Emmanuel, or, God-man a treatise wherein the doctrine of the first Nicene and Chalcedon councels, concerning the two natures in Christ, is asserted against the lately vented Socinian doctrine / by John Tombes ...

SECT. 17. (Book 17)

This Exception against the Argument is refuted.

I Reply, that in this passage there are many errours.

1. That Rom. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendered [born] rather than made: For though I deny not that the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie [born] yet here it is not so fitly thus rendered, as [made] because it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commonly used for birth or generation, as Mat. 1. 16. Luke 1. 35. 57. & 23. 29. Joh. 3. 41. & 18. 37. Rom. 9. 11. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Gal. 4. 4. nor is it said born of the Mother, or Woman, as in expressions of birth is usual, Job 14. 1. Mat. 11. 11. Luke 7. 28. and the Prepo∣sition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth note, not the womb from whence he came, but the matter out of which he was formed: For doubtless [of the seed of David according to the flesh, Rom. 1. 3.] is the same with [of the fruit of his loins according to the flesh, Acts 2. 30.] now

[of the fruit of his loins according to the flesh] notes the matter out of which he had flesh or a humane body; and therefore the Father or antient Progenitour David is mentioned, and his seed, and the fruit of his loins; as the Jew is said to come out of the loins of A∣braham, and Levi to be in his loins, Heb. 7. 5, 10. in respect of the matter out of which they came, not the Mother or her Womb, as the place from whence: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes the Act of God answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 2. 30. raise up, not the act of the Mother in bringing forth, and there∣fore Rom. 1. 3. it is rightly translated [made] or as Piscator [orti raised] answerably to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sprang up, Heb. 7. 14.

2. It is granted, that [according to the flesh] notes a constituting part, but that it notes a constituting part, which Christ had only afore his Resurrection, and not after his Resurrection, is not to be granted: For as it is now, the humane body of Christ, or humane nature is made of the seed of Da∣vid, and raised of the fruit of his loins ac∣cording to the flesh, sith it is the same nu∣merical body, and Christ is still the same man which was made, or descended, or sprang out of David, notwithstanding any

alteration in the outward estate, or inherent qualities in his humanity or humane body; it doth not become a constituting part in its humiliation, and not a constituting part in his exaltation: That very being which was made of the seed of David according to the flesh, which was raised of the fruit of his loins according to the flesh, was to sit on his Throne, Acts 2. 30. and to reign, Luke 1. 32, 33. And therefore as the Exceptor ar∣gues, that by the Spirit of Holiness cannot be meant the Soul or Divinity of Christ, be∣cause he had both (in our opinion at least) in the daies of his flesh, though the Soul were not then glorified; I may argue, by the Spirit of Holiness is not meant his glo∣rified body, because he had it, though not then glorified, even in the daies of his flesh.

3. Which is more amply confirmed by shewing, that [according to the flesh] notes not his fleshly body as he speaks, that is Christs humane body in its debasement only, but his humane nature: For according to the flesh, Rom. 1. 3. signifies by the same Au∣thours opinion, and the evidence arising from comparing the place, the same that it doth, Rom. 9. 5. now it signifies Rom, 9. 5. the

same which it doth ver. 3. where Paul calls the Israelites his Brethren, Kinsmen, ac∣cording to the flesh, but he means not, they were his Brethren or Kinsmen according to the flesh, that is restrictively to their weak∣ness, debasement, or mortality, in oppo∣sition to their glorification, and excluding that as inconsistent with their being his Bre∣thren or Ki••smen according to the flesh: But he means by according to the flesh, their humane nature as men, and as men descend∣ed from the same Ancestors, and so in like manner, when it is said, Christ was from the Fathers according to the flesh; the mean∣ing is not, according to his weak, or inglo∣rious condition precisely, and exclusively to his glorified condition, but simply according to his humane nature, as descended from them, whether in the daies of his flesh, or exaltation, without any discrimination: Which is confirmed by our Saviours own speech to his Disciples, Luke 24. 39. Be∣hold my hands and my feet, that it is I my self; handle me and see, for a spirit hath not flesh and bones as ye see me have; There∣fore Christ supposed atter his Re••urrection that he had flesh, that his humane Body was a fleshly Body, the same according to

