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
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.
as the beginning of his way before his works of old so that the Elohims or going forth of Jehovah in his Elohims was the beginning of his way before the Creation and the Creation made by them The third Script is Gen. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Elohims said Let us make Adam I remember a conceit of Mr. Biddles on this place to evade the truth that by US here God and the Spirit are meant But the delusion appears 1. The Elohims are appellatively the same the Spirit that created was Elohim as well as the Father whatever they were they were one and all Elohims 3. Elohim is of the plural number not the dual so that that shift is nothing worth to hide the nakedness of his evasion 4. They are brought in equally saying Let us not one saying so above another not one making himself above another 5. The Elohim are many in number of the noun but one in the participle Quasi dictus est Dii 6. The Elohim as Elohims are many Let us make To me it seems in this Gen. 1.26 Let us make man the Father emptieth to the Sonne and the holy Spirit in the work of Creation as the Sonne and holy Spirit empty themselves to the Father in the work of redemption though not in that measure and that manner As the natural man so Mr. Biddle with Nicodemus cryeth out How can these things be John 3.4 But let us consider God is not a Father to his Sonne nor the Sonne a Sonne to the Father as one man to another the Father begets not nor is the Sonne begotten in the way of the World Nature and reason will but produce Atheisme and fighting God if called in to consult with in the case which Mr. Biddle trusts altogether upon as appears diversly in the things he hath writ The fourth Scripture Gen. 3.22 Jehovah Elohim said Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adam is as one of us but read rather thus The Adam IS AS HE for so Echad or Ehhad signifies as well All as Unus and the preposition signifies from as well as of and it is more agreeable to truth so to read them The Adam is become AS HE from us viz. the Devil who by his sinne was gone from God he having rebelled against God So man by sinne having the Image of Satan in stead of the Image of God in him is said to be the Child of the Devil John 8.44 1. Jehovah Elohims said not Jehovah without the Elohims not the Elohims without Jehovah 2. Jehovah in the participle said speaks as one the Elohims speaking of themselves speak as of many in the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Now in this is one yet three three Elohims yet one Jehovah He that denies this denies Jehovah he that blasphemes it blasphemes the truth for is not this from us applyed to Jehovah as well as the Elohims 4. Now whether in Jehovah be not intended the Essence as having derivation from the being and nature of God and in the Elohims the hypostasis in that Essence let all judge that judge not according to flesh John 8.15 Appl. 1. It were not proper for Jehovah God alone to equalize himself with or joyn other in speech to himself beside those in or those that are himself one with him when he speaks of them and himself as one 2. Those us are indefinitely spoke of as the Elohims they being the same one to or in another and not to be distinguished 3. Should we read the words like one of us that there is the same likeness in one as in the other if Adam had been like one he had been like all which could not be said of Mr. Biddles Trinity Christ was not born then nor like the Spirit that was an Angel farre unlike God God not being to be compared or joyned in likeness with a created Angel or being humane and sinful The fifth Scripture Gen. 11.7 Go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us descend and there confound their language 1. He that speaks is Jehovah ver 6. in which is prevented an objection that Jehovah is God indeed but the Elohims his Ministers no the text saith Jehovah said Let us go downe which is the Elohims as understood in Jehovah and yet Jehovah then said to be descending and changing place 2. Ver. 8. it is said Jehovah scattered them or the US the Elohims Thus Exod. 20.1 2. And the Elohims said I am Jehovah thy Elohims 1. The Elohims said I note I not We. 2. Am Jehovah so that the Elohims are Jehovah three in one 3. This Jehovah are thy Elohims who gave the Law and so all sins against the Law are equally done against the holy Spirit as against the Sonne or Father the one Jehovah one three 4. There shall not be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Elohims before me In which Mr. Biddle hath abominably trespassed setting up another Trinity of his own devising other Elohims 1. Blaspheming the Elohims Jehovah three one one three which he denyes saying it cannot be 2. Sets up in stead thereof a golden Calfe a God of his own a false God a man an Angel so Jehovah without Elohims is