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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40396	Reflections on a letter writ by a nameless author to the reverend clergy of both universities and on his bold reflections on the trinity &c. / by Richard Frankland.	Frankland, Richard, 1630-1698.	1697 (1697)	Wing F2077; ESTC R31715	45,590	65

And does not that Scripture John 1. 1 2 3 14. expresly affirm that the Word stiled the only begotten of the Father was in the Beginning was with God was God the great Creator and Maker of all things that without him was not any thing made that was made It 's a Wonder this Author when he reads such a Scripture as this can forbear for to cast forth Reproaches on the divinely inspired Evangelist himself for could any Trinitarian have with greater Evidence set forth That 1. this Word was from the Beginning and before the Beginning of all created Beings and therefore from Eternity 2. That in this Beginning he was with God and therefore a distinct Person from God the Father 3. That he was God viz. the same blessed God with the Father as to Essence 4. That all things were made by him and that without him was not any thing made that was made that therefore the Father did make nothing but in Conjunction with the Word or Son not in Separation from him as this Author would have it And as nothing that was made was made without this Word so this Word himself was not made except he make himself but is the eternal increated Being Let this Author shew now if he can what he hath to charge Trinitarians with which he may not as well charge on this blessed Apostle Obj. But this Author is so far from granting the Concurrence of the Son or Spirit to the doing of the same Actions with the Father notwithstanding Scripture does most clearly testifie it as in the Texts before cited that he does boldly aver That this is apparently false the Scripture being f●ll of Actions especially those they do to one another as one being sent by another their going from and returning to one another which is impossible to suppose they all equally concurr'd in a little after he adds That they viz. Trinitarians cannot deny but Father Son and Spirit act separately ad extra even with respect to the Creatures and to prove this he asks Did not God the Son take the Man Christ into his God-head when neither of the other took him into theirs or were limited to him He further adds They are so far from being one in a natural Sense that there is not so much as a moral Vnion between them they have different Wills and Inclinations for instance the first Person will not forgive Mankind without having Satisfaction given him by a divine Person nay they say his Justice could not be satisfied without it the Son is so far from being of the same Mind that he freely offer'd himself to suffer to appease the Wrath of the first Person and still intercedes to the Father The third Person neither gives nor receives Satisfaction Answ 1. I know no divine Actions ad extra which are expressed in Scripture whether in a proper and literal or in a tropical and improper Sense but they may well enough agree to Father Son and Spirit and they may equally concur in them It 's true our Lord saith Joh. 16. 25. I came forth from the Father and am come into the World Again I leave the World and go to the Father But these Words do import no more than that the Word being made Flesh and dwelling in that Humane Tabernacle did for such time as that Humane Nature was upon the Earth manifest the divine Glory in it and so his leaving the World and going to the Father imports no more than his ceasing from such a Way for Manifestation of the divine Glory and from thenceforth reserving such Manifestation for Heaven stiled God's Throne so this makes nothing at all to the Author's purpose only imports God's making in the Person of the Son Manifestations of his Glory after different ways sometimes in the Humane Nature on Earth which is his Footstool sometimes in Heaven which is his Throne so Joh. 14. 26. our Lord saith but the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things What Action is there the Words being rightly understood wherein one Person may not concur as well as another If the Author say the Father's sending the Spirit to teach the Church is such an Action I answer The Father's sending here imports no more than the Father 's willing that the Church be taught and illuminated by the blessed Spirit this being a Benefit which Christ hath purchased for it and this teaching such as in respect of Order in operating is more especially appropriated to the Third Person but dare this Author therefore say that the Father does therefore exclude himself either from willing that the Church be taught or from teaching it himself when the teaching the Church all things is such a peculiar Work of God that as it does infallibly evidence the true Divinity of the Holy Spirit so the joynt Concurrence of Father Son and Spirit in it So we see the grand Arguments of this Author against the Trinity which he thinks to be invincible are no other than such as do arise from his own Misunderstanding or perverting the Sense of Holy Scriptures 2 As to that Query of his wherewith he thinks doubtless to silence all Trinitarians viz. Did not God the Son take the Man Christ into his God-head when neither of the others took him into their's or were united to him Answ The Author in this labours under a double gross Mistake of the Doctrine both of sacred Scripture and of Trinitarians 1. In his confounding God-head with Personality For doubtless the Humane Nature of Christ is truly united to that God-head which is common to the Three Persons as divina charismatum communicatis and as that Name Immanuel God with us or God in our Nature do clearly import And as that Scripture Act. 20. 28. To feed the Church of God which he hath purchased with his own Blood does evince tho at the same time it be but united to the Personality of one of these viz. the Son and through the Contrivement of eternal Wisdom be made to subsist wholly Substantiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the God-head as limited by personal Property that so this glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might become a meet Representative or Sponsor for us 2. Tho it be granted for the Reason aforesaid that only the Person of the Son did take the Human Nature into his Subsistence yet this imports no more than passive Reception of that Humane Nature into his Subsistence which was added or united to it by the real joynt Action of the Three blessed Persons and wherein they did equally concur like as they do in other Actions relating to the Humane Nature See Psal 16. 10. compared with Acts 2. 24. Yea do act joyntly as well in preparing a Body or Humane Nature for the Person of the Son compare Heb. 10. 5. with Luke 1. 35. as they do in uniting that Person with the Humane Nature John 1. 14. The Word was

