not by confusion of natures but union of the Godhead and manhood of Christ into one person and because the father and the son wrought this by the holy Ghost proceeding of them both the whole sense is as if it were said the spirit of God caused him thus to be conceived after an extraordinary manner 2. Three things are here consiberable 1 That the body of Christ was of the body of the Virgin that he might be according to Gods promise of the seed of Abraham his humane soule was infused by a power of God into the sacred body prepared for it both of them from the moment of their being having their subsistence in the person of the son of God Christ. 2. It was sanctifyed and made most holy such it became him to be who redeemed and saved us free from all corruption and sinne for he was to cleanse the first Adams sinne de rived to his posterity and to overcome sinne in our flesh by taking on him our flesh without sinne that he might by his suffering satisfie Gods justice in the same nature which had offended and fulfill the whole Law of God to which we were bound under paine of damnation and that he might be able to mediateto God for us which none but the perfectly holy could doe 3 The two natures the Godhead and the manhood of Christ were so united in his conceptions as that they make but one person very God and very man there is an union in nature as the Father Sonne and Holy Ghost are one God and an union in person as when two things in nature differing are so united as that they make but one person so the body and reasonable soule make the person of a man so the Deity and humanity of Christ one being a spirituall infinite incomprehensible being the other a bodily finite creature are indivisibly united into one sacred person Christ Jesus so that his humanity is a nature but not a person but in the deity which uniteth it selfe most immediately to the soule and by it to the body of Christ now as hath beene said though these are indivisibly united yet is there no confusion of natures the humanitie becommeth not à Deitie nor the Deitie an humanitie neither do either of them loose their essentiall properties by this union as in the union of the fire with the iron the iron becommeth not fire nor the fire iron as in the union of the soule with the body the soule becommeth not corporall nor the body spirituall the manhood is unspeakeably annointed with grace and dignitie above all creatures in heaven and earth and received from the deity admirable powre to quicken us yet is it not become a deitie They that labour under their naturall corruption from the first Adam must here be comforted we are sanctified in the second for he that sanctifieth and they that are sanctified are of one we are in our regeneration as truly of his mysticall body as he was in his conception of our naturall body or we of Adam's We were conceived and borne in sinne the grievous remaind's whereof we are eftsoone sensible of now in our estate of regeneration yet here is our comfort Christ our Lord and Saviour was conceived by the Holy Ghost he was sanctified for us and his annointing runneth downe like that sacred ointment to the skirts of his cloathing the poorest of all his Saints 1 We are next to beleeve concerning Christ that he was borne of the Virgin Mary therefore said the Angell that holy thing which shall be borne of thee shall be called the Sonne of God that he might be knowne to be very man though he were miraculously conceived God would have him borne after the manner of men That he was borne of the Virgin the holy Ghost sheweth clearly 2 Though the first Adam were made not borne yet was it necessary that the second should be borne not made of new mold 1. How else should sinne have beene expiated in the same nature which had sinned 2. That the woman first in the transgression might become an instrument of mans reparation as she had beene of his ruine hence is the seed of the woman mentioned in the first promise Genes 3. 15. and Christ was made of the woman 3 Of a Virgin as the first Adam was taken out of the virgin earth without the concurrence of man so was the second Adam of a virgin 't was long before promised Isay 7. 14. behold à virgin shall conceive and beare a sonne and thou shalt call his name Immanuel God with us which the Evangelist sheweth fulfilled in Christ Math. 1. 20 21 22 23. she was affianced to an husband yet a virgin that Satan might not know him till he had tempted him and found him invincible that he might have experience of all our miseries without sin this was as that easterne gate of the Temple through which the Prince onely might passe 4 Shee was of the seede of Abraham in whom all the nations of the earth are blessed that is the beleevers of all nations of the linage of David so much fulfilled the prophesie Isai. 9. 7. He shall sit upon the throne of David and so was hee truely stiled the sonne of David 5 He was borne at Bethleem as was foretold Mich. 5. 2. not at Jerusalem nor Nazaret but at the towne of David the providence of God so ordering it Augustus Caesar who dreamed of nothing lesse then a Saviour then and there to be borne commanded in his generall tax that every one should goe to his own Tribe to be taxed therefore Joseph and Mary went accordingly from Nazaret to Bethleem at the same season the Virgin Mother's time was accomplished and shee brought forth Christ. 