A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. II.

HAving dispatched the General Account of Christ's Life, as it was the Light of Men, shewing how we should be conformed to his Image, John 1.4. and Rom. 8.20. Now I come to give a particular Account of his Life, shewing how Christ was conformed to Man's Image, even from his Conception to his Ascension: All the steps that he took in this lower World, as He was the Son of Man.

The first step Christ took upon Earth was His Conception in the Womb of the Virgin, which the Apostle affirmeth [Without Controversie, a mighty Mystery] 1 Tim. 3.16. Though the Morals concerning Chris's Meekness, Humility, Holiness, &c. be plain and obvious to the mind of Man, as are all the Moral Duties contained in the two Tables of the Law of Moses: Yet the Intellectuals concerning Christ's Conceptions, are truly call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] hard to be understood, which some wrest to their own Destruction, 2 Pet. 3.16. by thrusting their dead and putrified Fancies into the bosom of the Scripture, as of a Mo∣ther thereof, like the Harlot, 1 Kings 3.19, 20. N. B. Oh would to God, there were no Strife, no Contention in the Church (but about this grand Point) which of us can be most conformable to Christ's Image in ways of Holiness, and who can come up highest and nighest

to him in Imitation of his Morals and which of us can be the best Writer after that per∣fect Pattern in pious Practices. We may justly judge it the shame of Mankind, that so many can imitate the Voices of Birds, &c. Yet so few do imitate the Vertues of Christ: But as to those profound Points (call'd profundum sine Fundo, a depth without a Bot∣tom, Rom. 11.33.) and unsearchable Counsels about Christ's Conception, &c. We can better Admire, than Determine: Pruritus disputandi destruit ecclesiam: An Itch in search∣ing unsearchable Mysteries brings both the Scratch, and the Smart into the Church, saith the Antient Father. N.B. 'Tis said, The Spirit of God moved upon the Waters, Gen. 1.2. but sure I am, it is no other than the Spirit of the Devil, that moves so much upon the Waters of Strife, where Men dare be but Circumstantial in Substantials, yet seem so Substantial in Circumstantiali, which concern not the matter of Salvati∣on: Some abstruse Points overcome our Intellectuals, and we cannot subdue them to our understandings: Eorum quae scirc nec datur, nec fas est, docta est Ignorantia: Sci∣entiae appetentia, est insania species: 'tis a learned Ignorance, not to know, what we may not know, 'tis a sort of Madness to search them, saith Austin: It belongs not to us to know secret things, but such as are revealed only: 'Tis madness to desire more, and 'tis equally as ridiculous as for an Eagle to desire to Swim, or an Elephant to Fly, whereas God hath not given to either of them any such Appetite: Such Curiosity in Man is from the Devil.

For a more manifest understanding of the History and Mystery of Christ's Conception, ••i•• necessary to know, as previous thereunto, the twofold Estate of Christ. 1. His Estate of Humiliation. 2. His Estate of Exaltation: The first of these is the matter of our present Discourse.

