The Sacred Philosophy of the Holy Scripture, Article 3 – Article 4
ARTICLE III. ❧ VVhichWhich was conceived by the Holy-Ghoſt,
CHAP. XXV.
ALthough it were ſaid to Abraham, That in his ſeed all the nations of the earth ſhould be bleſſed: ſo that the Humanity of Chriſt was in Abraham and the fathers originally, and ſo deſcended unto Him: yet you may not thinke that any determinate*You may ſee the contrary opinion in Galatin. lib. 7. cap. 3. matter deſcended from Abraham, or the reſt, of which the Manhood of Chriſt was to be made peculiarly, no more then the manhood of all others that deſcended from them. And as no more, ſo no leſſe, was He in the loynes of Abraham then the other Iſraelites. But yet with this difference, That whereas all other men being borne according to the law of concupiſcence, are ſubject to originall ſinne from both the parents: (a) Hee being not ſo borne, was not ſubject thereto. And becauſe He was not borne according to the fleſh, but according to the promiſe, according to the Law of the eternall life; that is, of the eternall Father onelyonly, on the one ſide without a mother; and ſo of His mother onelyonly on the other ſide without a father: Therefore was He, as not ſubject to ſinne; ſo not tithed in Abraham, when he gave tithes of all unto Melchizedek, Geneſ. 14.20. as Levi was, Hebr. 7.9, 10. for tithes are an acknowledgment of ſinne in him that is tithed; and a confeſſion that he needs a mediator unto God. But Chriſt being a Prieſt for ever according to the order of Melchizedek, did therefore in Melchizedek receive tithes of Abraham. and by Melchizedek bleſſed him with whom He had before-hand eſtabliſhed His promiſe. Gen. 12.2, 3.
Now when the fulneſſe of time came, that this promiſe of God ſhould bee fulfilled: the bleſſed Virgin Mary being ſanctified by the Holy-Ghoſt unto holineſſe of life, and puritie of affections: was ſo highly favoured and accepted of God, as that in her tender yeeres (for they write that ſhee was not above fourteene yeeres at the meſſage of the Angel) ſhee was vouchſafed worthy to bee the mother of the Saviour of the World. Her heart being therefore purified by the Holy-Ghoſt, to beleeve the promiſe of God made to her by the Angel, and by him to bee perſwaded of the poſſibilitie thereof: Hee wrought in her alſo a free conſent thereto, a full ſubmiſſion to the will of God, and a deſire of the performance of the promiſe. Reade Luke 1. from 28. to 39. Thus according to the nature of the Holy Spirit, ſhe firſt conceived her ſonne in her Spirit, or underſtanding and holy deſires: then by the working of the Holy Spirit, that ſeed which is the originall of man-kinde was ſanctified, ſeparate and ſequeſtred into the place of naturall generation, and the Eternall Son inveſted therein, that according to the time of life, Hee might bee borne the Son of man. O ſacred myſterie! O miraculous conception! Yet thus muſt His conception be, who was to vnite all things in one. But for all this, is not Chriſt our Lord ſaid to bee the Son of the Holy-Ghoſt, although hee were thus conceived by Him; nor yet the Son of the holy Trinitie, as the Abiſsine Church confeſſeth. For as concerning His eternall being, Hee was the Son of the Father onelyonly: ſo for this His manly beeing, Hee was the Son onelyonly of His mother, having His humane nature and birth of her, and conſequently His originall or diſcent from her Fathers, David, Abraham, &c. And being then firſt conceived according to his humane nature, of which the Holy Ghoſt was not partaker: therefore hee was not propagate of the ſubſtance of the Holy-Ghoſt, as Iſaac of Abraham according to kind, to which conception onelyonly the name of Father and Son doth properlie belong. Now ſee the reaſons: That our Lord was conceived by the Holy-Ghost.
You may remember how it was ſaid in the Chapter before, § 10. Anſwere to the fourth objection, that the Holy-Ghost is that infinite activitie, in whoſe ſtrength every thing doth worke. Which if it have truth in every naturall action (as I ſhewed) much more is it true in things above nature; ſuch as is this conception of our Lord.