made Flesh So that you see from the undoubted Testimony of the Word into what a second gross Mistake this Author is fallen when he affirms that the Three Persons do act separately ad extra as I have now made appear in that very Instance by himself given of the Son's Incarnation 3. As to what is further objected by him viz. That these Persons are so far from being one in a Natural Sense that there is not so much as a Moral Vnion between them that they have different Wills c. Answ This whole Discourse upon due Search will be found to be false and idle for whereas he tells us that the first Person viz. according to Trinitarians will not forgive Mankind without having Satisfaction given him by a divine Person and that his Justice could not be satisfied without it when yet the Justice of the Second Person can be satisfied without it How false is this Where will he find any such Trinitarians as say That the Justice of the Second Person can any more be satisfied than the Justice of the First without Satisfaction nay do they not tell him that the Justice of the First and Second Person is one and the same Justice Should they talk as he makes them they would be as ridiculous as he could wish them I must tell him therefore that the Act of being offended with the Sins of Mankind as well as the Works of Creation and Providence may as truly be attributed to one as to another Person and alike to all notwithstanding that in respect of Order in operating some of these are more frequently attributed to one and some to another Nor do we matter for his bold and impudent Scoff of the Persons being a Committee of Gods where sometimes one is President and sometimes another is in the Chair and that accordingly things run in each of their Names being well assured that the one great and blessed God subsisting according to his infinite Perfection in Three Persons viz. as Father Son and Spirit may and doth as Scripture teacheth for the Manifestation of divine Order in the Operations of the Three Persons and for the Consolation of his People appropriate in more special manner some of his great Works ad extra to himself as Father some to himself as Son some to himself as Spirit tho all the Three do joyntly and equally concur in all and this without giving the least Colour for Polytheism or Multiplication of Gods But he adds That the Son viz. according to us is so far from being of the same Mind with the Father in requiring Satisfaction that he freely offered himself to suffer even to Death to appease the Wrath of the First Person and still intercedes Answ We have shewn that the Son is of the same Mind with the Father in requiring Satisfaction and we shall now shew that he is of the same Mind as to the giving of it for when he comes to give Satisfaction does he not expresly tell us Psal 40. 7 8 Heb. 10. 7 9 10. I delight or I come to do thy Will O God yea thy Law is within my Heart Can any thing be more evident than that it was the Father's Will as well as Christ's that he should make Satisfaction And did Christ freely offer himself to suffer even unto Death before the Hands and Counsel of God the Creator of Heaven and Earth had determined this way of Satisfaction by the Death of Christ See what Scripture saith Acts 4. 24 25 26 27 28. And do not all sound Trinitarians say the same But this Author should consider what Trinitarians tell him that our Lord Christ hath an Humane as well as a Divine Nature that to suffer Death and to intercede are Idioms of the Humane Nature and must not be attributed to the divine Nature of the Son and therefore he should be cautious how he fathers his own false Notions on these And what if Trinitarians set forth God as offended with fallen Man by the Person of the Father God as willing to recover and redeem saln Man by the Person of the Son for Reasons before mentioned Must therefore God the Father and Son have different Sentiments about Man's Fall different Minds and Wills about Satisfaction and Redemption Nothing more false I hope it 's cleared fully that the Three Persons in these as in all other real Acts ad extra do joyntly and equally concur Obj. But it 's yet hoped by this Author that he can baffle Trinitarians by their own Concessions For do not these grant saith he That opera Trinitatis ad intra sunt divisa And he does instance in the Father's Act of Generation whereby he gave Being to Son and Spirit wherein they did not nor could not act And what greater Argument saith he can there be that they are separate Gods than that they act separately Answ Suppose that Maxim Opera Trinitatis ad intrasunt divisa such that taken in a right Sense it may be granted yet that wicked Conclusion he would draw from it That the Three Persons act separately and so are separate Gods does no way follow from it which himself if he would but weigh the Matter well would be forced to acknowledge for what if these Acts be divided this in a sound Sense imports no more than that the Divine Essence by its two great Faculties of Intellect and Will doth exert those two great Acts ad intra one of eternal Intellection of its self another of eternal Dilection which Acts yet are so divided that neither the one can formally be said to be the other nor the Essence as with the one the Essence as with the other nor the Essence as with the Act the Essence as terminating the Act this is so clear that no rational Man can deny it and I question not but the Author himself will acknowledge it And yet these Acts tho thus divided do not so much as imply as he must needs confess any real Composition in God much less separate Agents or separate Gods Now if we bring what hath been said to the Persons in the Trinity we shall find that however these Acts ad intra absolutely considered be those essential Properties or Perfections which are as communicable as the divine Essence it self yet if we consider them as Foundations of relative personal Properties flowing and resulting from these Acts as for example of that personal relative Property of Generation to instance in that which this Author doth instance in and which Generation doth include both the foresaid internal Act of the divine Essence and also the relative Property of God the Father resulting from it and giving Denomination to it then this Act ad intra so limited by relative Property is the peculiar Act of God as Father and not of God as Son or Holy Spirit even as the divine Essence it self absolutely considered is common to Three Person but as limited by personal Property is peculiar to one and now I pray where