the flesh that it was before; which is also strengthened by the expressions, Acts 2. 3 〈◊〉〈◊〉. that God raised him ••p of the fruit of Davids loins according to the flesh bu•• God did not raise him up of the fruit of Dav••ds loins ac∣cording to the flesh, barely ••s weak, mortal, and deb••sed, but simply as man descended from him, therefore [according to the flesh] imports Christs humanity or humane body as from David without restriction to his low estate: And v. 31. when it is said, his flesh did not see corruption; his body is still termed flesh, the same flesh, and not con∣sidered as weak, for as such it saw a change (which may be termed in some sort a corrup∣tion, to wit, a change from that weakness it had to a better form, but as the constitut∣ing part of his humane nature.

4. By [the Spirit of Holiness Rom. 1. 4.] whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 note a constituting part, or an efficient cause, cannot be meant Christs holy Spiritual Body in the Exceptors sense. For 1. It would imply that his Spiritual Body were another constituting part than his fleshly▪ body, which is already refuted. 2. It would imply that his fleshly body were not his holy body; whereas that which was born of Mary was that holy thing, which

should be called the Son of God, Luke 1. 35. 3. No where is the body of Christ termed a Spirit, or the Spirit of Holiness in any e∣state: For though it be true, that 1 Cor. 15. 44. mentions a Spiritual body; yet 1. That is there contradistinguished not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fleshly, but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 natural, or ••oulary. 2. No where termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Spirit. 3. Nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Spirit of Holi∣ness. 4. After his Resurrection Christ denies his body to be a Spirit, as having flesh and bones, Luke 24. 39. and he is said to enter into the holy place by his own blood, Heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood, through the Veil, that is to say his Flesh, Heb. 10. 19, 20.

It is an errour, that by the eternal Spirit, Heb. 9. 14. is meant Christs Eternal Spiri∣tual Body; For [the Eternal Spirit] there must be of something distinct from himself; Else the meaning should be, he offered him∣self by himself, which is tautological and ab∣surd; but by himself must be meant his bo∣dy, as Heb. 1. 3. Having purged our sins by himself, is by his own body: For the thing offered was his own Body, or his Life or Soul, Isa. 53. 10. In the Type, the

thing offered is some body, gift or sacrifice Heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4, 17. whence the body offered is termed the oblation, Heb. 10. 5, 8. In the antitype Christ is said to offer himself, that is, his body called his oblation, Heb. 10. 10. and this offering is termed, Heb. 9. 25, 26. the Sacrifice of himself for the put∣ting away of sin, and this to be not often, but once in the end of the world, ver. 26. he was once offered to bear the sins of many; verse 28. He needed not daily, as those High-Priests, to offer up sacrifice first for his own sins, and then for the peoples: For this he did once when he offered up himself, Heb. 7. 27. By the which will we are sanctified, by the offering of the body of Jesus Christ once for all. Heb. 10. 10. But this man after he had offered one sacrifice for sins, for ever sate down on the right hand of God, verse 12. which must be afore he sate down on the right hand of God, and therefore on earth, and this was by his suffering or dying, Heb. 9. 26, 27, 28. and therefore cannot be referred to his appearing in Heaven, but to his blood∣shedding, Heb. 9. 22. in the daies of his flesh: whereby it appears to be false, that Christ did not offer his Sacrifice for our sins,

on the Cross, there being no other time meant by that once when he offered up himself for the sins of the people, Heb. 7. 27. and whereas it is sa••d, Heb. 9 28. Christ was once offer∣ed to bear the sins of many. St. Peter tells us, 1 Epistle 2. 24. Who his own self bare our sins in his own body on the tree, that we be∣ing dead to sin should live unto righteousness; by whose stripes ye were healed: Which doth evidently refer to Isa. 53. 4, 5, 6. whence the last clause is taken, and shews the bear∣ing of our sins by the offering of himself to have been on the Cross or at the time of his suffering on Earth. And hereby it appears to be false, that Christ made not atonement till he came to Heaven: For Col. 1. 20. It is said, And having made peace through the blood of his Cross he reconciled all things to his Father, ver. 21, 22. Now hath he recon∣ciled in the body of his flesh through death. Rom. 8. 3. God sending his own Son in the likeness of sinful flesh, and for sin (or by a sacrifice for sin, as Heb. 10. 8.) condemned sin in the flesh, which is all one with making atonement. That which is alledged, that the atonement was not then made, when the High-Priest slew the Beasts, but when hav∣ing put on his linnen Robes, he brought their

