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.
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
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
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