1. For if the fountaine bee corrupt; then alſo the water muſt bee unwholſome. And if original ſin doe follow every one that is conceived according to the fleſh, as it is ſaid Pſal. 51. In ſin hath my mother conceived mee: then as it was neceſſarie that Hee which ſhould bee a propitiation for the ſinne of others, ſhould bee himſelfe holy, and vtterly ſeparate from ſinners: ſo was it alſo neceſſary that his conception ſhould be onelyonly by the Holy Ghost, that Hee might be free from all taint of ſinne, both originall and actuall.
2. And as the generation according to the courſe of nature had beene in ſinne (as was ſhewed at large Chap. 17.) ſo alſo was it vtterly impoſſible that God thereby ſhould bee incarnate. For (b) no agent can worke beyond the power of its owne nature. But the Incarnation, whereby God and Man became one Perſon, was beyond the power of all naturall generation. For man, as all other naturall agents, is finite; the divine being infinite, and ſo impoſſible to bee begotten by man. Beſide this, the divine being in this caſe of being conceived, muſt have beene in the ſtate of a ſufferer by a being finite. But theſe things are impoſſible. And therefore it was (c) neceſſary, that the conception ſhould bee by the Holy-Ghoſt.
3. If the conception of our Saviour had beene according to the courſe of naturall generation, then had there beene two fathers of one Perſon, and ſo the humanitie taken into the Deitie of Chriſt, had beene the cauſe of confuſion, in reſpect of the Father-hood, which had beene in God the Father, and in reſpect of man, the Father of the ſame Son. So the perfection of Father-hood had not beene wholly and perfectly in God the Father. So defect ſhould be in the firſt principle. But theſe things are inconvenient. Therefore (d) the conception was not by man.
4. And why this conception was the peculiar worke of the Holy-Ghost, it may yet further appeare, thus. In all the workes of God in the creature, the whole Trinity works, either according to one manner common to all the Perſons: or elſe according to their perſonall properties. Now in this incarnation of the Son, as the Father had begotten Him by eternall generation; ſo in the fulneſſe of time, did Hee ſend His Sonne into the world; and this ſending is that ſecond generation or begetting. For as the thought or intent in the minde of a man, is that inward word of his underſtanding, which being ſpoken, is made underſtandable by others: So the Word of God remaining eternally in the boſome of the Father, being ſent into the world, became manifeſt in the fleſh. And thus the whole being of Father-hood was in the Father, and of Sonſhip in the Sonne. And beſides theſe two termes of begetting, belonging to the Father, and being begotten, belonging to the Sonne, there is onelyonly that of conception neceſſary to this moſt wonderfull Incarnation, which muſt belong to the Holy-Ghoſt, leaſt two offices being given to one Perſon, the third Perſon ſhould ceaſe to worke. So there ſhould bee inequalitie in their actions, and their workes without ſhould not bee conformable to their inward beings, ſhewed Chap. 11. and 12. But this is not to bee affirmed: Therefore hee was conceived by the Holy-Ghost.
5. And ſeeing it was neceſſary that the Redeemer of the world ſhould be borne of a Virgin (as it will appeare in the Chapter following) it was alſo neceſſary that the conception ſhould be by the Holy-Ghost. For as in the ordinary way of all generation, the female ſeed is not of ſtrength to become man, except it receive motion, life and ſtrength from the maſculine ſeed conveyed into the place of conception; which cannot be done but with the breach of Virginitie: ſo where the Virginitie was not impaired, it was neceſſary that the diſpoſing of the ſeed and enabling it unto conception, ſhould bee by the power of the Holy-Ghoſt, who was able to ſupplie all defects in nature, and to cauſe the Virgin to conceive, and conſequently to bring forth without the feeling either of pleaſure or paine.
6. Every ſupernaturall worke which proceeds from the perfection of Love, muſt bee performed by him who is the perfection of Love. But the Incarnation of God in man, was a ſupernaturall worke which proceeded from the ſuperabundant Love of God to Man-kind, See Chap. 22. Reaſons 4, 5.10, 11, 12. And therefore wrought by Him who is the perfit Love betweene the Father and the Sonne: that the perfection of the band, vnion, or knot of Love, might bee in the Holy-Ghost; as betweene the Perſons of the Godhead, ſo betweene the God-head and the humanity.
Notes.
