The Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Heb. 1.8 To the Son he saith Thy throne O God is for ever and ever The throne of God is the essence Jehovah in which the Elohims are in their majestie As for Rev. 4.3 the throne is set in the Church when he that sate is said to be like a Jasper and Sardine stone and a rain-bowe circling the throne in shew like a Smaragdin The Jasper is green signifying the state of the Father who abode in the excellent glory The Sardin is of fleshie colour signifying the Sons assuming humane nature The Smaragdin is also green and shews the Spirit never assumed any created nature came not into the world as the Son did Who as a rain-bowe runs round the throne Jehovah being a spirit Joh. 4.24 and the Spirit called The holy Spirit and The Spirit of the Father and The Spirit of the Son Matth. 10.20 Gal. 4.6 Mark 13.11 and
THE DIVINITY Of the TRINITY CLEARED By wiping off the false Glosses put upon several places of Scripture By Mr. John Biddle In his book intituled The Apostolical and true Opinion touching the holy Trinity c. Written by a very Learned man lately deceased Take heed how ye hear Luke 8.18 Take heed what ye hear Mark 4.24 Try all things hold fast that which is good 1 Thes 5.21 LONDON Printed by J.C. and are to be sold by Edw. Blackmore at the Angel in Paul's Church-yard 1654. To my noble and ever honored Friend Colonel William Sydenham a late member of Parliament Noble Sir COntentions have been great and high of old and still are so 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 Arrians and the Arminians hold viZ. That the Son is less then the Father and that which the Protestants hold is no less a truth viz. that the Sonne is equall with the Father which being understood and observed according to the mind of God is holy and good but men exceeding in diminishing the Sonne in his Essence and exalting him in his emanation the truth being hid is the cause of the controversie and men have thereby come to subvert the faith of many The greatest the grossest and yet the most subtil way thereto hath been laid of late by Mr. John Biddle in that book of his called The Apostolical and true Opinion concerning the holy Trinity revived which the sooner I have wrote against because from the year 1647. he gloryes no man of the many learned he hath contested with hath given an answer to one Argument satisfactorily yea and that he hath long waited on the learned for an answer and can receive none That he hopes some one will and that himself is in the case a doubting Spirit and so a man convinceable and not to be rejected from all which with the bond of the Gospel that tyeth me to contend for the faith I am induced to commend this insuing Treatise to the World and first to you to whom I acknowledge my self and mine to owe very much and to God for you who I believe will not fail to satisfie your laying out from the least Cup of water to the greatest good you do for his to whom I commend you to be kept for ever being as I am bound to be Yours in the service of the Gospel John Brayne September 20. 2653. I first viewed Mr. Biddles book about Sept. 3. 1653 SIR PRovidence directed to my hand that Novel piece of yours Intituled The Apostolical and True Opinion concerning the holy Trinity In which to the Reader you glory that you have contested with sundry learned men and that they all have not been able to produce a satisfactory answer to so much as one Argument And then in the preface to your faith you call the truth of God touching three Persons in one God by the term of Opinion and say that it is as the bottom corrupting all Religion which in a most blinde way of Nature you seek to demonstrate from the being of Creatures because Apostle an universal predicated of three makes three Apostles if a man will make use of reason in his Religion By which blinde rule being led you call it an ignorant refuge of distinguishing the Essence and Persons of God yea a wretched and an unheard-of distinction in Scripture But your comparing the way and being of God with that of man God a Spirit and infinite Man a Creature finite were good it had never been heard arguing thus in your second Article of Faith from Phil. 2.7 The Sonne cannot be equal to God then he must have the same essence in number or a different one not the same in number otherwise it 's not equality but identity as equality in stature must differ in number though the same in kinde You say in your fourth Article The Trinity cannot consist of three Persons in one God but God himself is one of the three Persons which is absurd and say it is not onely the source of almost all the errors among Christians c. But it will appear your declining the same doctrine is the source of multitudes of errors in your booke and the overthrow of the faith of many by your supposed Trinity of one God one Man one Angel But if men observed your reasoning about God how carnal it is they would avoid trusting you For the natural Man discerneth not the things of God nor can he Never man spake so of God from the Earth as you have done confining his being to ours proving and denying his by ours who have not seen him nor known him But in opposition to all your reasonings and Sophistry 1. Consider God Deut. 6.4 sayes Hear Israel preparing the People to