In his Estate of Humiliation, there were divers Degrees or Steps, like a King com∣ing down from his Throne, descendeth step by step, till he cometh to the last and lowest Step: So the Son of God did gradually descend from his Royal Throne, from that Glory which he had with the Father before the World was founded, John 17.5. and did abase himself to take upon him the Nature of Man, so passed He lower and lower to his dying Day, Phil. 2, 6, 7, 8. Emptying himself (as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies) all along by passing through many little Deaths all his Life long, till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross, his Soul also being heavy to Death, Matth. 26.38. which plainly demonstrates, that Christ at his Concep∣tion, took not only a part but the whole Nature of Man upon him, both a Body and a Soul: He took a Body of Flesh, whereby He reconciled us, Col. 1.21, 22. even his own Body, 1 Pet. 2.24. As without Controversie He had a Body, so 'tis most certain He had a Soul too, even the whole Nature of Man: Hence the Fathers (Irenaeus, Arbana∣fius, &c.) argue excellently against the Sophistical Disputers of their Days, that had Christ but taken upon him only one Part of the Nature of Man, it had been impossi∣ble for Him to be our Redeemer; then had he Redeemed one Part of Man, only with that Part which He assumed: He had therefore a Body to redeem our Bodies, and a Soul to re∣deem our Souls, so the whole Nature of Man comes to be redeemed by Christ, who took the whole Nature in his Inparnation. Yea, 'tis expresly said, that God sent his Son in the likeness of sinful Flesh, &c. Rom. 8.3. Omne simile non est idem; Every like is not the same, saith the Philosopher. Christ indeed took not only Man's whole Nature, but also the In∣firmites thereof, which are of two sorts. 1. Those that are sinful: These Christ took not, for no Sin was in Him, 1 Pet. 2.22. He knew no Sin, 2 Cor 5.21. with a practi∣cal Knowledge, though with an Intellectual, He knew it, else He could not have reprov'd it: The Sanctity of Christ's Nature did exclude all sinful Infirmities, just as hot Coals swallow up the Water that is drop'd upon them. But 2. There be other Infirmities of our Nature, call'd Paenal, which are unblameable Passions, and void of Sin, such as, to be Hungry, Thirsty, Weary, &c. These are universal to all the Children of Adam: There be also such Infirmities (beside these common and universal) which are only Per∣sonal, as to have divers Diseases, which arise from particular procuring Causes; these properly Christ took not on him, for He assumed not any Man's Person, but the Nature of Man; yet by way of Proportion, Christ is said to take our Infirmities and to bear our Sicknesses, Matth. 8.17. as he bare our Sins, 1 Pet. 2.24. so by Participation, he bare our Sicknesses, for we may thank the former for the latter, Rev. 2.22. Jezebel's Bed of Security in Sin, soon brought her to a Bed of Sickness; Asa laies God's Prophet by the heels: And God soon after laies Asa by the heels, diseasing him in his Feet, 2 Chron. 16.10, 12. Sin is an universal Sickness, as well as the proper Cause of it's kinds, John 5.14. 1 Cor. 11.30, &c.

The Reasons why Christ took upon him, not only our Nature, but also these Frail∣ties of our Nature (which yet in him were sinless Infirmities) are Four.

First, for satisfaction sake, that he might satisfie for our sins: He that must sa••••••e for them, must undergo the whole punishment of them in the way of expiation; hen•••• the Prophet saith, He bore our griefs carry'd our sorrows, was wounded for our Transgr••••∣sions, bruised for our Iniquities, and became surety for our sins, &c. Isa. 53, 4, 5, 6, 〈◊〉〈◊〉 Dan. 9.24, 26. So that it may as well be said (in sano sensu) that Christ laid down to be sick for us, as to dye for us, seeing all his sorrows were not at all for himself 〈◊〉〈◊〉 just one) but wholly and solely for our sakes who are Sinners.

Secondly, To strengthen Faith in the Incarnation, that we might know he was a very Man, because he had the common weaknesses of Mankind, as eating, sleeping, and such like; whereas had not he been subject to all our frailties, we might have doubted whether he had been Man or no, but this helps out belief, &c.

Thirdly, For our Example, that as he was subject to Hunger, Thirst, Cold, and Nakedness, so we should be contented with the like also when called thereunto, as our Pattern did, as above.

Fourthly, But the grand Reason in Scripture is rendred, for his assuming our Infirmities, that he might be more compassionate towards us, Hebr 2.17. He was made like to us 〈◊〉〈◊〉 things, that he might be the more merciful, &c. A Man Visiting the Sick (who himself hath had experience of the same Disease) will be more compassionate and pittiful than twenty others. This therefore makes us come with more confidence to Christ, be∣cause he hath been touched with our frailties, saith the same Apostle, Heb. 4.15, 16. As he that hath been poor, or troubled with Tooth-ach, will shew the most pity to those that are so: Thus Christ is both apt and able to succour and save us, Heb. 2.18. and 5.7. and 7.25. Jude v. 24.

Concerning the Conception of Christ, which was the first step of his state of Humilia∣tion, when the fulness of time came, that the Divine Nature of the Second Person (as it were) step'd out of Heaven to assume Humane Nature and its frailties upon Earth ac∣cording to the Covenant betwixt the Father and the Son, &c. There be Three Grand Inquiries exceeding Cosiderable here, about the manner of Christ's Incarnation, and ta∣king our Flesh upon him.