6 This was in the fulnesse of time foreordained of God there was a certaine time when Israel like Gedeons fleece had the dew of heaven when the floore the rest of the world was dry herein Israel was to be exercised under the rudiments of the law afterward to be made free as heire out of his minority till their obstinacy came upon them and they were to be rejected Christ came in the last daies Isai. 2. 2. towards the end of the 70. weekes spoken of by the Prophet Daniel which were to be reckned from the end of their Babylonish captivitie about 3900 yeares after the creation when the long prefixed mark of his comming the departure of the scepter from Judah now appeared in the◠subjection to the Roman Empire when Herod was Viceroy of Judea 7 The manner of Christs birth was obscure and meane in the eies of the world as besitted the state of humiliation into which he then entred For 1. so it was prophesied of him Isai 53. 2. 2. He would thus exercise the faith of the elect and confound the carnall wisdome of worldly men esteeming none good or happy but the
prosperous rich mighty and glorious 3. Thus would he be borne poore to make us rich to expresse his love to us 4. Thus he would teach us humility how intolerable is the pride of sinfull man repining at some wants when the sonne of God was thus humbled for our sins 5. He would have this difference betweene his first and second comming first he descended like raine into the fleece without noise he came not then to make any externall politicall â—â—changes in the kingdomes of the world but only to overthrow the spirituall kingdome of Satan and to worke not the Jews temporall redemption as they dreamed but their eternall salvation who beleeve in him both of Jewes and Gentiles And so the manifestation of Christs birth was not to the kings or great Doctors of the Law but to poore shepheards first though not by men but glorious Angels Having considered these things we must learne 1 To subject our reason to the word of God in assurance that all things are possible to him which he will and certainly true which he speaketh Thou wilt say but how shall I doe that I may be assured thereof I conceive these rules very necessary here in 1. That thou understand this word is not discerned by any light but by the same spirit which indited it Therefore said our Saviour when the spirit of truth is come He will lead you into all truth These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God whereby hee might bee able to discerne those things which are not otherwise then spiritually discerned 2. If thou read or heare the Gospell be sure thou bring a beleeving heart resolved in this one principle at least Gods word is certainely true though many particulars are above my apprehension it is but lost labour for him to take the holy word of life into his hand who is resolved to beleeve no more then that which he can bring within the reach and dimension of his own carnall reason which erreth grosly in many things obvious to common sense 3. In this as many other matters necessary to be beleeved the onely way being to apprehend by faith doe thou not attempt the examination of all by reason but rather renounce it as unable to measure these things as thou art to take up the vast ball of earth into thy hand or measure the orbs of heaven by the span the rather in this because the holy Ghost hath told us it is the great mystery of godlinesse God manifested in the flesh 4. Lastly remember when ever thou commest to read or heare of how high a consequence that is to which thou art come it is no vaine word concerning thee but thy life and salvation if thou beleeve and obey or thy destruction on the contrary and thou wilt easily be perswaded to prepare thy selfe by earnest prayer to God for his assistance and blessing who only hath the key of David which openeth and no man can shut the want of this one duty is the cause of so much unbeleefe and impiety in so abundant a light of the Gospell as we had long amongst us 2 That thou know that Christ thus conceived and borne hath sanctified our conception and birth in sin thus are the fountaines of our naturall propagation healed holy wedlock declared an undefiled bed and sacred virginity interressed in eternall attendance on Christ the Lambe of God 3 To be contented in every estate and comforted though in a dejected considering to what Christ descended for thy sake 4 To prepare and magniâ—ie the inestimable love of God shewed us in Christ. So did the holy Angels Luk 1. 46. 47. Luk 2. 14. 5 Where thou hast the promises of God for thy assurance not to feare how impossible or improbable soever they seeme to flesh and blood they shall be fulfilled in their appointed time and manner How impossible did this promise seeme to carnall reason a Virgin shall conceive and beare a sonne the ' B. Virgin her selfe was herewith posed how can this be Yet was it fulfilled in the fulnesse of time though many ages after the promise made Though he seeme to delay yet expect it that cannot faile which God promiseth so also thinke of the promises of thy resurrection and eternall life what ever carnall reason witty to its own destruction or the malitious tempter can object against the word of truth in due time it shall be fulfilled CHAP. V. What we are to beleeve concerning § 1. Christs suffering under Pontius Pilat his crucifying death and buriall § 2. His resurrection § 3. Ascention § 4. Sitting at the right hand of God the Father § 5. His comming to judge 1 THe humiliation of Christ is considerable 1. In generall comprehending all that he suffered in the forme of a servant the whole curse of the Law all kindes of aâ—â—lictions both of body and soule quae à peccato sunt non quae ad peccatum all the effects of sinne without sinne as in his birth circumcision subjection to men temptations blasphemous contradictons and contumelies desertions of friends and most injurious malice of enimies apprehension of his fathers wrath against sinne the paines of death and torments of hell all that which is incident and due to sinfull man sin onely excepted whereby he became the man of sorrowes 2. In particular that which he suffered under Pontius Pilat the then Roman deputie for that Province 2 Concerning the generall we must observe 1. That the divine nature though personally united to the humane suffered not but only the humane yet the suffering is attributed to the person and sometimes to the deity by reason of the communication of proprieties and union of the two natures in one person so God is said to have purchased the Church with his own blood because his blood who is truely God and man was shed for the redemption of his Church As the Athenian Codrus disrobing himselfe and falling into the enemies quarters in the habit of a poore man with a burthen on his back that he might steale a death to make his people conquerers according to the Oracle which said that people should overcome whose king should be slaine in the battle So Christ assumed the forme of a servant and became of no repute so bare he the Crosse that his own knew him not but slew the Lord of life that in his death who so loved us wee might be more then Conquerers He was impatible in his deity therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering now because the worth of his passion was to be estimated from the united deity therefore his temporall and short suffering was of infinite merit to redeeme and free us from that which we should
in them Their communion with the Sonne is in that they are united to him become his members he liveth in them guideth governeth protecteth and comforteth them He communicateth to them all the benefits of his merits and passion so that they become as surely theirs for their justification as they are his as 't is written we are made partakers of Christ Heb 3. 14. hereby we become coheires with him Rom 8. 17. This belongeth onely to the Saints and true beleevers who walke as children of the light 1. Job 1. 6 7. who hearken to him and persevere unto the end Heb 3. 14. but Christ hath no communion with Infidels Christs communion with us is 1. in nature by his becomming â—lesh of our â—lesh 2. by grace and assumption of our persons in a mysticall union with him answering to God for us and so making us partakers of the divine nature 2. Pet 1. 4. 3. The perfection hereof shall be the translation of us into his glory so certaine as the truth of God which is the reason why the Apostle pronounceth thereof as of a thing already past Christ received â— us to the glory of God Rom 15. 7. The first of these states relateth to the second and the second to the last as nature is subordinate to grace and grace to glory the first union causeth the following we cannot have communion with him in his future glory if we have not in his present grace nor could wee ever have beene united to him by grace had not he first united himselfe to our nature whereby he fulfilled the law satisfied God's justice for us and so the divine unction sloweth from the head to all the body The holy Ghost worketh this union by giving us faith and sanctification This union is the most arct and indivisible he tooke on him our nature into an hypostaticall union with the deity he joyneth us to his mysticall body whereof he is the head by the holy Ghost hee that is joyned to the Lord is one spirit with him 1. Cor 6. 17. 1. Cor 12. 13. 1. Joh 3 24. 1. Joh 4. 13. Rom 8. 11. Ephes 4. 4. Hereby wee are really sanctified in that measure which he appointeth every man to salvation whereby he changeth our vile body that it may be like unto his own glorious body Phil 3. 21. and even now suffereth with us reckning all that is done unto us as done unto himselfe He becommeth wisedome righteousnesse sanctification and redemption unto us He freeth us from condemnation purgeth us from all sinne maketh us walk according to his good spirit mortifying the works of the flesh The communion of the holy Ghost is a participation of his grace by which he uniteth us to him regenerateth governeth teacheth leadeth comforteth us witnesseth with our spirits that we are the sonnes of God helpeth our infirmities intercedeth for us with unutterable groanes sealeth us up to the day of redemption and uniteth us one with another 3. Our communion one with another importeth 1. an externall communion and society of the Saints called and united in the body of the visible Church by the ministry of the word and use of the Sacraments 2. an internall conjunction in which those whom God hath united in an externall communion are also by the holy Ghost united unto God and one to another By which they have mutually and joyntly 1. The same right to adoption and sonship in God 2. The same interest in Christ and all his merits 3. The same faith and grace of