blood into the Sanctuary before the Mercy-Seat, is partly false, there being atonement made for himself and his house, Levit. 16. 5, 6. before he entered into the holy place; and partly impertinent, sith the point in que∣stion is not where the atonement was made, but where Christ offered himself, Heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of God, Heb. 1. 3. and 10. 12. Nor doth it appear, that [Eternal Spirit, Heb. 9. 14.] is put in opposition to the daies of his flesh, Heb. 5. 7. For it is not said, Heb. 5. 7. flesh that hath daies, as if it noted a distinction of his body mortal, from his Spiritual Immortal Body▪ but daies of his flesh, only to note the time of his offering prayers, not the quality or adjunct of his body: Nor is it said, he offered by the daies of his flesh, as here by the Eternal Spirit, but in the daies of his fl••sh, to note the time, which is not intimated, Heb. 9. 14. by that term, by the Eternal Spirit, for then it should rather have been said, by or in the E∣ternity of the Spirit: The offering being an act of Christ on Earth, is no other than the act of his Deed and Will, whereby he did pre∣sent himself as a Sacrifice to God, as the

phrase is, Rom. 12. 1. or as it is Eph. 5. 2. Gave himself for us, an offering and a sa∣crifice to God for a sweet-smelling savour; by reason of such acts Abraham is said to offer up Isaac, Heb. 11. 17. and we are said to offer the Sacrifice of Praise, Heb. 13. 15. Spiritual Sacrifices, 1 Pet. 2. 5. which is plainly expressed, Heb. 10. 10. By which Will we are sanct••fied by the offering of the Body of Jesus Christ once, or for once; which was no other than that which he ex∣pressed in that prayer, which Armi•••••••• termed rightly the Canon or rule of Christs Sacrifice, John 17. 19. And for them I sanctifie my self, that they also may be san∣ctified in truth: Which being considered, I see not what good sense can be made of it, as many Divines expound it, of the Divinity of Christ making the Sacrifice of Christ of value to satisfie for sins: For the words [through the Eternal Spirit] have not re∣spect to himself, who was offered, as en∣hauncing the price of the thing offered, by reason of the union of it to himself, neither the place of it before himself, nor the Pre∣position used, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through or by, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with or in conjunction, do sute with such a sense; but it is in construction annexed and

referred to the offering, and notes the cause and means of offering: Besides the reason of Piscator is good in his Scholie on the Text, that it belongs not to the Deity to offer Sacri∣fice, but that is it to which it is offered by a man as a man: And indeed it is not good sense to say, Christ offered himself by his God-head to God, it being not easily conceiv∣able what notion the God-head should have in such a speech, which is not absurd or inept: Nor do I think Piscators opinion good, that by the Eternal Spirit is meant Christs Im∣mortal Soul, partly because no where is Christs Humane Soul called the Eternal Spi∣rit, partly because I think it should rather be said in than through the Eternal Spirit, if Christs Immortal Soul were meant by it, the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noting the efficient cause, not the subject in which the act of offering was: And therefore I rather pitch upon it to un∣derstand by [the Eternal Spirit] the holy Spirit answering to the fire, which kindled the Sacrifice, and moving or inflaming the heart of Christ with love to us and obedience to God, to give himself an Offering and a Sacrifice to God for us, Ephes. 5. 2. The holy Spirit is fitly resembled by fire, Mat. 3. 11. and he well termed the Eternal Spi∣••it