First, Of what Matter Christ was Conceived▪

Secondly, By what Power this Conception was compleated? and

Thirdly, What strange Commotions there were about his Conception?

The Answer to the first is this, That the Matter Christ was Conceived of (1.) Negatively, First, He was not made of nothing, as the World was at the Crea∣tion: Secondly, Nor was he raised out of the dead earth, as Adam was; nor Thirdly, Did he bring his Flesh with him out of Heaven, as some fondly imagine: But (2.) Possi∣tively, He was Conceived of the living flesh of the holy Virgin, Gal. 4.4. when fulness of time was come, God (who doth all things, pondere, mensurâ, & numero, as Plato saith, in weight, measure, and number: Therefore as he never comes too soon, so nor doth he ever stay too long, but times his mercies in the best season, Isa. 30.18.) then he sent forth his Son (even out of his own bosom, Joh. 1.18. loe how he loved us, Joh. 11.36.) to be made of a Woman, that is, of the sanctified substance of the holy Virgin. N. B. Note this, (against the Marcionites and others that do deny it) and made under the Law, &c. With this Apostle concurs the Angel of God, saying to the Virgin [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hail thou highly favoured, &c. Luke 1.28. loe thou shalt conceive in thy Womb the Holy Child Jesus, ver. 30, 31. The Son of the Highest, ver. 32. And though thou know not: a Man, yet the Holy Ghost shall come upon thee, and the power of the most High shall over∣shadow thee (as once he did the confused Chaos in the World's Creation, hovering over it, and hatching out the Creature as the Hen doth the Chickens) therefore that Holy thing which shall be born of thee, (that is, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek word implys, of thy Flesh and Substance) shall be called the Son of God, ver. 34, 35. Some Heterodox Men hold, that Christ brought his Flesh from Heaven, and that he passed through the Vir∣gin's Womb, as Water passeth through a Conduit-pipe: But the Orthodox believe from those two Scripture Testimonies, &c. That the matter whereof Christ was conceived, was the Flesh of the Virgin, because also, had he taken other Foreign Flesh, or brought it from Heaven, this would have made him an unmeet Redeemer; for by the order of Divine Justice, the same nature that sinned, must suffer for sin: As it was Man that had sinned, so it must be Man that must be punished; therefore took Christ the Flesh of a Woman, &c.

The Second Inquiry is, by what Power Christ was Conceived?

Answer (1.) Negatively, It was not done by the power of Nature, for all that are conceived by ordinary generation, are sinful; who can bring (saith Job) a clean thing out of an unclean, Job 14.4. As if he had said, 'tis the common lot of all Mankind, proceeding from sinful Parents, to be unclean, and unavoidably infected with Origi∣nal Corruption: And Jesus himself confirms that of Job, saying [that which is born of the flesh is flesh,] Joh. 3.6. corruptus corruptum, faln Adam begat a Son after his own faln Image, Gen. 5.3. by this one Man sin entred upon all, Rom. 5.12. so that by nature all are Children of wrath, Eph. 2.3. whole man is in evil, and whole evil is in man: The first man defiled nature, and ever since nature hath defiled every Man: Hence David candidly confesseth [that he was conceived in Sin, and shapen in Iniquity,] Psal. 51.5. He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed.

Answer (2.) Possitively, Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost, so saith Luke afore quoted, Luke 1.35. And Matthew makes forth the same great truth saying [that (Holy thing) conceived in Mary, is of the Holy Ghost] Matth. 1.20. as the efficient, not as the material cause; the power of nature could never have brought forth such a pure Redeemer, no more than a Tree can by nature bring forth a Chair of State; though it should grow a thousand years, yet it could not grow of it self into the form of a Royal Throne, this fashion it must receive from a Skilfull Artist, though the substance of such a Seat be in it. So though Christ were in the loins of Adam. yet Nature could never be able to bring forth Christ; no, this could only be effected by the power of the Holy Ghost. The Virtus formatrix, or formative faculty (which the Virgin had not) is ascribed to this power, wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin, sanctified miraculously, and without Man's help. Thus Christ is said to be conceived of the Holy Ghost three ways;

First, The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made, severing and purifying it from sin and corruption, as the Cunning Artificer draws dross from the Gold, &c.