justification 4. The same right to salvation life and eternall glory This communion is either of the living with the living or of the living with the deceased Saints present or that which shall be in the life to come in the Church triumphant which shall be the most compleat and excellent part thereof This is the first prerogative which the God of unity bestoweth on his Church that her true members hold an happy unity in Christ and a sweet and comfortable fellowship one with another for wee being many are partakers of one bread and one body by one Spirit we are all baptized into one body here is our happinesse in unity without which there is neither happinesse nor life the most excellent part the eye divided from the body cannot see communion must needs be happy where God uniteth we have now in that spirit which uniteth us a communion with the soules in heaven and have our conversation there though but imperfectly but when we also are perfect it shall be a most excellent state the more holy and wise we are the more divine is our fellowship which is only betweene the good and wise when Peter James and John saw Moses and Elias but two glorified Saints in our Saviours transfiguration ravished in spirit they cryed out 't is good for us to bee here let us build here why said they not so before being with Christ Alas there appeared in him before this only the forme of a servant and man of sorrowes no beauty that we should desire in him but now some beames of his glory brake through the clowd of his humanity When Moses and Elias lived on earth they were of no such esteeme there is not that poore despised Saint whose presence now seemeth irksome to the worldly prosperous man but he shall bee most aimiable in our perfect communion in the liâ—e to come Society of man is excellent what were the world to a man alone But he that said 't is not good for man in the state of innocency to be alone reserved the best society to the state of glory the best life excellent is that communion which we now have in this imperfect state for as much as we are united in one spirit faith and doctrine we have like affections love each other assist each other as in things externall so specially by mutuall prayers yea the Angels of heaven rejoyce at a sinners conversion because they hold communion with us under one head and no wonder for if the humane soule which is but a â—inite creature can give so much unity and sense to every member of the body as to make them have a mutuall sympathy care and love how much more shall the spirit of an infinite God give these to all those which he uniteth in Christ But if so excellent bee this communion to us now in this mortall life and state of imperfection what thinke yee shall it be when thiâ— corruptible hath puton iucorruption and God shall be all in all And beleeving this why should I doubt of our knowing one another in the world to come To him that beleeveth this comfortable Article of Faith these following rules are necessary 1 Love all men for Gods sake If there be any consolation in Christ if any comfort of love if any fellowsâ—ip of the spirit saith the Apostle fulfill my joy that yee
could foretell what he meant to doe For who hath been his counsellour Who could have named Cyrus and foretold so many yeares before that he should give command for the repaire of Jerusalem but God who alone had appointed it Who could have foretold of a deluge of waters to drowne the whole world and that an hundred and twentie yeares before while the Arke was building Who but only he Who could have told of Abrahams oppression in Egypt and inheriting the Land of Canaan by his posterity but only God It were too long to repeat the sundry particulars hereto belonging all conclude a certaine providence and prescience and that a Godhead 6 If we consider the order of causes which cannot run into infinites but must quickly come in the computation to the cause which is God 7 If we consider the common assent of all Nations in all ages acknowledging that there is a God and to be adored all which proceedeth from the weake unextinguished light of nature the slender remainer of the knowledge of God left in the conscience of man after his fall 8. Lastly if we consider the excellency of mans soule and body tell me Atheist who made that soule of thine by which thou livest and hast sense and motion who did kindle that divine sparke and lampe of reason in thee who made thee capable of knowledge could any but the God of wisedome who enlightened that eie of thine by which thou â—ow seest could any but he that created light who framed those admirable parts of thy body so as that nothing is wanting nothing superfluous nothing otherwise could be devised or framed so convenient dost thou dreame of a naturall propagation tell mee then what is nature and who made the lawes thereof Is it not as we said the ordinary power of God who thus appointed Who made the first man If he had power to make himselfe he might more easily have repaired himselfe and why then doe we dye By this and by innumerable demonstrations it may appeare that there is a God though unseen of any and unknowne of all wicked unbeleevers There is but one God for 1 So the Scripture the infallible word of truth hath revealed the Lord our God is Lord onely Deut 6. 4. Exod 20. 2. 3. Deut 5. 6 7. Psal 18 31. 2. Sam 7. 22. Mal 2. 10. Ephes 4. 5. 6 1. Tim 2. 