in opposition to the temporary fire kind∣ling the legal Sacrifices: But if the allusion be not thereto, yet the sense is good and right: For as it is said that Christ had not the Spirit by measure, John 3. 34. and that he was full of the Holy Ghost, Luke 4. 1. that the Spirit of the Lord was upon him, that it anointed him, verse 18. So it is said, that he was moved by the Spirit to be Temp∣ted to Preach, in the same places, and to cast out Devils by the Spirit of God, God putting his Spirit on him he shewed Judgment to the Gentiles, sent forth Judgement to victory, * 1.1 Ma••. 12. 18, 20, 28. gave Commandements through the Holy Ghost, Acts 1. 2. And according∣ly here is said to offer him∣self to God by the Holy Eternal Spirit: Nor is the want of the Article any more against the expounding the Eternal Spirit, of the Holy Ghost, than against the expounding it of Christs Spiritual Immortal Body, it be∣ing as requisite in respect of use to design the one as the other; But the truth is, it is not requisite, that it should be prefixed to shew it to be meant of the holy Spirit, sith it is

omitted Rom. 9. 1. and 14. 17. &c. and e∣ven in this E••••stl•• H••b. 2. 4. and 6. 4. So that the sense may be, notwithstanding a∣ny thing I find to the contrary that Christ willingly, obediently offered, or yielded, through the holy Spirits incitation or opera∣tion in him, himself a Sacrifice without spot or blemish to God: And as executing the function of Priest-hood to which he was a∣nointed above others, Heb. 1. 9. And this sense is most agreable to the Apostles intent, which is to set forth the efficacy and validity of Christs Sacrifice above the Legal; which he doth here from the obedience and readi∣ness of will to offer himself as he doth. Heb. 10. 10. and the holiness of his person, or his being without spot or blemish, as he doth Heb. 7. 26, 27. 1 Pet. 1. 19. no where that I find from the Hypostatical Union, or the spirituality, immortality, and glory of his humane body, or the immortality of his Soul.

5. The term [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 1. 4.] is not rightly rendered [determined or ordained Son of God in Power] For though it be true, that the verb signifies appointment, ordination, or predestination, and that this last is used by the Latin vulgar trans∣lation,

and by sundry of the Antients, and the verb is used so in the New Testament, Luk•• 22. 22. Acts 2. 23. and 10. 42. and 17. 26, 31. in which places the appointment, or de∣termination is by God of a thing future: yet that cannot be the meaning, Rom. 1. 4. For then the sense should be, that Christ should be appointed, or ordained, or determined by God, either that by power, according to his Spiritual body by the resurrection of the dead he should be the Son of God; Or else that his appointment, ordination or deter∣mination that he should be the Son of God, was by power according to the Spirit of holi∣ness, that is his holy spirituall body, by the Resurrection from the dead. This latter sense is most absurd; it would intimate, as if Gods determination were in power accord∣ing to Christs Spiritual body by the Resurre∣ction of the dead; whereas the determination of Gods purpose, or his ordaining of things future, hath no cause but his will, his or∣daining is not an act of power, though the execution of it be; Nor is the former sense true: For then the meaning should be, that Christs being the Son of God was consequent on the power, the spirit of holiness, and re∣surrection of the dead, sith ordaining or fore∣appointing

his Sonship to be thereby suppos∣eth them to be before, as the cause is before the effect, and his Sonship to be future to them, or after them: But this is contrary to what is confessed by the adversaries, that he was the Son of God before his resurrection, and is proved from, Luke 1. 35. Mat. 16. 16. John 6. 69. and Heb. 5. 8. Although he were a Son yet learned he obedience by the things which he suffered, which shews he was a Son afore he learned obedience by the things which he suffered: For which reasons I like not to say as Dr. Pearson doth in his Exposition on the second Article of the Creed, that he was defined, or constituted, and ap∣pointed the Son of God in Power by the Re∣surrection from the dead; Nor that of Gro∣tius, that he was made a celestial King after his Resurrection, and also before destinated to that Kingdom by so many Miracles done by Divine Power proper to him and dwelling in him, where the term Son of God standing in contradistinction, to being of the seed of David, according to the flesh, is as much as a Celestial King, and the Participle de∣termined is expounded by two other, made, and before destinated, the one noting a thing past, the other a thing future, so as that the