Secondly, The Holy Ghost did frame and fashion that part of the Virgin's Flesh (so purified, so sanctified) and made it a fit House or Temple for his Godhead to dwell in: Therefore is He call'd [that Holy thing] Luke 1.35. and that Holy of Holys, where∣in the Godhead dwelt bodily, Col. 2.9. that is Personally.

Thirdly, He did Unite the Humane Nature to the Divine, so made one person of both, so He is call'd the Son of God, very often in the holy Scripture.

N. B. The Mystery of this History is manifold, As First the Abstruse profound Speculations hereupon, which the Learned, both Antient and Modern, have collected hence.

(1.) Augustin saith though Christ be call'd (by the Angel) the Son of God, yet was He not the Son of the Holy Ghost, as He was the Son of the Holy Virgin, for He was not Conceived of Him; as he was of Her. He was Conceived of Her, as of a Mother, not of the Holy Ghost as of a Father, lest there should seem to be Two Fathers in the Holy Trinity: We must not say (saith He) that the Holy Ghost was born of the Dove (in whose shape He appeared, Mat. 3.16.) As Christ was of the Woman, because the Spirit came not down to Redeem the Doves (as Christ did to Redeem Mankind born of a Woman) but to signifie unto us by that significant form all Spiritual Innocency, Ami∣cableness and Love to little Ones, found in those that have the Spirit.

(2.) Another Curious Notion of the Learned is, that Christ was call'd Shilo, Gen. 49.10. because that Hebrew Name signifies a Secondine, which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb, Hence Christ was call'd Shilo, as He was the Son of Mary's Secondines, ut ostenderet Christum de Matre abs{que} patre Nasciturum, to shew that the Blessed Virgin's Secondines alone, brought him forth with∣out the help of Man: Hence is He said to be without Father, as Man, and without Mo∣ther, as God, Heb. 7.3.

The (3.) Is That this Precious Pearl (as Christ is call'd, Mat. 13.45, 46.) Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus: As Pearls are made up of Dew in a Shell∣fish; so Christ was Conceived of the Spirit's Dew, in the Virgin's Womb: Besides Da∣niel tells us, that this precious Little Stone, was not Digg'd out of the Bowels of the Earth, but was cut out of the Mountains of Heaven, a most curious piece and a Cut of the Art of Heaven, even the overshadowings of the Holy-Ghost, and All this with∣out hands, Dan. 2.34, and 45. or any Humane Helps.

The (4.) Is, That Christ is not call'd the Son of God in respect of his Humane Na∣ture, for then there would be in the Person of Christ two Sons, One of the Father, and Another of the Holy Ghost. Christ was Conceived of the Holy Ghost, non 〈◊〉〈◊〉 matically but Operatively, yet so Secretly and Mystically, as the Virgin her self 〈◊〉〈◊〉 not How. Luke 1.34.

The (5) is, That as no Mother know's the manner of her Natural Conception, so much les•• can me••o Flesh and Blood conceive Aright of the wonderful Conception of Christ, Psal. 139.14, 15. & Eph. 4.9. 'tis high presumption for us to search into so deep a mystery. The Union of Three Persons into One Nature in the Trinity, and the Union of two Natures into one Person in Christ's Incarnation, are Deep Wells, and (as she said; John 4.11.) we want wherewith to draw, 'Tis a Great Mystery, 1 Tim. 3.16.

But to let pass those Nicer Notions, yet Solid Speculations of the Learned (whereof many more might be mentioned by me, If they did not more Appertain to Acade∣mick Schools than to an Evangelical Pulpit) I come now to more Practical Points, and to Declare that Mystery of Godliness, which is couched and comprehended in the History of Christ's Conception.