a false God and no God The Elohims gave the Law The Elohims spake all these words Jehovah is not said to speak them The sixth Scripture Job 35.10 And hath not said where is God my Makers that giveth Songs in the night Mr. Biddles confused sense on the words is rare saying more then one made man though in different order of causality But inasmuch as God is said to be the makers it intimates the power of any other person in making man was from God and so on the matter God was the makers In which he allows the Spirit to be a maker but not a God But note the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pagnin tells us is alwaies of the plural number and not in the singular and is thus to be read Where is the Eloha's my makers the makers being Eloha's one equal to the other to man his Eloha's his makers Gen. 1.26 The seventh Scripture Esay 6.8 I heard the voyce of the Lord saying Whom shall I send and who will go for us 1. By US is clear is meant more then one 2. By Adonai is here meant God not man else it should have been Adoni not Adonai but in that it is Adonai Jehovah is more clear 3. But in that ruacho his spirit is added I suppose Jehovah is here applyed distinctly to the Sonne and so the Jews did understand it Gal. 4.6 1. The Father sending none specially of himself but the Sonne and the Sonne sending others as here in this place and Matth. 28.19 2. Which is cleared more fully in that the Spirit distinctly is said also to send him who is also said to send Barnabas 3. Adonai is set here as in places elsewhere before Jehovah which is not done without a great mystery in the change of order 4.
Christ sending out some Apostles the Spirit immediately others Appli Let us take heed for this day this is the misery of this and other Nations that we worship we know not what as the Samaritans John 4.22 But as the Law so the Gospel speaks of three witnessing in Heaven and these three are one 1 John 5.7 the Father Word and Spirit 2. Kercherus in his Concordance of the Old Testament sayes that Elohim is Deus God in the Trinity of Persons so that with the aforementioned Scriptures all the texts have Jehovah Elohim in them translated Lord God proves same which in the Old Testament are many hundreds 1. To conclude with this part where two or three witnesses are said to suffice for satisfaction in all differences here are seven in stead of many which were sufficient if there were no more when these and all texts of Scripture have Jehovah Elohim in them witness the same which are many hundreds 2. The people of God in the State of the Old Testament and those are of the State of the New are to be of one lip that is ought to speak of God one and the same in one and the same way 1 John 3.7 Act. 24.14 we ought to worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers God believing all according to the Law and the things written in the Prophets Noting 1. God must be so spoke of and be understood in what is written of him in the New Testament as in the Old or we worship not as Paul did the God of his Fathers who differed not in Law in Prophets nor in Gospel God and the Father in the Gospel is the same as Jehovah Elohims under the Law the Father abiding in the excellent glory and the Sonne and Spirit said to be come forth from the Father 2. In this the bottom of Mr. Biddles delusion lyeth and is thus to be explained and manifested 1. That the Lord Jesus following the Seventy Mark 12.29 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy God is one Lord where from that Deut. 4.6 Lord is put for Jehovah and so all Scriptures cited out of the Old Testament in the New Christ and the Apostles following the Seventy as translated by them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet is a Title given the man Christ common to Magistrates when Jehovah was incommunicable to any but the Elohims yea it is put after God 1 Cor. 6.5 as inferior in dignity to it 3. Adonai and Jehovah are both rendered Lord by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Psal 110.1 in Matth. 22.24 The Lord said unto my Lord. 4. Jehovah is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 132.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah hath sworn in truth to David Acts 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with an Oath God hath sworn to him Rom. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath given to them the spirit of slumber so Rom. 2.21 compared with Isa 52.5 and in many other places Isa 29.9 5. Elohim in the Old Testament signifieth that the Father Sonne and holy Spirit doth in the New and exprest in the Plural as Deut. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Nation is there that hath to it the Elohims near to them as Jehovah our Elohims Deut. 5.26 for whom of all flesh is there that hath heard the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the living Elohims out the midst of the fire as we Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce is in the singular the pronouncers in the plural as the voice of one though many Mr. Biddle how can this be this word Elohims is exprest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular as that Mark 12.19 thy Elohims Deut. 4.6 is exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your God And so in all places of Scripture else onely for example one more Exod 3.14 The Elohims of Abraham the Elohims of Isaac the Elohims of Jacob sent me unto you Acts 7.32 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of Abraham the God of Isaac c. Onely one thing observe in Exod. Jehovah the Elohim of thy Fathers the Elohims of Abraham c. In the Greek in Acts it is onely The God of thy Fathers not the Lord God of thy Fathers as in Luke 20.37 it is supplyed 1. In which great mystery note the cause may be from the straitness of the Greek tongue in the divine way of manifesting God 2. To shew that the Jew as he is not perfect without the Gentile in what is discovered them in the Hebrew so nor the Gentile without the Jew in what is discovered in the Greek God is never to be known of us but in the discovery of the Elohims nor in them but in the discovery of Father Sonne and Spirit they having God in his going forth in the Creation we in his going forth in redemption 3. It is clear that untill we bring in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who answers to Jehovah Elohim El c. in the Old Testament to speak to us of God as all they did distinctly of the Jew we never understand the faith and verity of God let us glory as much as we can and who in the world will seal to this truth El is also rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Heb. 7.1 Gen. 14.20 1. By setting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Article ὠ2. Without the Article in which the Sonne or Spirit as come forth from God Jehovah are set out as Jehovah Zebaeoth the Father Sonne Spirit in the Hebrew Jerem. 32. 3. Somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father conjunctly for distinction 1 Pet. 1.2 distinguishing the Father from the other Elohims 4. Othertimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguishing Jehovah from the Elohim the Father and otherwhiles Jehovah from Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.29 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime put befoe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtime after 6. Somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father without God Joh. 10.36 Conclusion 1. If God speak not variously of himself what need this variety of speech 2. The variety of words in Hebrew comprehended under one in Greek shews God did variously by that word set forth himself to the World 3. In this is the wisdom of God that could so by one word set forth so deep and sweet a mistery as by many in which God indeed is wonderfully to be wondered at and admired Quest How shall ever any man clear and make plain this wonderful riddle this day to the World Resp The Scriptures will clear all to us 1. That that in the Old Testament is spoken of and applied to the Elohims and in the New is said of God understanding the Elohims 2. That in the Old Testament is applyed to Jehovah and in the New to God there understand Jehovah Observe well Colos 2.29 unto the knowledge of God the Father and of the Lord Jesus distinguisht by and as well
from God as from Christ but not by the Article ὠbecause of the same nature of God and one with him I know no ground to any solid objection in Scripture to this truth but from Mark 12.29 Christ said from Deut. 4.6 The Lord your God is one Lord ver 34. Thou speakest to the truth for one is Theos God and there is not another the Lord Jesus said One Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man One God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it seems they are one for he is commended for his answer But 1. He is said to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understandingly that is he understood better then he spoke 2. He understood Christ what he said saying he spoke to the truth or as the truth was yet he spake not as Jesus spake who spake as the Spirit spake by Moses so did not this man 3. Jesus applies the one distinctly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jehovah he to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Elohim which was not right in that place because Jehovah Elohim were both in that place expressed as distinct Conclusion In all this the same Jehovah and the same Elohims speak and are revealed in the New Testament as in the Old therefore they speak so and are to be understood so in the New as in the Old or he is known of none But to set forth this by example 1. When the Scripture speaks of one God by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 2.5 Gal. 3.20 Phil. 2.13 c. in all such places you are onely warranted to applie it contractively to Jehovah from Deut. 4.6 It is heresie to say there is one God that is the Father onely in which the other Elohims are excluded 1 Cor. 8.6 2. And the reason why he says one God here and not one Lord is because Christ was now exalted and made Lord and that title bestowed on him though inferior to the dominion of Jehovah 3. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is applied as the word to expound the Elohim by it proves that as the word Elohim under the Law-estate was common to the Elohims so Theos under the Gospel is that common term properly given to set forth the Father Sonne and holy Spirit by 4. Hence 2 Peter 1.17 he that is the Christ received from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father without the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intervening here the particular hypostasis of the Father called God is mentioned 5. So 2 Tim. 1.2 Tit. 1.4 1 Thess 1.1 and not Jehovah when as in James 1.27 God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set between it and Father Pure Religion and undefiled before God and the Father then by God is meant Jehovah and the particular Elohims of the Father therefore exprest that whereas the Sonne came forth from God and the Spirit the Father abode in the blessedness and being of Jehovah without humiliation Rom. 15.6 and thence distinguisht 6. When the Father is mentioned alone without God the Father the Elohim is understood not Jehovah John 10.30 I and the Father are one which is as that Deut. 4.6 Jehovah thy Elohims are one John 14.16 I will aske the Father John 8.18 The Father sent him 7. When it says I am the God of thy Fathers Acts 7.32 from Exod. 3.6 ye are to understand the Elohims not Jehovah nor the Elohim the Father more then the Sonne or the holy Spirit Gen. 17.6 8. From Acts 10.34 and Rom. 2.11 God is said to be no accepter of persons which 2 Chron. 19.7 is ascribed to Jehovah Elohims as being essential to God to be just and proper to all the Elohims in that Essence 9. When God is simply spoken of Jehovah is understood as Mark 8.33 Thou savorest not the things of God John 13.3 That he came forth from God and returned to God John 3.2 Luke 3.2 The word of God came to John 1 Cor. 14.36 Thus Ezek. 21.1 The word of Jehovah came to Ezekiel and 18.1 and 17. 1. Isa 50.1 Thus saith Jehovah 10. When worship is given to God Acts 18.7.13 and 16.14 it is to be understood Jehovah Matth. 4.10 Luke 4.8 from Deut. 6.13 Thou shalt fear Jehovah thy Elohims and shalt serve him and swear in his Name Deut. 10.20 Thou shalt fear Jehovah thy Elohims c. 1. Cor. 14.25 11. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is set down without an Article as a diminutive then the Sonne or Spirit which came forth from God were sent and were less so then the Father are intended or the Father because he alone without the Sonne and holy Spirit is not Jehovah 12. The Attributes set to God in the New Testament direct us to whom to apply them whether to Jehovah or to the Elohims in general the Spirit or Adonai in particular as 1 Tim. 4.10 God is spoke of as the living God Matth. 16.16 1 Thess 1.9 Heb. 9.14 by looking into the Old to whom that Title is attributed Now the living God is attributed to the Elohims Deut. 5.26 Who of all flesh that hath heard the voyce of the living Elohims and hence as of those Elohims John 1.4 the Son or Word is said to have life in himself John 5.26 As the Father hath life in himself so he hath given to the Sonne to have life in himself c. In which he emptied himself as Mediator acknowledging all he had to be from Father or Holy Spirit he being in his Ministery Obj. Life is said of the Father to be given the Son therefore he is not equal 1. Resp In Jehovah the Elohims are one but among the Elohims by consent 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 John 17.1 4 5. and 8.54 John 16.4 the Spirit by his portion glorifies the Sonne 2. These portions are so committed one to other that one thereby is equal with the other Phil. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal that is equal in portion to God hence John 5.22 all judgement by the Father is given or committed to the Sonne by which all men should glorifie the Sonne as they glorifie the Father his portion equalizeth him to the Father Hence also the knowledge of the times and seasons are kept in the Fathers hands as his part of portion Act. 1.7 which the Father hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The very out going of Jehovah in himself as a Father was as a portion in that being to the Elohim the Father in Jehovah so the Sonne in Jehovah is his portion to be the Sonne by which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.18 but he said God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper Farther making himself equal to God so the Jehovah going forth in the Spirit made the spirits portion equal with God Note that is that Divine Glory Honour