same word in the same place shall signifie be∣ing made a Celestial King after Christs re∣surrection, and being aestinated before to that Kingdom, and in Power according to the Spirit of holiness, shall be Divine Power proper to him▪ and inhabiting in him by that Spirit of holiness, that is force of Divinity by which from the beginning of his conception he was sanctified, and by which he did Mi∣racles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be after the Resurrect on from the dead: None of which are made good by Heb. 5. 9. Acts 2. 30. or Acts ••6. 23. or any other which he produ••eth in his Annot. on Rom. 1. 4. Nor do I conceive can be; Nor do I think D••. Hammond his Paraphr••se right [but ac∣cording to the Spirit of holiness, or in re∣spect of that other Nature in him, called his Eternal Spirit, Heb. 9. 14.] (far above all that is flesh and blood) that, I say which shone in him most perfectly, after, and through, and by his Resurrection from the dead, 2 Cor. 13. 4. was set at Gods right hand, the Son of God in Power, to whom ac∣cordingly as to a Son, all Power was given by the Father] For besides what before and after is, or will be said about the Spirit of holiness, and Eternal Spirit, there is no∣thing

of Gods right hand in the Text, nor doth [set at Gods right hand the Son of God in Power] well explain [determined the Son of God in Power] nor is he rightly said to be set at Gods right hand according to the Spirit of Holiness, or in respect of that other Nature in him, called his Eternal Spirit, Heb. 9. 14. For his being set at the right hand of God is not precisely according to that other Nature, but rather according to that which he had of the Seed of David according the flesh: Nor is it fitly said that other Na∣ture did shine most perfectly after, through or by his resurrection from the dead, 2 Cor. 13. 4. For though his being the Son of God was proved by it, yet how the Divine Na∣ture did shine in him through, by, after his Resurrection from the dead is hard to un∣derstand, nor do any words in the Text countenance such a Paraphrase: Wherefore not mis-liking Dr. Hammond's translation▪ demonstrated or defined the Son of God i•• Power; Nor that of the Syriak Interpreter who turns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by, who was known; I stick to that sense, which our Translators have chosen, declared, or as Chrysostom, In〈…〉〈…〉ts it [shewed, demo••strated or ma∣nifested to be the Son of God over and above

what he was of the seed of David according to the flesh] and sundry others with him: And so [determined] notes not an act of the Will of God concerning the futurity of a thing, but Gods sentence as it were, setling the understanding by way of certification of what was surely so, or evidence of it as of a thing already, being to take away doubting, in the sense in which in the Schools their re∣solutions concerning things in question, are called their determinations: In which sense I conceive it taken, Heb. 4. 7. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by our Translators rendered [limiteth] is the same which he expresseth, verse 8. he had not spoken of another day: And likewise that which declareth what a thing is, in Logick is ter∣med * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a definition of it, and the Mood which * 1.3 is Indicative, is termed by Grammarians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the boundaries of Lands are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they shew what is belong∣ing to a person, and in composition Hyppocrates his Determinations, or De∣clarations about Medicines

are entituled his Aphorisms, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a distinct explication of a thing: According to which Exposition the meaning is, Rom. 1. 4. that God had determined as it were by sentence in the Resurrection of him from the dead, that Christ Jesus had another nature above that he had of the seed of David, to wit, that he was the Son of God.

6. The Resurrection of the dead cannot be meant of the general Resurrection, as if the sense were, he is predestinated or fore-ap∣pointed that he shall be the Son of God in Power when he shall raise the dead, but of Christs particular Resurrection: For though the general Resurrection shall most fully de∣monstrate the glory of Christ, yet the de∣termination being of a thing past, must be understood of his own Resurrection: Nor is it a sufficient exception against this, that the Apostle saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Resurrection of the dead not from the dead, and that it is not by his Resurre∣ction from the dead, but the Resurrection of the dead: For Acts 26. 23. there is in St. Paul's speech the same expression, where speaking of what the Prophers fore-told of Christs Resurrection, he useth this expres∣sion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, word by

word, that he the first by rising of the dead, that is as he should suffer, so he should be the first or chief risen from the dead, who should shew or publish light to the people and the Gentiles.