As First, Lo here, How low did our Lord stoop in his first step of his State of Humiliation. N. B. Christ stoop'd thus low to begin at the far end of Sin, which begins at our Con∣ception. The Seond Adam was not made a perfect man at the first, as the First Adam was. Christ Condescended so low, as was

(1.) The Distance betwixt His Father's Bosom, John 1.18. and the Foundation Stone, Isa. 28.16. which is always First laid, and laid always lowest, yea sometimes (in some Stately Structures) is laid by some Royal Hand: Sure I am, This sure Foun∣dation-stone was laid by a Royal Hand, even by the Almighty Hand of the King of Kings [I have laid it▪ saith the Lord.] And He laid it Low (fundamenta latent) yea as low as Hell in his Agony and Susserings, &c. Oh how this Foundation-stone did sweat (as the common ones commonly do against a Storm) even [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Grumos sanguinis, Clods of Blood before the storm of his Passion, Luke 22.44. And this foundation-stone was first laid, both before The Foundation of the World in the Eternal Purpose of God, Eph. 1.4. & 3.11. 1 Pet. 1.20. Tit. 1.2. Rev. 13.8. and 17.8. And at the Foundation of the World too in the Evangelical Promise of God, Gen. 3.15. Christ is the first born of every new Creature, Col. 1.15. and before all things, ver. 17. moreover this Foundation-Stone, that it might the better bear up the weight of the whole Fabrick, (according as the nature of the place and the matter do require) is both broader and stronger than the rest of the Building, both by the grace of Union, and by the grace of Un∣ction: Christ was the Broader by the Hypostatical Ʋnion of his two Natures, and by the Extraordinary Ʋnction wherewith he was Anointed above all his Fellows, Psal. 45.7. Receiving the Spirit without measure, Joh. 3.34. And he was the stronger by both those ways of Ʋnion and of Ʋnction, as having a Divine Nature, as well as an Humane, and the former to corroborate the latter. Thus Nature provides deepest Roots for tallest Cedars: quantùm vertice, tantùm radice, the higher the Tree or Structure, the deeper is the root or foundation: Austin saith, rebus ad ima tendentibus in i••o ponitur funda∣mentum, &c. An House's Foundation is laid low, because by its own weight it pres∣seth downward, but there it is staid in its place hereby from sinking lower. So not can the Church sink lower than Christ, who is our Eliakim, on whom all Vessels of grace (great and small) hang firmly, Isa. 22.24.

(2.) Christ stooped so low herein as is the distance betwixt the Sate of Innocency, and the faln State. Here was stooping upon stooping: In the former Christ abased himself more, than if a King (for the good of his Subjects) should be content to be∣come a Toad. This were a great Abasement, but behold that was a greater in Christ; for the Philosopher could say [there is no proportion betwixt a finite and an infinite Being] greater is the disproportion betwixt the Son of God, and the Son of Man, than betwixt the most Glorious King, and the most contemptible Creature in the World: God is the Maker of them both, Prov. 22.2. and all Creatures are not only made by the same hand, but also of the same matter, the King and the Toad are both made up of Earth, and when they dye, both are turned into Earth again; yea into such Earth as cannot be distinguished the one from the other. But in this latter here is still a lower stoop: That Christ should assume the faln Nature of Man: It was Solomon's Wonder [But will God dwell on the Earth, behold the Heaven of Heavens cannot contain thee, &c.] 1 Kin. 8.27. How much less this Temple though made so glorious as Hands of Mortals could make it. That was wonderful Condescension; yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple: The State of Man's Innocency was like

the Temple in its. Glory, then all Creatures did Him Homage, Had the Son of God taken that first State of Adam upon him (though that had been much) yet this is more to take the Faln State upon him, when Man's Nature was faln into Disgrace with God his Maker, and was bound over to the Devil by his Treasonable Disobedience. While a Nobleman keeps the King's favour and his own Splendour and Grandeur, 'tis no Disgrace for his Men to wear his Livery, as it is when He is Proclaimed Traitor. And this was Christ's Case of Condescension, to take the Nature of Man, when faln into Disgrace with God, &c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature, nor to call Sinful Mortals his Brethren, Heb. 2.11. Taking not only the Substance of our Flesh, and all the properties of our Bodies, and all the fa∣culties of our Souls, but also the Unblameable Infirmities of our Nature, as to be Hungry, Thirsty, Weary, (as before) yea to grow in Stature, and to Increase in Wisdom and Knowledge, &c. Luke 2.52. Christ took our Miserable, not our Culpable Infirmi∣ties upon him: and Christ did not grow in the Knowledge of Vision, or in that In∣fused (this belongs to Saints on Earth, as That to the Glorified in Heaven) both those Christ had in perfection from the first, but in Natural, Acquired, and Experimental Know∣ledge only, such as to be Angry and Grieved, Mark. 3.5 & 6.6. and to be Ignorant of some things, Mark 13.32. Mat. 24.36. The Son knew not the last day but from the Father, This was Ignorantia morae privations, non pravae Dispositionis. Notewel. If Christ thus humbled Himself that he might Suffer for us both in Soul and Body, &c. How should we be content to be Humbled even to a Nothingness for His Glory, and the Churche's Good? and how should we be content to be Humbled One for Another? The same Mind that was in Christ should be in us, Phil. 2.5, 6, 7. and we should wash one another's Feet as He gave an Example, John 13.14, 15. 'Tis a shame for Man to be so-Proud where God hath been so Humble, &c.