Object. 1 (a) HEe was not ſubject to originall ſinne] A Iew or Atheiſt may object, that if Hee were ſubject to the puniſhments of originall ſinne, that is the ſickneſſes of minde, ignorance, forgetfulneſſe, the paſsions of anger, ſorrow, and the like: and ſo of the body, to bee weary, hungry, faint, ſleepie, &c. Then muſt it alſo follow, that Hee was ſubject to the ſinne; for no effect can bee, but by the precedence of the cauſe. But it is manifeſt that hee was ſubject unto moſt of theſe. Therefore it may ſeeme that Hee was alſo ſubject to ſinne, though not actuall, yet originall, which was the cauſe of theſe. Anſwere.
Though the rule bee moſt true, that no effect can bee without the precedent cauſe; yet in this buſineſſe, where grace and mercy is above nature, the cauſe in one, wrought the effect in another. The ſinne was of Adam and his ſonnes, the puniſhment of CHRIST the Sonne of GOD. But the ſuppoſition that theſe defects (if they may bee ſo called) are the effects of originall ſinne, is falſe. For man being that creature in whom GOD would ſhew the ſuperexcellencie of His goodneſſe, wiſedome, glory, &c. Ephe. 3.10. It was expedient that he being to be brought to that height of happineſſe and perfection whereto no other creature can attaine, ſhould have experience of all infirmitie or weaknes, firſt from not being to the meaneſt degree of being, and ſo from ſtate to ſtate, till he have at laſt arrived vntounto that ſtate of perfection when God ſhall be All in all. And becauſe it was neceſſary that our Lord ſhould bee in every thing like His brethren, except their ſinne: therefore tooke Hee on Him whatſoever was naturall unto man, the ſubſtance, not the ſinne; the perfections, not the infections. But ſinne was contrary to mans nature, the deformitie and poyſon thereof wrought onelyonly by the Devill in man, after the worke of God was perfect in him. And therefore our Lord did grow in wiſedome, and Stature like other men, as all the ſonnes of Adam ſhould have done, though hee had ne…er ſinned. And thus Chriſt tooke on him our infirmities, and that for this end, that Hee might beare our ſinne, that is, might ſet himſe fe in our ſtead to beare the puniſhment of our ſinnes, th…t by His ſtripes wee might bee healed. And thus the Lord laid on Him the burthen of vsus all, Reade Eſ. 53.
Object. 2 But it is ſaid, 2. Cor. 5.21. that God made him to bee ſinne for vsus. Anſwere. This text is cited as that text of the Pſalme in Matth. 4.6. is cited by the Devill. Say that which followes, Who know no ſinne, and it cuts the thro…t of the objection. But I ſay that Sai…t Paul re…erreth vsus ſecretly to that ſacrifice …or the ſinne of the High-prieſt, in Exod. 29.14. which is there called foreign Chattach § Sin, meaning an offering for ſinne, as Pſal. 118.17. the ſacrifice is called foreign Chagh, the feaſt or holy-day, by a Metonymia, meaning the ſacrifice proper for the holy-day. For the purpoſe of Saint Paul in that Epiſtle being to prove the end of the Law in Chriſt, referres vsus to that ſacrifice which ſhewes that the High-prieſt himſelfe needed another Mediatour. For although hee did eate the ſinne offering of the people, and ſo did beare or take away their ſinne: Levit. 10.17. Yet his owne ſin offering he might not eat. And therefore that was to be burnt without the campe, as Chriſt did ſuffer without the gate. Heb. 13.11. &c.
Object. 3 Moreover Iob ſaith, 14.4. Who can bring a cleane thing out of an vncleane? Not one. Where…y it is plaine, that although Chriſt were conceived by the Holy-Ghoſt, and ſo no ſtaine or touch of concupiſcence came to the body of the Virgin by that con e…tion: yet ſeeing the Virgin her ſe…fe was conceived and borne as all man-kind: it muſt likewi…e follow, that if Chriſt had his whole manly being o…ely from her, then as ſhee her ſelfe was ſt…ined in her whole being with originall ſinne, ſo likewiſe that which was con…erved of her.