attend to what he sayes of himself against whatever any deceiver of the World should say of him that men be not deceived by them 2. He sayes by Moses Johovah our Elohims is one Jehovah Whence note deny it if you can Jehovah and Elohims are the same as Jehovah Ehhad one and as Elohims more then one yea or two because in the plural not in the dual number 2. These many because three Elohims are one Jehovah a word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be and implyes relation to his essence 3. To say Jehovah is one so one as to deny the Elohims is to deny Jehovah this place of all others discovering God most clear to the people of that State and proves the Father Son and Spirit one God to us even in our State 4. This very text wipes away all the gross and vile aspersions you have asperst the most pure truth of the blessed God with 2 Scrip. Gen. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning Dii creavit the Gods hath created which according to your reasoning is non-sence which may make you rise and say How can three be one or one be three so how can this be sence but 1. In the Elohim a noun plural joyned to a verb singular is excellently declared the unity of these Elohims in essence 2. For that estate as equal not in essence onely but in name and nature they have one common name of Elohims after in the State of the Gospel set forth by names of the Father Sonne and holy Spirit 3. They are indefinitely said to create that common name and not the Father more then the Sonne or Sonne then the holy Spirit 4. So that God the Creator of Heaven and Earth Acts 17.24 is the Elohims and not God the Father onely which to say is Heresie as appears by these Scriptures compared nor is it proper to say Jehovah did it but the Elohim John 13. 5. It is not said Jehovah as one created but the Elohims because that the outgoings of God manifested themselves in the creation as Elohims as Father Sonne and Spirit in redemption Prov. 8.22
the flesh which was his coming forth from God according to the flesh man according to his coming forth from God he was God And here I cannot pass by Mr. Biddles paradoxical exposition made on Rom. 1.3 4. compare Heb. 9.14 Who through the eternal Spirit offered himself without spot to God which he compares with the spirit of holiness and indeed are one but not as he makes them who by the eternal Spirit understands not the Spirit God but the body of Christ made a spirit 1. The whole Scriptures say not that the Body of Christ risen or any other is made a spirit but a spiritual body concretive not a spirit 1 Cor. 15.44 which is done in that mortal shall put on immortality corruptible incorruption 2. He offered himself to God which sure if Mr. Biddle dreams not himself was his Body Soul and Spirit all according to the flesh by an eternal spirit which was not by himself but by the Spirit as distinct from himself man which was offered up 3. By this spirit of holiness or divine being he was declared to be the Son of God to Thomas who seeing him was dead risen again saw that he was thereby declared to be the Son of God in power John 20.28 death not being able to hold him because stronger then it 4. This spirit was the divine nature or being in Christ and therefore not called the holy Spirit of which he saith John 2.19 Destroy this Temple and in three dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise it it is not said the holy Spirit or the Father or God will raise it but I will raise it And that these words made Thomas call him Lord and God appears from ver 22. therefore when he was risen from the dead his Disciples remembred that he said this unto them and they believed the Scripture and the word that Jesus had spoken who looked on him as raising himself And thus the high Priests and Pharisees Mat. 27.63 This deceiver said whilst he was yet living After three dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise it again and then ver 64. and his disciples steal him away and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen from the dead and John 10.18 he saith I have power to lay down my life and I have power to take it again Now in that he saith No man taketh my soul from me shews the reason why the humanity cryes out to the divinity My God my God why hast thou forsaken me in that he left it to death which whilst it supported it it could not die nor be overcome of death This is notably illustrated in the healing the woman diseased with the bloody Issue who being secretly healed Christ said That he sound vertue went forth from him which proves that Christ was very sensible of the going forth of vertue and the desisting of vertue in it self Luke 8.46 how sensible must it then be when life must be laid down and given up by it self to death Mat. 27.46 Hence in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli not Jehovah nor Elohim without an Article signfying a diminitive and proper to God as came out from God properly owned of the humanity as its God who by its withdrawing vertue from him felt himself weakned and given up thereby to death compare Acts 2.24 and 4.10 and it proves Jesus to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest How came this divine nature into the humane Resp In the holy Spirits making him according to the flesh the Son is foretold