A69028:1588
A69028:1588
London: printed by G.M. for Philemon Stephens and Christopher Meredith, 1626
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answ. The holy Ghost did work this Conception not materially, 1but effectually, by causing it to be, not by giving matter out of himself to the Nature of Christ. As Damascene said, the holy Ghost begetteth not spermatically but operatively. And Bernard saith, that Christ was conceived not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost: Rom. 11. ult. all things are said to be of God: Now it were senseless therefore to conclude, that God is the Father of all things: for though he made all things, yet he did not make them out of his own substance: for he is Father that makes a thing to be out of his own substance: so the holy Ghost did not make the humane Nature of Christ.
Answ. The holy Ghost did worke this Conception not materially, 1but effectually, by causing it to be, not by giuing matter out of himself to the Nature of Christ. As Damascen said, the holy Ghost begetteth not spermatically but operatiuely. And Bernard saith, that Christ was conceiued not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost: Rom. 11. vlt. all things are said to be of God: Now it were senselesse therefore to conclude, that God is the Father of all things: for though he made all things, yet hee did not make them out of his own substance: for he is Father that makes a thing to be out of his owne substance: so the holy Ghost did not make the humane Nature of Christ.
For the fourth, there were two things done by the holy Ghost in this conception: the first was the production of the humane Nature, the other was the uniting of it to the second Person in the Trinity: The first of these is most properly the work of the holy Ghost, the second, but in some respects, for the second Person in Trinity did assume the matter so prepared, & wrought by the holy Ghost.
For the fourth, there were two things done by the holy Ghost in this conception: the first was the production of the humane Nature, the other was the vniting of it to the second Person in the Trinity: The first of these is most properly the worke of the holy Ghost, the secōd, but in som respects, for the secōd Person in Trinity did assume the matter so prepared, & wrought by the holy Ghost.
The humane nature produced was both the body and soul of our Saviour; now in the production of the body of Christ there are two things to be considered: first, the preparation of the matter of his body: secondly, the sanctification of it. The matter of the body of Christ prepared in the conception, was the very substance of the flesh of the Virgin, that is the seed or purest blood of the Virgin separated by the holy Ghost, and carried to the place of conception, and therefore is Christ called the fruit of her womb, Luk. 1. 42 The sanctification of this matter contains in it two things: first, the washing of that substance from the stain of sin with which it was infected by nature, so as now it should never more have any spot or stain of sin in it, and the stopping of the imputation of Adams sin: secondly the infusion of all pureness and holiness, which belongs unto the soul aswell as the body, in that very moment it was joined to the body: Now that Christ was conceived without ⟨p. 262⟩sin, of that there was no sin in that flesh when it became the flesh of Christ, is manifest by these Scriptures: he was made like unto us in all things, sin only excepted, Heb. 4. 15. and Rom. 8. 3. he was said to be made only in the similitude of sinful flesh. Against this divers things are objected: as,
The humane nature produced was both the body and soule of our Sauiour; now in the production of the body of Christ there are two things to be considered: first, the preparation of the matter of his bodie: secondly, the sanctification of it. The matter of the body of Christ prepared in the conception, was the very substance of the flesh of the Virgin, that is the seed or purest bloud of the Virgin separated by the holy Ghost, and carried to the place of conception, and therefore is Christ called the fruit of her wombe,
Answ. He was made sin for us, as he was made a Sacrifice for sin: so the sin offerings in the Old Testament were called 1sin. Again, he was made sin for us by imputation, because our sins were charged upon him, but he had no sin in his Nature, 1. Pet. 2. 21.
Answ. He was made sinne for vs, as he was made a Sacrifice for sinne: so the sinne offerings in the Old Testament were called 1sinne. Againe, he was made sinne for vs by imputation, because our sinnes were charged vpon him, but he had no sinne in his Nature, 1. Pet. 2. 21.
Answ. It is not true, that all that were in Adam sinned in him: 1for they only sinned that were in him, not only in respect of the substance of the flesh, but in respect of the carnal manner by which ordinarily man is begotten by man, but Christ was in Adam in respect of the substance of his flesh, but not in respect of the manner of propagation by him, because he was conceived without the seed of man, and therefore sinned not in Adam: or thus: Original sin is derived unto Adams Posterity by propagation only, now Christ to prevent that, came into the world by this wonderful conception by the holy Ghost. Paul saith, not of one man, but by one man sin entered into the world: Christ is only from Adam, other men are from him in respect of substance, and by him in respect of propagation.
Answ. It is not true, that all that were in Adam sinned in him: 1for they onely sinned that were in him, not onely in respect of the substance of the flesh, but in respect of the carnal manner by which ordinarily man is begotten by man, but Christ was in Adam in respect of the substance of his flesh, but not in respect of the manner of propagation by him, because he was conceiued without the seed of man, and therefore sinned not in Adam: or thus: Originall sin is deriued vnto Adams Posterity by propagation only, now Christ to preuent that, came into the world by this wonderfull conception by the holy Ghost. Paul saith, not of one man, but by one man sin entered into the world: Christ is onely from Adam, other men are from him in respect of substance, and by him in respect of propagation.
Ob. 4. If it be granted, corruption of nature was not in Christ, yet there is another part of Original sin, and that is guiltiness 1of Adams sin in Paradise, for all his posterity being in him, sinned in him as Levi paid Tithes in Abraham: and therefore that flesh of Christ sinned in Adam, and was guilty of Adams particular offence, though it never was propagated; for propagation caries ⟨p. 263⟩down only corruption of nature, or an evil disposition to sin after conception.