Anſwere. It is likewiſe written, Deut. 4.24. The Lord thy God is a conſuming fire. And the propertie of fire is to ſeparate all ſuch things as are heterogeneous: to part and divide Elements, as experience ſheweth. Now although it bee plaine, that the heavens are impure in His ſight: that Hee found no ſtedfaſtneſſe in His Angels: that no creature could bee a Tabernacle worthy His dwelling much leſſe the body of ſinfull man: Yet ſeeing th…t glorio…s fire was able to purifie and perfit whatſoever body that was, which He would vouchſafe to take unto Himſelfe: therefore although for the reaſons in the Chapter following, it was meet, that Chriſt ſhould bee borne of a Virgin, yet not to take any holineſſe from her. For if it had ſeemed good vntounto His wiſedome to take His man-hood from a corrupted Rahab, or a Tamar (as hee did originally) yet was Hee able to ſanctifie and cle ſe it, as He doth clenſe or take away the ſinnes of the world. And concerning that manly being which our Lord did take of the holy Virgin, though it were the moſt pure in all man-kind, though the vttermoſt puritie in all the creature, as being without the ſinne of the creature, as I ſaid before: yet was it not of it ſelfe worthy to bee His pavillion, but became a dwelling worthy of His preſen e onelyonly, be…auſe He, by that aſſumption of it unto himſelfe, did make it worthy of Himſelfe, as Hee ſaith Iohn 17.14. For their ſakes doe I ſanctifie my ſelfe: What is that? His Divine being is perfect holineſſe, and thereby did He ſanctifie His body, which was Him…elfe (contrary to the wickedneſſe of Neſtorius) that that likewiſe might bee Holineſſe to the Lord, and a ſufficient ſacrifice, ſanctified by that offering of Himſelfe, for the ſinnes of the world. And this ſanctifying of that Tabernacle of His manhood, was figured by the Cloud which filled the Tabernacle, Exod. 40.34.35. and the Temple, 1. Kings. 8.10.11. into which, ſeeing the Prieſts could not enter, becauſe of the Cloud: the Holy-Ghoſt ſignified, that when God ſhould dwell in the temple of our fleſh, the miniſterie of the Leviticall Prieſt-hood muſt have an end.
(b) No agent can worke beyond the power of its owne nature.] It were a wicked and Manichean concluſion from that text which is in Matth. 13.38. The tares are the Children of the Devill, to thinke that any of man-kind ſhould bee begotten by wicked ſprights: yet ſuch fancyes hath the devill hatched in ſome mens mindes, to diſhonour this moſt glorious worke of God, the Incarnation of his ſonne. And although it appeare by the manifeſt authoritie of the holy Scripture, that man was that ſpeciall creature of God, whereabout (to ſpeake as a man) Hee tooke moſt care: Let vsus make man in our image: Gen. 1.26. Hee hath made vsus, not wee our ſelues. Pſal. 100. Thy hands have made mee, and faſhioned mee. Pſal. 119.73. and Pſal. 139. almoſt wholely to this purpoſe: yet hath Poſtel. in his Booke de Nat. Med. told vsus of the Alani, a people among the Tartars, which (ſaith hee) was begotten by Spirits. Thus alſo hath he diſgraced the noble Nation of the Hungars, beſide other particular perſons, among whom our Britiſh Merlin. But beſide the generall truth of this rule, doth not common experience ſhew, that different kinds bring out that which is neutrall, as the kindes of Hor…es, and Aſſes, Mules? which ingender not to bring out their like, becauſe nature will not endure ſo great a diſgrace, as to have her kindes multiplied contrary to kind. Moreover, ſeeing every thing brings forth the like, as a Man, a Man; a Lion, a Lion; Fire, Fire, &c. What poſsibilitie is there that a ſpirit ſhould beget any thing but a ſp…rit, as it appeares in the workes of the devill in our fantaſies and affections, by which ſecondly hee may alſo cauſe vsus to worke on that which is in our power, not in his. I know that in the vegetable, where much ſeed is hermaphroditicall, in planting, in grafting and the like, one kind may be bettered by another; but not in perfect animalls, much leſſe in man. I know alſo what poore ſhifts there bee to prove the poſsibilitie of theſe monſtrous generations, the fancy of Incubus and Succubus; and of the devill ſtealing the ſeed from a dead body, and ſuch like. But that pretious ſeed dyes inſtantly, except it be received into the proper veſſell. And when the body is