7. In Power, Rom. 1. 4. cannot be re∣ferred to the Power of Christ, whereby he did Miracles, but to the Power of God by which he was raised from the dead, of which the same Apostle speaketh, 2 Cor. 13. 4. For though he was crucified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through, or by reason of weakness, yet he liveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of, or by the Power of God, 1 Cor. 6. 14. And God hath both raised up the Lord, and will also raise up us by his own Power, Rom. 6. 4. like as Christ was raised from the dead by the Glory (that is the Power) of the Father: Which is confirmed in that he is said to be determined the Son of God in Power, which determination is referred to the Fathers, and therefore the Power is the Fathers by which he is determined to be the Son of God.

8. I confess the Divine Nature of Christ is no where that I find, termed the Spirit of holiness, or the holy Spirit, nor the glori∣fied body of Christ, although God be term∣ed a Spirit, John 4. 24. and 2 Cor. 3. 17.

the Lord is that Spirit, which to me seems most likely to be meant of Christ, who is in the Epistles of Paul most commonly meant by this title [the Lord] and in the verse be∣fore meant, where it is said [Nevertheless when it shall turn to the Lord] that is Christ; and the next verse following [But we all with open face beholding the glory of the Lord] that is Jesus Christ distinguished in the same verse from the holy Spirit, termed the Spirit of the Lord, if it be not to be read, as from the Lord the Spirit, and so applied to Christ: It is said that Christ knew in his Spirit, Mark. 6. 8. that he grew, and waxed strong in Spirit, or was strengthened by the Spirit, Luke 2. 40. that he groaned in Spirit, Joh. 11. 33. which may, or are to be understood otherwise than of his Divine Nature, John 6. 63. It is the Spirit that quickneth, the flesh profiteth nothing, the words which I speak unto you are Spirit, and are life, are meant otherwise than of Christs Divine Na∣ture, and 1 Tim. 3. 16. Justified in Spirit, or in the Spirit may be meant otherwise than of his Divine Nature, and so may quickened by the Spirit, 1 Pet. 3. 18. of which in that which follows: The Spirit of Christ is, Rom. 8. 9. termed the Spirit of God, and if the

Holy Ghost, 1 Cor. 2. 13, 14. and 12. 3. And that which was born of Mary is said to be that Holy thing, which shall be called the Son of God, Luke 1. 35. and Dan. 9. 24. he is termed the Holy of Holies, or as we read, the most Holy, but no where the Spi∣rit of Holiness. And therefore if the Spirit of Holiness note not the Divine Nature of Christ, because it is no where in the Scripture designed by the name of Spirit, or Spirit of Holiness, the reason is as good against the interpretation of [the Spirit of Holiness] by [the Holy Spiritual Body of Christ:] Nor is there likelehood that by [Spirit] should be meant [Body] sith Spirit and Body are opposed, or contradistinguished, 1 Cor. 6. 20. and 7. 34. James 2. 26. 1 Thes. 5. 23. &c. as well as Flesh and Spirit: And if by [Spirit of Holiness] be meant a constitut∣ing part of Christ distinct from Flesh, which he had by means of the Resurrection, it can∣not be meant of his body, which is the same in substance it was in the daies of his flesh, and so the same constituting part, differing only in quality and external condition, as hav∣ing an alteration, not another Generation or Creation, and therefore cannot be rightly termed another constituting part: And this

