creation, whereby, out of matter before made and prepared, things were made that which before they were not, and which of themselves they had no active disposition unto nor concurrence in. So man was created or formed of the dust of the earth, and woman of a rib taken from man. There was a previous matter unto their creation, but such as gave no assistance nor had any active disposition to the production of that particular kind of creature whereinto they were formed by the creating power of God. Such was this act of the Holy Ghost in forming the body of our Lord Jesus Christ; for although it was effected by an act of infinite creating power, yet it was formed or made of the substance of the blessed Virgin. That it should be so was absolutely necessary,—(1.) For the accomplishment of the promises made unto Abraham and David, that the Messiah should be of their seed, and proceed from their loins. (2.) So was it also on the account of the first original promise, that the "seed of the woman should bruise the serpent's head:" for the Word was to be "made flesh," John i. 14; to be "made of a woman,' Gal. iv. 4; or "made of the seed of David according to the flesh," Rom. i. 3; and to take upon him "the seed of Abraham," Heb. ii. 16. (3.) To confirm the truth hereof is his genealogy according to the flesh given us by two of the evangelists; which were neither to the purpose nor true if he were not made of the substance or flesh of the blessed Virgin. (4.) Besides, all our cognation and alliance unto him, whence he was meet to be our Saviour, suffering in the same nature wherein we have sinned, do depend hereon, Heb. ii. 14; for if he had not been made like us in all things, sin only excepted, if he had not been partaker of our nature, there had been no foundation for the imputing that unto us which he did, suffered, and wrought, Rom. viii. 3, 4. And hence these things are accounted unto us, and cannot be so unto angels, whose nature he did not take upon him, Heb. ii. 16. This, therefore, was the work of the Holy Ghost in reference unto the human nature of Christ in the womb of his mother: By his omnipotent power he formed it of the substance of the body of the holy Virgin,—that is, as unto his body. And hence sundry things do

ensue:

1. That the Lord Christ could not on this account, no, not with respect unto his human nature only, be said to be the Son of the Holy Ghost, although he supplied the place and virtue of a natural father in generation; for the relation of filiation dependeth only on and ariseth from a perfect generation, and not on every effect of an efficient cause. When one fire is kindled by another, we do not say that it is the son of that other, unless it be very improperly; much less when a man builds a house do we say that it is his son. There was, therefore, no other relation between the person of the

Holy Ghost and the human nåture of Christ but that of a creator and a creature. And the Lord Christ is, and is called, "The Son of God" with respect only unto the Father and his eternal, ineffable generation, communicating being and subsistence unto him, as the fountain and original of the Trinity. Filiation, therefore, is a personal adjunct, and belongs unto Christ as he was a divine person, and not with respect unto his human nature. But that nature being assumed, whole Christ was the Son of God.

2. That this act of the Holy Ghost, in forming of the body of Christ, differs from the act of the Son in assuming the human nature into personal union with himself: for this act of the Son was not a creating act, producing a being out of nothing, or making any thing by the same power to be what in its own nature it was not; but it was an ineffable act of love and wisdom, taking the nature so formed by the Holy Ghost, so prepared for him, to be his own in the instant of its formation, and thereby preventing the singular and individual subsistence of that nature in and by itself. So, then, as the creating act of the Holy Ghost, in forming the body of our Lord Jesus Christ in the womb, doth not denominate him to be his father, no, not according to the human nature, but he is the Son of God upon the account of his eternal generation only; so it doth not denote an assumption of that nature into union with himself, nor was he incarnate. He made the human nature of Christ, body and soul, with, in, and unto a subsistence in the second person of the Trinity, not [in] his own.

3. It hence also follows that the conception of Christ in the womb, being the effect of a creating act, was not accomplished successively and in process of time, but was perfected in an instant; for although the creating acts of infinite power, where the works effected have distinct parts, may have a process or duration of time allotted unto them, as the world was created in six days, yet every part of it that was the object of an especial creating act was instantaneously produced. So was the forming of the body of Christ, with the infusion of a rational soul to quicken it, though it increased afterwards in the womb unto the birth. And as it is probable that this conception was immediate upon the angelical salutation, so it was necessary that nothing of the human nature of Christ should exist of itself antecedently unto its union with the Son of God: for in the very instant of its formation, and therein, was the "Word made flesh," John i. 14; and the Son of God was "made of a woman," Gal. iv. 4; so that the whole essence of his nature was created in the same instant.