Notewel, Secondly, As Christ was Conceived in the Womb of the Virgin, so must He be Conceived in the Heart of a Christian, Gal. 4.19. Paul had a Travelling Spirit, till Christ were formed in them: This he did promote by two Means. (1.) By casting the Seed of the Word into their Souls, which being Hid in the Heart, Psal. 119.11. and Well Watered there by the Ordinances, will Through Grace breed Christ. (2.) He presseth them to min ••his word with Faith, Heb. 4.2. otherwise It will be as a Miscarrying Womb; No sooner did Mary Believe what the Angel had told her, but she straight way Conceived Christ, Luke 1.35, 38. So Faith is a necessa∣ry Ingredient for Conceiving Christ Spiritually, for Christ dwells in our Hearts by Faith, Eph. 3.17. All which we may know by the ••abe's Motion as in the Womb. And without this we can have no comfort in the Literal, unless we can feel the stirrings of the Spiritual Conception also. The Antients say, That Mary carry'd Christ [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in her Heart, as well as [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in her Arms.

Notewel, Thirdly, As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature, but by the Overshadowings of the Spirit of Grace. As the Watry Cloud Overshadows a Fleece of Wool, and the Rain thereof soaks and sinks into it insen∣sibly, so did the Spirit into the Virgin's Womb, and so sometimes into our Hearts. Many may abound with the Power of Nature, and be indued with all Natural Excel∣lencies, yet not have Christ Conceived or formed in their Hearts: This cannot be till the Power of the Holy Ghost come upon us, (which the Wisest Sages, and the greatest Lu∣minaries of the Heathen World were strangers to, 1 Cor. 2.8. Eph. 4.18.) No man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. There can be no fiducial Assent of the Heart to own Christ as our Lord, but by the Spirit.

Notewel, Fourthly. As Christ was Conceived by the Holy Ghost, that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together, that none could take Man's Nature, but He must take his Sin too, till the second Adam came to part these two by his Supernatural Conception. So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit, shall feel this parting Power of Christ, who was the first from Adam that purify'd Man's Nature and parted it from Sin. Thus it was in Regenerated Paul [The good He would do, He did not, The evil He would not Do, He Did,] Rom. 7.19, Sin was one thing in him, and Nature (Imported in the word I) was another, would to God we may All have this parting power of Christ, to say as the Apostle ['tis no more I, but Sin that Dwells in me,] that though we keep the Nature of Man, yet Sin may be parted from us: As a spark of Fire may but up Towns and Cities, &c. So this Spirit of Burning can consume a World of Corruption in us.

Notewel. The Fifth Mystery arises from the Third Particular, to wit, The Com∣motion

at Christ's Conception [Joseph cannot sleep, Mary must be put away, and the Angel must come to quiet all, &c.] Mat. 1.19, 20. Thus there is much ado when Christ is con∣ceived in any Christian Heart, such a one presently becomes a Table-Talk, A Song of the Drunkards, Psal. 69.12. Men say, He is Mad or (at least) Melancholy, Acts 2.13, 15. & Mark 3.21. Oh what a Rout is made about it, and nothing but an Angel from Heaven can hush all, not only without in the World, but also within in the Christian's own Conscience, &c.