reason with the Texts alledged do better countenance the understanding the Deity of Christ by [the Spirit of Holiness] than his Holy Spiritual Body: Yet for my part, I in∣cline to neither, but rather to the opinion, that conceives by [the Spirit of Holiness] is meant the Holy Ghost, or third Person of the sacred Trinity, and that for these rea∣sons. 1. Because the term [Spirit of Holi∣ness] is all one in sense with [the Holy Spi∣rit] which is the usual title given to that person, Mat. 28. 19. 2 Cor. 13. 13. 1 John 5. 7. and is according to usual man∣ner of expressing the Adjective by the Geni∣tive case of the substantive, as the Children of Wisdom are wise Children, Children of obedience, 1 Pet. 1. 14. obedient Children, the Children of l〈…〉〈…〉, enlightned Children, Eph. 5. 8. 2. Because the Resurrection is ascribed to the Spirit, Rom. 8. 11. If the Spirit of him that raised Jesus from the dead, dwell in you, be that raised Christ from the dead, shall also quicken your mor∣tal bodies by his Spirit that dwelleth in you, 1 Pet. 3. 18. Being put to death in the flesh, but quickened by the Spirit. 3. Because the sense thus seems to be easiest, and most a∣greeable to the Apostles scope, who having

said, that the Son of God was made of the seed of David according to the flesh, noting a being beyond this, adds, that he was de∣clared, determined, defined or resolved to be the Son of God beyond his being the Son of David with power, by his rising from the dead, which was by Power, according to the Spirit of holiness, that is the holy Spirit, to whom acts of power are usually ascribed, as Luke 1. 35. Mat. 12. 28. which was an undoubted evidence of his being the Son of God, or having a Divine Nature, sith he foretold it as a thing to be done by himself, John 2. 19. and 5. 25, 26. and 10. 17, 18. Nor is it necessary that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should note a constituting part, Rom. 1. 4. For it may note an efficient cause mediate, as when it is said Mark. 1. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with autho∣rity he commandeth the unclean Spirits, which is, Luke 4. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with * 1.4 Authority and Power, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by might, or mightily, Heb. 7. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the power, is by vertue or reason of the power or proportion and congruity

to the agent, as when it is said, Rom. 1. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as much as in me lies, and the sense be, in power according to the Spirit of Holiness, that is, with or through the holy Spirit, or congruously, proportionably to the holy Spirit; which if it do not so fully answer the use of the preposition, yet we may say as Dr. Hammond in a like case, Annot on Mark. 9. 3. though the preposition do not favour this Interpretation, yet the promiscuous uncertain use of prepositions among sacred Writers is so observable, that it may take off much of that one objection. So far as my observation hath hitherto attained in the Apostles and o∣ther Writers Greek Expressions, if the A∣postle had intended that the Spirit of Holiness should note another constituting part, he should have put next to [the Son of God] ac∣cording to the Spirit of Holiness, as he did ver. 3. according to the flesh next to of the seed of David, but being put between with Power and the Resurrection of the dead, it seems not to note a constituting part, but the efficient cause of the Resurrection, or sub∣ject of that power, by which Christ was raised.

9. The distinct mention Rom. 9. 5. of Christs being of the Fathers according to the flesh, that is his humane nature, and then adding, who is over all God blessed for ever, shews that he is over all God blessed for ever, according to his Divine Nature or deity: Nor is the defect of the Article a sufficient reason to the contrary, sith it is very frequent to put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without the Article, where it is meant of God in Nature, as 1 Cor. 3. 16. 23. and 1. 24. and 2. 5. 7. &c.

10. In that God said to Christ, Psal. 110. 1. and he was then Davids Lord, Acts 2. 34. when he knew, verse 30. that God had sworn with an oath to him, that of the fruit of his loins he would raise up Christ to sit on his Throne, it proves that Christ was in be∣ing and was his Lord afore he was his Son, and so had a Divine Nature, though he was his Son according to the flesh.

Notes

• * 1.1

  Rom. 15. 16. The Offering of the Gentiles is sa d to be accepted being sanctified by the Holy Ghost.
• * 1.2

  Job 22. 28.
• * 1.3

  Additions to Esther ch. 14. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Numb. 30. 8. Exod. 8. 12. 2 Mac. 12. 25. Prov. 16. 30. Epiphan. pa∣nar. l. 1. tom. 1. impress. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petav. istud diserte significat.
• * 1.4

  Grot. in Rom. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic idem est quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So∣lent enim ist•• par∣ticulae permisceri, ut 1 Cor. 12. 8. ubi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habetur. Ephes 3. 3. & a∣libi in 1. Cor. 12. 8. Idem ••i•• valet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in se∣quentibus.