5. there is no other God but one for though there be many that be called Gods whether in heaven or earth yet there is but one God 2 The wonders which he hath done as they are recorded in the old and new Testament declare his unitie being such as could proceed from none but an Almightie and infinite power and two almighties or infinites there cannot be therefore the Psalmist said there is none that can doe like thy workes 3 By reason it must be so for one Sun is able to enlighten the world one soule to animate man how much more can one God who alone created all of nothing rule governe and maintaine his owne worke 4 That which hath selfe-being can be but one such is God 5 God is most perfect and there can be but one such as but one omnipotent one eternall 6 The government of the world admitteth but one God for if we should suppose it distributed into severall dynasts as Benadads servants dreamed 1. King 20. 23. there must bee confusion by the discord and contrarietie or at least a limitation of each others power determined to certaine parts and places either of which suppositions were impious and absurd in reason besides that humane partnership in kingdomes never began with fidelitie or ended without blood in irrationall polities nature bringeth all to order and subordination to one there is one king to swarme the bees one leader of the heard in the reasonable necessitie God and nature have appointed the subjects and superiours to avoid confusion of opinions and practices ever dangerous to publike interests which cannot subject without unity there must be some one generall in the army to command in chiefe and one Pilate at the helme and shall we thinke that the supreame celestiall power can be divided 'T is certaine that except the power of one doe unite all that this universe consisting of parts so different and unreconcilably contrary in nature as fire and water and the one prevailing over the other must extinguish his enemie and so destroy the whole neither could the contrary motions of bodies so vast continue but by the Almightie power of one to uniteâ— and containe them all in subjection and order 7 God is omnipresent and every where therefore one for in every pluralitie there must be limitation and no infinitnesse one barring the other from being in all places 8 Lastly the wiser sort of heathens though they knew not God aright confessed that hee is onely one S. Paul citing Aratus his words for we are his generation Act 17. 28. sheweth that he spake but of one Orpheus is expresse saying there is but one selfe being and Sybilla of whom Plato and Aristophanes speake is more expresse there is only one God Thales Miletius Pythagoras Anaxagoras Aristotle Cicero and many more of them knew that there could be but one true God in so much that Varro who wrote of all the fabulous Pagan Gods acknowledged that they worship the true God who beleeve him to be the Governour of the universe the Oracles of the devill speaking in them for his other advantages confessed one God Thus much I have spoken for their sakes who are infirme We must beleeve that there are three persons in one Godhead unity in trinity and triniâ—â— in unity this Christ taught Math. 28. 19. commanding his disciples to baptise In the name of the Father Sone and Holy Ghost and at the baptisme of Christ this appeared the Father saying from heaven This is my beloved Sonne in whom I am well pleased the sonne was baptised and the holy Ghost descended in the likenesse of a dove and these three are one 1. Joh 5. 7. the same is grounded in many places of Scripture Joh. 14. 16. 17. Gal 4. 6. Cor 13. 13. For the better understanding hereof wee must knowe the difference betweene an essence and a person the essence of God is one eternall spirituall simple selfe-being having being of and in no other but giving being to all things created To this belong all his essentiall attributes of which we speake A Person is a subsistence or being in the essence or substance of God and all the sacred persons in the Godhead have a mutuall relation one to the other and are distinguished one from another not in substance or Godhead for they are all one substance and one Godhead but by some property not common to any one with the other as the father from all eternity is ingenitus unbegotten the sonne from all eternity
end of the world assisting it with his owne spirit in the speakers and faithfull hearers The subject of this annointing was the manhood of Christ made the full storehouse of Grace The spirituall oyle we must understand not of the essentiall properties of the Godhead as omnipresence infinitude uncircumscribednesse and the like for these are incommunicable in respect of the incapacity of the creature but certaine created gifts and graces placed in the humane nature The deity of Christ is infinite and therefore nothing can be added thereto neither was that nature annointed by any such addition though the person of Christ consisting of two natures was annointed and eternally consigned to the office of a mediatour as Athanasius proved against the Arians which being laid downe it may appeare that however men confesse Christ in word yet they deny him in deeds who 1. say his humane nature is omnipresent 2. Who attribute that kingly office which is peculiar to Christ to any other pretended Vicar generall or the like 3. Who depend on any other or pretend to any other Priesthood and proper expiatory sacrifice for the living and dead then the Priesthood and once sufficient expiatory sacrifice of Christ for our redemption once offered 4. Who obtrude traditions of men for his doctrine who ought to be our teacher in whose ipse dixit we must rest equalling them with the word of God 5. Who appoint other mediatours of intercession contrary to his word 1. Tim 2. 