once dead, and that ſoule gone which kept the whole, and every part and parcell of the body in life, that which was for a new life in another, muſt alſo die. I know that ſome both of the Fathers, and Schoole-men, are cited of a contrary opinion; but our learned King Daemonob. lib. 3. cap. 3. vponupon reaſons in nature unanſwereable, hath ſhewed the impoſsibilitie of this generation, to which I will adde one reaſon out of the Holy Scripture. Wee are commanded by God Exod. 20. Ephe. 6. to honour our Fathers and Mothers. Now if Merlin, for inſtance, or the Nation of the Hungars were begotten by devills, then by that commandement were they alſo charged to honour the devill: which as no man under paine of Hell-fire may doe; ſo were it a damnable ſinne for any man to thinke that God hath commanded it. And yet this fancy would take ſtrength from Geneſ. 6.2, 4. where the ſonnes of God which Irenaeus lib. 4. cap. 70. will have to bee Angels, accompanied with women; and ſo by that tranſgreſsion of kynds, Gyants were bred: See hereto Tertull: de virg: velandis. But thoſe foreign Nephelim, Gyants or man-quellers, who prized themſelves by their violence and cruelty, were not ſo called in reſpect of their ſtature; for they are after called foreign Gibborim, men of courage or ſtrength, as every valiant or ſtrong man is titled. But the ſonnes of God, or, as our Lord calls them. The ſonnes of the kingdome, that is, which held the hope of Chriſt to come, yet not living according to that hope, but following their owne luſt, and joyning in marriage with Infidells and Atheiſts, neglecting the bringing up of their children in obedience and vertue; it muſt needs bee, that they muſt become graceleſſe, and fierce, and ſo for their crueltie brought the flood vponupon themſelves. And this is that wretched and wicked ſtate whereto the world, eſpecially this little world of ours is againe returned, and cries to heaven for that ſecond baptiſme of the fire.
(c) Neceſſary that the conception ſhould be by the Holy-Ghoſt.] You ſee by theſe two reaſons, one taken from the humanity of Chriſt, the other from His Divinitie, that it was neceſſary that our Mediator in both reſpects, ſhould bee conceived of the Holy-Ghoſt. They that have little time to thinke on naturall Philoſophie, need ſome helpe to vnderſtand the difference of generation, and conception. And let us not bee afraid to ſpeake of the workes of God to His honour, according to trueth, and modeſtie. Generation or begetting, is actively in the Parents; for the female is alſo an agent in reſpect of the feminine ſeed which ſhee affords: generation paſsively, is in that which is begotten. Conception is an action or paſsion concurrent or neceſſary to generation. For although the ſeed on both ſides bee afforded; yet if it bee weake, and vnfit for generation, as in luſtfull perſons, or if it bee not retained, and duely nouriſhed in the wombe, there can bee no conception. Therefore in this wonderfull generation of our Saviour, whereby he was made a naturall man, by naturall cauſes, as farre as they were incorrupted, there was alſo a conception neceſſary. The conception actively was in the Holy-Ghoſt, who prepared and fitted, firſt the minde of the Virgin (for if her actions or ſufferings herein had not beene voluntary, they had no way beene availeable unto her ſelfe for eternall life, then her body with all the powers and parts thereof, that ſhee might conceive, that is, both afford, retaine, and nouriſh that bleſſed tabernacle of Him that would dwell in us. The conception paſsively was either diſpoſitive, whereby the body of the Virgin was ſo fitted to conceive; or finall, whereby that which was conceived, was perfected in every degree according to all the naturall cauſes neceſſary thereto. And becauſe the Goly-Ghoſt was the chiefe agent, or worker in all this; therefore is the conception properly attributed unto Him.
(d) The conception was not by man.] That poore and baſe conceit of Ebion, Cerinthus, and their followers, unworthy of that ſoule which ſhould preſume to thinke on God, or His glorious workes, you reade before, Chap. 24. §. 4, 5, 6, 7. where it is ſufficiently refuted, and their reaſons anſwered; and before that, you might ſee it ſtrangled, by all the reaſons of the 22. Chapter.
CHAP. XXVI. Borne of the Virgin Mary.