1 Εἴ τις λέγει πρῶτον πεπλάσθαι τὸ σῶμα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ μήτρᾳ τῆς ἁγίας παρθένου, καὶ μετὰ ταῦτα ἐνωθῆναι αὐτῷ τὸν Θεὸν λόγον, καὶ τὴν ψυχὴν ὡς προϋ πάρξασαν, ἀνάθεμα ἔστω.-Concil. Constantinop. ad Origenistas.

σοι,

Thus far the Scriptures go before, and herein it is necessary to assert the forming of the body and soul of Christ by the Holy Spirit. The curious inquiries of some of the schoolmen and others are to be left unto themselves, or rather, to be condemned in them; for what was farther in this miraculous operation of the Holy Ghost, it seems purposely to be hid from us in that expression, Δύναμις Υψίστου ἐπισκιάσει do," The power of the Most High shall overshadow thee." Under the secret, glorious covert hereof we may learn to adore that holy work here, which we hope to rejoice in and bless God for unto eternity. And I suppose, also, that there is in the word an allusion unto the expression of the original acting of the Holy Spirit towards the newly-produced mass of the old creation, whereof we spake before. Then it is said of him that he was П, as it were "hovering" and "moving" over it for the formation and production of all things living; for both the words include in them an allusion unto a covering like that of a fowl over its eggs, communicating, by its cognate warmth and heat, a principle of life unto their seminal virtue.

It remaineth only that we consider how the same work of the conception of Christ is assigned unto the Holy Ghost and to the blessed Virgin; for of her it is said expressly in prophecy, a mobyn, Isa. vii. 14, "A virgin shall conceive," the same word that is used to express the conception of any other woman, Gen. iv. 1. Hence she is termed by the ancients soróxos and Dei genetrix; which last, at least, I wish had been forborne. Compare it with the Scripture, and there will appear an unwarrantable zawopwvía in it. So Luke i. 31. The words of the angel to her are, Συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ vióv,—“Thou shalt conceive in thy womb, and bring forth a son; where her conception of him is distinguished from her bringing of him forth. And yet in the ancient creed commonly called the Apostles', and generally received by all Christians as a summary of religion, it is said he was "conceived by the Holy Ghost," and only "born of the Virgin Mary." Ans. The same work is assigned to both as causes of a different kind,-unto the Holy Spirit as the active, efficient cause, who by his almighty power produced the effect. And the disputes managed by some of the ancients about " de Spiritu Sancto" and "ex Spiritu Sancto" were altogether needless; for it is his creating efficiency that is intended. And his conceiving is ascribed unto the holy Virgin as the passive, material cause; for his body was formed of her substance, as was before declared. And this conception of Christ was after her solemn espousals unto Joseph, and that for sundry reasons; for,-1. Under the covering of her marriage to him she was to receive a protection of her spotless innocency. And besides, 2. God provided one that should take care of her and her child in his infancy. And, 3. Hereby, also, was our blessed Saviour

freed from the imputation of an illegitimate birth, until by his own miraculous operations he should give testimony unto his miraculous conception; concerning which before his mother could not have been believed. 4. That he might have one on whose account his genealogy might be recorded, to manifest the accomplishment of the promise unto Abraham and David; for the line of a genealogy was not legally continued by the mother only. Hence Matthew gives us his genealogy by Joseph, to whom his mother was legally espoused. And although Luke gives us the true, natural line of his descent, by the progenitors of the blessed Virgin, yet he nameth her not; only mentioning her espousals, he begins with Heli, who was her father, chap. iii. 23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the head of the church, Christ Jesus.