Psalm 72.6 prophetically to come down like rain into a fleece of wool which was done in his being in the womb of the Virgin I come now to speak of that Mr. Biddle calls the third person of the holy Trinity viz. the holy Spirit which he sometimes takes to be that spirit in Scripture which is onely called the spirit and not the holy Spirit which distinguisheth them clearly thereby it being no other then the humane spirit of the Lord Jesus Christ But that the Spirit the holy or the holy Spirit is of the Elohims and in Jehovah and so indeed of the Trinity being one of one and the same nature having one and the same name with the Father and Son appears 1. Elohim is of the plural number not dual and so more then two are meant thereby 2. And no more then three because the old and new Testaments onely speak 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 John 5.7 3. So that to preach from the Gospel a Trinity consisting of a divine and infinite being and of a Man-God and an Angelical created spirit is a thing forbidden of God Exod. â—0 2 Thou shalt have no other Elohims before me that is no other but those that are in the one Jehovah which these are not being indeed feigned things and false not in Jehovah nor Jehovah he himself says the contrary of them And in this Scripture that Elohims in Jehovah are more then two is clear and that to render Elohims by God as now taken is not according to God And as for that supposed distinction of the Spirit of God and so he is thereby distinguished from God it is no more truth then if a man should say that the Scripture speaking of the spirit of man hath thereby distinguished it from man when man is not nor can be man without his spirit so nor is the true God God to any without his spirit 1 Cor. 2.11 As for the Spirit 's not staying within God as mans within him it is to shew the infinite being of the Spirit whose abode and being in God is not as mans spirit in his minde as confined to a place in God The Son in coming out from God the uncreated and incommunicable state of the Elohims in Jehovah came into the world uniting himself to the man Christ Jesus 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 state of Elohims Joh. 16.27 28. and as the Son is distinctly said to come forth from the Father Joh. 15.26 But he is not said 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 substance Hence it was the form of a dove not a dove he was said to descend in it being given for a signe to reveal Christ by that the Spirit must visibly descend on one man amongst many so that it may from all other set him out to John to know him by And then it must come from heaven lest men should take the likeness 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 The end being this as Joh. 1.32 33.
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
of Jehovah it clearly shews its essence and being in Jehovah to be equal and the same with the Father or Son and one of the Elohims for in this it is true that Quicquid in Deo est Deus est 8. His Trinity is proved by 1 Cor. 12.3 4 5 6. 1. Vers 3 4. the holy Spirit is exprest and proved by its gifts to prove the Word and witness to the work of God by as come forth from God 2. Of vers 5. the Lord Jesus as man sending out ministers 3. Vers 6. God Jehovah as Father Son and Spirit is spoke of as in the essence or being of God Now these things are spoken of as relating to the Church God and Christ 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 inequal ty at all As for the most High God Heb. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen. 14.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It answers to Jehovah but hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it to make it as above other Gods in essence or being This is not to distinguish the Elohims to make them one greater then other by I should speak of Prayer because Mr. Biddle hath reproved the gross practice now in use 1. Prayer being to be made to Christ as to our Priest and by him to be offered to God and not by us immediately to God as now in which the Priesthood of Christ is made void 2. And how it is to be made to the Father because Jehovah in the Father is come out to man in a discovery of love which is as a condescention to man 3. Because 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 consent of Son and Spirit to give all things to any that ask in the Sons Name that is Ministery 4. The Father is not so to be called one as distinct from Jehovah but as in him and so the Son and Spirit have glory with him it being the use of Scripture to set out men calling on Jehovah the Elohims Gen. 4.26 Mal. 1.11 Jer. 10.25 Psal 14.4 and 145.18 before the going forth of Son and Spirit Applic. In this the Son and Spirit glorifie God and the Father emptying themselves 2. In this the Father glorifies the Son that nothing is given but through the Lord Jesus 3. He glorifies the Spirit in that he heeds onely the minde of the Spirit and that nothing is accepted that is not from the Spirit as no sacrifice that was not burnt or offered up by the celestial fire But of this in my book of Faith and Grace at large To conclude as God is thus distinguished and so variously spoke of by one word so by the word Son is Jesus Christ variously spoke of 1. As the Son of God by being made of God as Adam Luk. 3.38 compared with Luke 1.35 and yet man of the virgin 2. As Son of God by generation Heb. 1.5 To which of the angels said he Thou art my son this day have I begotten thee By which he is God in the throne of God as in vers 8. 