SO the Infinite Wiſedome and Love of God delighted in man, that there is no kind of perfection poſſible to the creature, which hee hath not either manifeſted, or promiſed unto him. To frame and faſhion the body of Adam out of the earth, with His owne hands, to breath into him an immortall ſoule, was a wonderfull work, and one a…one. Out of that virgin man to take a rib, and thereof to make a woman, was a worke no leſſe wonderfull, and one alone. The ordinary propagation of man-kind is the third way for increaſe: becauſe Hee that was the Lord of all kindes here below, ſhould not be inferiour unto them in the poſſibility of bringing foorth his like. But that fourth and laſt way of mans generation, was that which out of the ſide of the virgin woman, brought out that man which ſhould reſtore and give perfection to all the reſt. More excellent than the third, which from corrupted and ſinfull parents, multiplies more corrupted and ſinfull children: more powerfull then the ſecond, which out of the more perfect ſex, brought out that which was leſſe perfect: more glorious and availeable to us then the firſt, which raiſed Adam out of duſt. For by this, God himſelfe to become one of us, tooke that which was ours, that he might give unto us, that which was His. And for the cleere proofe of this Article,
(a) That our Lord Chriſt was borne of a Virgin.
1. Let this be one ground, which the holy Virgin her ſelfe did ſtand upon Luke 1.34. That without the ſociety of man, it is a thing in nature utterly impoſsible, that any generation of mankind can be. Secondly, That which is impoſſible to nature, becauſe the power whereby nature doth worke is a limited power; and in the perfect kinds of things according to one rule, is yet poſſible to God Luke 1.37. Thirdly, That the workes of God Himſelfe, the author of Nature, are more noble, excellent, and perfect then thoſe of nature. Whereupon it will follow reaſonably, that ſith our Saviour could be borne of a virgin, if He would, it was covenient ſo to be; but He could, as it appeares by that which is ſaid, and alſo would, for ſo He declared it by His Prophet, Eſay 7.14. Behold a Virgin ſhall conceive and beare a Sonne. Therefore our Lord was borne of a virgin.
2. All the fulnes of perfection ought to be in Him who was to reſtore man to that perfection which he had loſt. Therefore as Chriſt our Saviour had a Father in heaven without a mother, being begotten of the ſubſtance of His father, by an unconceiveable and moſt glorious generation: So ought He in earth without a father to have a mother, without any taint or ſpot, a Virgin.
3. And ſeeing the Incarnation or Conception and Birth of the GOD of glory, was a grace and honour to mankind above all the creature; and a ſpeciall exaltation of her of whom Hee would be borne above all other women. Luke 1.28. if our Lord had not been conceived and borne of a moſt pure Virgin, then had He exalted the corrupted fleſh of mankind, and tainted with luſt, before that which was vncorrupt: which as in it ſelfe it had been inconvenient; ſo had it brought chaſtity and pureneſſe of life into contempt. But theſe things are inconvenient. Therefore it was neceſſary that the Saviour of the world ſhould be borne of a Virgin.
4. Neither was it beſeeming, neither was it poſſible, that the Creator of all things ſhould become a creature, but after a peculiar and ſpeciall maner, the moſt honourable and beſeeming that could be. But neither could any conception be more honourable than by the Holy-Ghoſt, nor any birth be more beſeeming than of a Virgin. Therefore ſo was He conceived, ſo borne.
5. Adam was not deceived but the woman, yet a virgin being deceived, was vntounto him the cauſe of tranſgreſſion. And leſt womankind ſhould ever be ſubject to the rebuke of man for this, therefore was it neceſſary that the Saviour ſhould bee borne of a virgin. For if, man had had any thing to doe in this generation of the Saviour, the woman had not ſo been quit from blame, in as much as man might have ſaid, That a woman could bring all mankind into ſinne, but without man ſhee could afford no helpe, which inequality had not been meet betweene them that are equall heires of the ſame glorious hopes. Therefore that the healing might bee ſo made as was the wound, it was requiſite that Hee that takes away our ſinne, ſhould be borne of a virgin. And thus is that fulfilled which is ſpoken Ierem. 30.17. From thy wounds I will heale thee, that is, as thy wound was made, ſo ſhall thy health be procured.
6. The virgin Eve was given to man for a helpe before him, yet ſhe brought him into ſinne, and the ſnares of the devill; but the purpoſe of God could not thereby be made void. Therefore that other virgine was ſhe that was eſpecially meant, who ſhould bring foorth that helpe of helpes in mans greateſt need. Therefore that face might anſwere to face, it was expedient that the Saviour of the world ſhould be borne of a virgin.