From this miraculous creation of the body of Christ, by the immediate power of the Holy Ghost, did it become a meet habitation for his holy soul, every way ready and complying with all actings of grace and virtue. We have not only the depravation of our natures in general, but the obliquity of our particular constitutions, to conflict withal. Hence it is that one is disposed to passion, wrath, and anger; another, to vanity and lightness; a third, to sensuality and fleshly pleasures; and so others to sloth and idleness. And although this disposition, so far as it is the result of our especial constitutions and complexion, is not sin in itself, yet it dwells at the next door unto it, and, as it is excited by the moral pravity of our natures, a continual occasion of it. But the body of Christ being formed pure and exact by the Holy Ghost, there was no disposition or tendency in his constitution to the least deviation from perfect holiness in any kind. The exquisite harmony of his natural temperature made love, meekness, gentleness, patience, benignity, and goodness, natural and cognate unto him, as having an incapacity of such motions as should be subservient unto or compliant with any thing different from them. Hence, secondly, also, although he took on him those infirmities which belong unto our human nature as such, and are inseparable from it until it be glorified, yet he took none of our particular infirmities which cleave unto our persons, occasioned either by the vice of our constitutions or irregularity in the use of our bodies. Those natural passions of our minds which are capable of being the means of affliction and trouble, as grief, sorrow, and the like, he took upon him; as also those infirmities of nature which are troublesome to the body, as hunger, thirst, weariness, and pain,-yea, the purity of his holy constitution made him more highly sensible of these things than any of the children of men;-but as to our bodily diseases and distempers, which personally adhere unto us, upon the disorder and vice of our constitutions, he was absolutely free from [them].

CHAPTER IV.

WORK OF THE HOLY SPIRIT IN AND ON THE HUMAN NATURE

OF CHRIST.

The actual sanctification of the human nature of Christ by the Holy Ghost-On what ground spotless and free from sin-Positively endowed with all graceOriginal holiness and sanctification in Christ, how carried on by the Spirit -Exercise of grace in Christ by the rational faculties of his soul-Their improvement-Wisdom and knowledge, how increased objectively in the human nature of Christ-The anointing of Christ by the Holy Spirit with power and gifts-Collated eminently on him at his baptism-John iii. 34 explained and vindicated-Miraculous works wrought in Christ by the Holy GhostChrist guided, conducted, and supported by the Spirit in his whole work— Mark i. 12 opened-How the Lord Christ offered himself unto God through the eternal Spirit-His sanctification thereunto-Graces acting eminently therein-Love, zeal, submission, faith, and truth, all exercised therein-The work of the Spirit of God towards Christ whilst he was in the state of the dead; in his resurrection and glorification—The office of the Spirit to bear witness unto Christ, and its discharge-The true way and means of coming unto the knowledge of Christ, with the necessity thereof-Danger of mistakes herein-What it is to love Christ as we ought.

Secondly, THE human nature of Christ being thus formed in the womb by a creating act of the Holy Spirit, was in the instant of its conception sanctified, and filled with grace according to the measure of its receptivity. Being not begotten by natural generation, it derived no taint of original sin or corruption from Adam, that being the only way and means of its propagation; and being not in the loins of Adam morally before the fall, the promise of his incarnation being not given until afterward, the sin of Adam could on no account be imputed unto him. All sin was charged on him as our mediator and surety of the covenant; but on his own account he was obnoxious to no charge of sin, original or actual. His nature, therefore, as miraculously created in the manner described, was absolutely innocent, spotless, and free from sin, as was Adam in the day wherein he was created. But this was not all; it was by the Holy Spirit positively endowed with all grace. And hereof it was afterward only capable of farther degrees as to actual exercise, but not of any new kind of grace. And this work of sanctification, or the original infusion of all grace into the human nature of Christ, was the immediate work of the Holy Spirit; which was necessary unto him for let the natural faculties of the soul, the mind, will, and affections, be created pure, innocent, undefiled,—as they cannot be otherwise immediately created of God,-yet there is not enough to enable any rational creature to live to God; much less was it all that was in Jesus Christ. There is, moreover, required hereunto super