3. As son of man and of the seed of David and so Mary was the mother of Jesus Joh. 2.1 4. Oft-times through communion of natures something is applied to one that is proper to another as the blood of God Acts 20.28 where blood is said to be the blood of the Divine nature proper to the Humane And Joh. 3.13 No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Here that is applied and spoke of the humane nature which is proper to the divine nature In like case many things are mentioned in the Word of Jesus Christ the Son of God 5. His name as the Son is one and the same with that of the Father and Spirit not given of God to him 〈…〉 then the Fathers 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 Psal 8.4 which our late Translations falsly render then the Angels for the Elohims Thus Reader by this as by a key without further trouble to me or any thou mayst easily unloose the obscure perplexed and corrupt way Mr. Biddle hath taken to make the Scripture speak to his unheard of Faith to which the Lord enlarge and bless thee that thou mayst be preserved from making shipwrack of thy faith that thou mayst be saved in the day of the Lord Jesus which is the desire of him who is An unworthy Witness of the Truth of the great God and thy servant therein John Brayne This should have been inserted page 5. between the 31 and 32 lines Object Exod. 7.1 Behold I have given thee or made thee Elohim to Pharaoh Here God calls one man by the plural Elohim Ergo God though one may well set forth himself by that term or in the way of many Resp 1. God in Scripture of himself speaks not by a noun plural but by a verb having a pronoun plural added to it and so it speaks not of Moses If Moses though one may by Commission represent many that sent him yet himself but one then he may be made Elohim 2. Moses was sent by the Elohim Exod. 3.4 to the 16 verse that is by Father Son and holy Spirit as all were set forth in that work of redeeming Israel out of Egypt and had a hand in it 3. So that Moses as sent by the Father he represented the Father as sent by the Son he represented the Son that sent him as sent by the Spirit he represented the Spirit as Christ said He that receiveth me receiveth him that sent me and be that receiveth you receiveth me Which was confirmed in the works he did 1. The Father in requiring Pharaoh to let them go 2. The Son in the act of bringing them forth of Egypt 3. The Spirit in the works of wonder he wrought among the Egyptians Exod. 8.15 Matth. 12.28 Luke 11.20 4. In these distinct acts of the Elohims wrought by him he was made Elohims to Pharaoh Jehovah Elohim appearing to the obstinate king not immediately by himself but by their messenger Moses who was sent in another way then ever any man else in the world was 5. This Exod. 7.1 is opened by Exod. 6.16 He shall speak for thee to the people he shall be to thee for a mouth and thou shalt be to him for Elohims And so Exod. 7.1 Thou shalt be for Elohims that is is in their stead and place as their minister to Pharaoh who yet was not the Elohims nor spoke of by a plural demonstrative as the Elohims are and was done but in a figure thence proves not argumentive more then this That he was sent by many and that what he did was in their name and not in his own Zoar on Levit. Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 16. R. Simeon the father is brought in speaking to R. Eleazer his son saying Jehovah in all places denotes Mercy but Elohim Judgement In which there is a mystery viz. that there are three degrees and each degree by it self distinct all which notwithstanding are one and gathered up into one neither is one separated from the other Hence says he when the wicked turn Mercy into Judgement we read Jehovah Elohim to this excellently agrees the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that men call persons in God a word too carnal to set forth the degrees or subsistencies in God by In which the Jew is clear and rare in the discovery of God so that to deny the Unity of Trinity is against the professed doctrine and faith of the Jews and a hinderance to their call and contrary to the word delivered to their fathers by Moses and the Prophets Eccles 12.1 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the days of thy youth 1. It is in the plural not dual number and so there must be some other besides Mr. Biddle's supposed Angel-spirit and the Father creating man which was the Son 2. The Father no more created man then the other Creators they are equally said to be Creators and for any man to say the Father created more then the Spirit or Son is to make him a thief and a robber stealing from and robbing the Son and Spirit of their power and glory 3. To minde one Creator and not the other two is a disobedience to Jehovah Elohim is no less displeasing to the Father then the Son it being no robbery to the Father in our equalizing the Son and Spirit herein with him nay he that glorifieth the Son herein glorifieth the Father and he that dishonoureth the Son dishonoureth the Father also FINIS