Ob. 4. If it be granted, corruption of nature was not in Christ, yet there is another part of Originall sinne, and that is guiltinesse 1of Adams sinne in Paradise, for all his posterity being in him, sinned in him as Leui paid Tythes in Abraham: and therefore that flesh of Christ sinned in Adam, and was guilty of Adams particular offence, though it neuer was propagated; for propagation caries ⟨p. 263⟩downe onely corruption of nature, or an euill disposition to sinne after conception.
Answ. If Adams offence be imputed to none but to such as come of him by propagation, as the Apostle imports, Rom. 5. 12. 1then this scruple is so avoided: secondly, doth not the sanctification of that flesh in the womb of the Virgin, cleanse it from Adams actual offence, aswell as from evil disposition: thirdly, what inconvenience will follow, if we grant that Adams sin was imputed to Christ? so as we understand it in respect of the Malediction: for Christ was a surety for all sins, Adams sin, and all the sin of his posterity.
Answ. If Adams offence bee imputed to none but to such as come of him by propagation, as the Apostle imports, Rom. 5. 12. 1then this scruple is so auoided: secondly, doth not the sanctification of that flesh in the wombe of the Virgin, clense it from Adams actuall offence, aswell as from euill disposition: thirdly, what inconuenience will follow, if we grant that Adams sin was imputed to Christ? so as we vnderstand it in respect of the Malediction: for Christ was a surety for all sinnes, Adams sin, and all the sin of his posterity.
Answ. It is true, that whomsoever death by his own power 1doth prevail against, that party surely sinned: because death is the wages of sin: But death did not exercise any power over Christ: for he was not compelled to die, but laid down his own life voluntarily, John 10. 17. 18. besides, death befell him not as a sinner, but as a surety for sin, and so though death came upon him for sin, yet it was not for his sin, but for other mens.
Answ. It is true, that whomsoeuer death by his owne power 1doth preuaile against, that party surely sinned: because death is the wages of sinne: But death did not exercise any power ouer Christ: for hee was not compelled to die, but laid downe his owne life voluntarily, Iohn 10. 17. 18. besides, death befell him not as a sinner, but as a surety for sinne, and so though death came vpon him for sinne, yet it was not for his sinne, but for other mens.
The Papists to avoid sin in the flesh of Christ, say that the Virgin Mary was conceived without sin, and so it came to pass, that Christ was without sin: But this is a senseless do•age: for first, where do they prove it by Scripture that she was without sin? Secondly, if she were conceived without sin, then her parents were so too, and if her parents, then theirs, and so into an infinite: thirdly, then what needed Christ this conception by the holy Ghost.
The Papists to auoid sinne in the flesh of Christ, say that the Virgin Mary was conceiued without sinne, and so it came to passe, that Christ was without sinne: But this is a senselesse do•age: for first, where doe they proue it by Scripture that shee was without sinne? Secondly, if shee were conceiued without sinne, then her parents were so too, and if her parents, then theirs, and so into an infinite: thirdly, then what needed Christ this conception by the holy Ghost.
Thus of the producing of the body of Christ: His soul was produced as the souls of other men are, that is, It was immediately created by the holy Ghost, and infused into his body: only there is difference amongst divines about the time of the infusing of the soul of Christ: for in the ordinary course, Nature proceeds in this manner: first, there is the mass of blood or seed received in the womb, but there is no parts of a body framed at the first: after a certain number of weeks, nature forms that substance into the parts of the body distinctly, but yet it is without life: then is the soul infused, when the body is organical, and so it is quickened & ⟨p. 264⟩a true man, it is not before a man, but Embryo as they call it: Now the question is, how Christ could receive that imperfect Embryo or the flesh at the first conception, seeing it was not a perfect humane Nature? To this some answer, that our Saviour did not follow the ordinary course of taking flesh, as other men do, but in the very instant of the conception, his body was made organical, & had perfect members, and the soul infused at that instant also: and their reason is this, because the Son of God did not become a person to any thing but the Man-hood of Christ: Now the Man-hood must needs have a reasonable soul and body formed, and organical: else we must say, that something did subsist in the Person of his divine Nature that was not man, as Embryo or the lump unformed, and not animated was.
Thus of the producing of the body of Christ: His soule was produced as the soules of other men are, that is, It was immediately created by the holy Ghost, and infused into his body: onely there is difference amongst diuines about the time of the infusing of the soule of Christ: for in the ordinarie course, Nature proceeds in this manner: first, there is the masse of bloud or seed receiued in the wombe, but there is no parts of a body framed at the first: after a certaine number of weekes, nature formes that substance into the parts of the body distinctly, but yet it is without life: then is the soule infused, when the body is organicall, and so it is quickned & ⟨p. 264⟩a true man, it is not before a man, but Embryo as they cal it: Now the question is, how Christ could receiue that imperfect Embryo or the flesh at the first conception, seeing it was not a perfect humane Nature? To this some answer, that our Sauiour did not follow the ordinary course of taking flesh, as other men doe, but in the very instant of the conception, his body was made organical, & had perfect members, and the soule infused at that instant also: and their reason is this, because the Sonne of God did not become a person to any thing but the Man-hood of Christ: Now the Man-hood must needs haue a reasonable soule and body formed, and organicall: else we must say, that something did subsist in the Person of his diuine Nature that was not man, as Embryo or the lumpe vnformed, and not animated was.