7 And ſeeing he was conceived by the Holy-Ghoſt, that no taint or luſt of ſinne might be in the conception: and that the ſubject of the action of the Holy-Ghoſt, ſhould be the moſt fit ſubject for ſuch a worke-maſter, and ſuch an action: and that a pure and uncorrupted body was moſt fit for ſuch a conception. Therefore it was alſo neceſſary that he ſhould be borne of a virgin. For it cannot be ſuppoſed, that God who came into that harbour of His mothers body, that he might ſanctifie it, would at his going out, leave it in worſe eſtate than He had found it.
8. One contrary cannot be an efficient cauſe of the other contrary. As to ſay, That that which is pure and holy, ſhould be the cauſe of any impurity or corruption. But the conception which was the cauſe of this Birth was moſt pure, as having the Holy-Ghoſt the author thereof. Therefore could not the conception be any cauſe to take away the virginity of Chriſts mother. For ſo that divine worke of the Holy-Ghoſt ſhould have been ordained to an end more vnnoble then the worke; whereas the end is euer more excellent than thoſe things that are ordained for the end. So alſo He that commanded parents to be honoured, ſhould have brought a ſpot upon His owne mother, if by His birth her virginity had been impaired, which was not impaired by his conception. But theſe things are impoſſible. Therefore He was borne of a virgin.
9. The birth of that child which is ſupernaturall, as being both God and man, muſt needs be moſt noble and ſupernaturall. But it could not be moſt noble, if it were with the diſpoyling of the mothers virginity, nor yet in the higheſt kind ſupernaturall, if it were not of a virgin. And this is that myſtery which all the Churches, ſtiled in Cant. 3.11. by the name of the daughters of Sion, are called to take knowledge of. Goe forth ô ye daughters of Sion, behold King Solomon, with the Crowne wherewith His mother crowned Him in the day of His eſpouſals, and in the day of the gladneſſe of His heart. And that becauſe all the myſteries of our ſalvation were accompliſhed in His humanity.
10. Thus as God both by Himſelfe and by His Prophets hath ſhewed, that theſe things ſhould thus be fulfilled: So in the time appointed was Chriſt our Lord borne of a virgin. The holy authorities are, Firſt, that which is Geneſ. 3.15. The ſeed of the woman ſhall bruiſe thy head, and if of the woman onelyonly, as the promiſe ſtands, without any ayde or mention of man, then muſt the conception of neceſſity be by the Holy Ghoſt, who ſhould give activity and working unto the female ſeed: and the birth being (as it beſeemed) anſwerable to the conception, muſt of neceſsity be of a virgin. Neither yet doth this abate any thing of the true and perfect humanity of Chriſt, that He was made man onelyonly of the female ſeed. For ſeeing every ſecond cauſe workes onelyonly in the ſtrength of the firſt and chiefe cauſe; it is plaine, that whatſoever the ſecond cauſe is able to doe by the vertue of the firſt, that firſt is able to doe by it ſelfe. And therefore God who made man of the duſt of the earth, could alſo without any action of the manly ſeed, produce a perfect man of the ſeed of the Virgin, in which ſeed the whole humanity was, although it was not able to moove it ſelfe to the perfection of kind. Another text is that of Eſay, cited before, Behold, a virgin ſhall conceive and beare a Sonne; and ſuch a birth could never be, but that the conception muſt be by the Holy-Ghoſt; And therefore it is ſaid, The Lord himſelfe ſhall give you a ſigne, becauſe He was the onelyonly worker. That text of Ieremiah 31.22. The Lord hath created a new thing in the earth: A woman ſhall compaſſe a man: doth inforce as much as the former. But what new thing is this? Is any thing more uſuall then a woman with child? But this is the newneſſe, That a woman who never knew man, ſhould compaſſe foreign Gaber, that mighty One, even God and man in one perſon. For ſeeing it was a new thing, it muſt be ſuch as never was before, a miracle in the birth of a man, which could onelyonly bee in this, That He ſhould be conceived without a father among men, and borne of a mother that was a maid, as it is ſaid, Matth. 1.25. That Ioſeph knew her not, till ſhee had brought foorth. The text of Ezech. 44. you ſhall heare by and by. And beſide theſe texts that are plaine and manifeſt, others may ſeeme to import as much, as that in Eſay 9.7. foreign Lemarbeh hamiſcah, to the increaſe of His dominion; where from that cloſe Mem, ſignifying in their later Arithmeticke 600, and is not uſed but in the end of a word, ſome will define the time from the fourth yeere of Achaz to the birth of Chriſt 600. yeeres, but it holds not. Others from thence will fetch the name Maria with as much adoe. See Pet: Galat. lib. 7. cap. 13. and lib. 4. cap. 10. But I like beſt of their opinion who thinke, that the perpetuall virginity of Saint Mary was meant hereby; yet will I rather profeſſe my ignorance, then preſume to offer you any thing whereof I am fully perſwaded.