5. which saith there is one God and one mediator betweene God and men the man Christ Jesus 6. Who joine mens merits with the merits of Christ for their salvations 7. Who walke not worthy of their high calling in Christ but content themselves with the bare names of Christians whereas to be so maketh happy if thou hast indeed received the holy annointing thou shalt be a spirituall king to rule over and subdue thy corrupt affections a spirituall Priest to offer up sweet smelling sacrifices to God that will like that box of pretious oyntment powred on Christ fill all the house with the savour thereof all the faculties of body and soule shall relish of Christ it shall enlighten thy understanding make sin loathsome to thee and comfort and cheere thee in all estates this is the oyle of gladnesse when the Eunuch had but a litle touch thereof he went rejoycing home so constant and solid that it maketh men rejoce in afflictions and that they are counted worthy to suffer for the name of Christ. 3 The third title is his only sonne We are here to consider two things 1 That Christ is the son of God 2. That he is the only Sonne 1 We are in two relations to consider Christ as he is a Son he is of the father begotten not made as the raies are of the Sunne only we must take heed that we fix not on any finite thing further then it may serve to bring home to our finite understanding some notions of infinites this mystery is without and above all comparison as he is God he is of himselfe neither begotten nor proceeding for as the essence of the Father is its own selfe-being so is the Godhead of the Sonne for they are not divers Godheads or beings but one and the same but as he is the Sonne he is of the Father as light of light very God of very God 2 The Sonne is of the same substance with the Father and the deity of the Father is not lessened by the same nor is the Sonne divided from the Father the Father communicateth his whole nature to the Sonne not by division for infinites have no parts and therefore cannot be divided but by an incomprehensible and unspeakable communication of the whole essence of the Father to the Sonne so as that they are one and the same God coëquall coëternall for before all time he was with the Father Prov. 8. 2. Joh 1. 1. Phil 2. 6. Joh 16. 15. 3 He is the only Sonne by nature not adoption wee are Gods Sonnes by adoption not by nature as he is 4 The fourth title is our Lord so the Psalmist stileth him Psalm 110. 1. so Math 22. 44. Act 2. 36. Let all the house of Israel know for a certainty that he is made of God Lord and Christ. This Jesus I say whom yee have crucified So 1. Cor 8. 6. We have one God one Lord Jesus Christ. See Rev 1. 5. Phil 2. 10. It is not unworthy our noting that when this Lord of Lords was come into the world God's secret hand of providence made the great Master of the world Augustus Caesar vaile bonnet by a strict edict commanding that no man should give or receive the title of Lord. Christ is our Lord by right 1. of creation Joh 1. 3. 2. Redemption 1. Cor 6. 20. 3. Preservation and government Ephes 5. 23 that we may obey him trust in him and acknowledge him our Lord and God as Thomas did that we may worship him in the unitie of the sacred Trinity and finally commend our spirits into his hands as the first Martyr did Lord Jesus receave my spirit 1 We are also to beleeve that Jesus Christ our Lord was conceived by the holy Ghost as Luk 1. 35 this is that great mystery of godlinesse God manifested in the flesh for though he was to be truely man consisting of an humane body and reasonable soule of the seed and posterity of Abraham yet was he not conceived of humane propagation but an extraordinary way The first Adam in whom all dye was not begotten by man but framed and made by the power of God and so it became the second Adam by whom we are restored to life to become man by the immediate sanctifying power of God whose word caused the vast seeds of the world to conceive and frame the severall parts thereof the heavens aire water and earth as now we see them And so the spirit of God was said to move upon the face of the deep Gen 1. 2. which is spoken to expresse an omnipotent and lively efficacy of the spirit and power of God digesting forming and framing the creatures according to his wisedome so must we here understand Christs humane conception to be by the power of Gods spirit so commanding and therefore so framing Christ of a sanctified masse as that the deity and humanity of Christ became one person Neither may we think that the father and the eternall word and sonne of God were here excluded because the action is attributed to the holy Ghost but this is said to intimate that this was so by the free gift and grace of God for 't is said the power of the most high shall overshadow thee Luk 1. 35. that the manhood of Christ being but a creature should be so annointed with the oyle of gladnesse above his fellowes that it should become a part of the sonne of God