Notes.
(a) THat our Lord Chriſt was borne of a virgin,] It was a worthy ſaying of Athanaſius in Epiſtol: Cathol. foreign. The ſumme of our faith is the conſubſtantiall Trinity: and the true God borne of the virgin Mary. And well it accords with that of our Saviour, Iohn 17.3. This is eternall l…fe, to know Thee the onelyonly t ue God, and whom Thou haſt ſent Ieſus Chriſt. Whereto you have the full teſtimony of the devill himſelfe, in that with all his might he hath perſecuted the profeſſors of this trueth, and endeavoured to deface it with ſo many errours, as he by his miniſters hath broached to the contrary. Some you have ſeene before, Note (g) on the 24. Chapter; Some you ſhall have here in briefe againſt this Art…cle; And they either concerne the Body of Chriſt, § 1. or his Soule, § 2. or elſe the Virginity of his mother, § 3.
Sect. 1 §. 1. Simon the Witch according to that ſpirit of Antichriſt.] 1. Iohn 4.3. denied that Chriſt was come in the fleſh; and ſo at once made voyd the Goſpel of Chriſt.
2. Valentinus denied that Chriſt had a true and humane body, but onelyonly heavenly and ſpirituall, in which he …aſſed thorow the Virgin Mary, as water thorow a pipe, without taking any fleſh of her. To the ſame purpoſe Cerdon, and after him Marcion, denied Chriſt to have beene borne of the Virgin Mary, or to have had any manly body at all, but onelyonly heavenly, or to have ſuffered but onelyonly in ſhew.
3. Apelles thought the body of Chriſt to bee a true ſubſtantiall body, but yet to have beene borrowed, partly of the ſtarres, from which hee tooke ſomewhat, as Hee came downe from Heaven, and partly of the Elements; which body after He had riſen from the dead, was againe returned into the proper principles. The madnes of the Manichees is as much as all the former came vntounto, and both the one and the other unworthy your hearing, ſaving that you may give thanks vntounto God, that hath kept your heart upright in the holy faith of Chriſt, yet ſhall you ſee them briefly examined, note (a) in the end of the Chapter following.
Sect. 2 §. 2. But the errors of Arius, and Apollinarius, concerning the ſoule of Chriſt muſt heere bee ſifted a little neerer. Arius held that Chriſt tooke of the Virgin the humane fleſh onelyonly, and not the humane ſoule, but that the Word did ſupplie all the faculties of the ſoule in Him.
2. The Apollinariſts called alſo Dimaeritae, ſometime denied that Chriſt tooke any fleſh of the Virgin, but ſaid, that Hee was perfect man while hee was yet in heaven, before He was borne of the Virgin; and that that ſame body of His was equall and conſubſtantiall to the Divine Nature, becauſe He made it unto Himſelfe of the Divine being: So that although He were borne of the Virgin; yet was He in her body as in a place, not as one of the ſame nature with her. And theſe Hereticks though mungrells of Apollinarius, and Marcion, yet Apollinarius was accounted their Syre.
3. Others among them, affirmed that Chriſt tooke a body of the Virgin, which was alſo enlived with a living, but not with a reaſonable ſoule. And hence had they their name Dimaritae, becauſe they give theſe two third parts of the manly being unto Chriſt, but ſaid that a ſuperceleſtiall underſtanding ſupplyed the want of the reaſonable ſoule. Theſe Hereticks were either moſt differing, or moſt un…erta…ne in their opinions, as you may find by Socrat. Eccleſ. hiſt. lib 3. cap. 36. So by Athanaſ. Epiſt. ad Epict. Epiſt. de Incarn. Dom. and orat. de Salut. adventu D. I. Chriſti, both againſt this opinion of Apollinaris: And becauſe both theſe opinions are againſt this Article, you ſhall firſt ſee the reaſons of Athanaſius againſt his firſt poſition: his ſecond errour ſhall goe in common with that of Arius.
1. The firſt reaſon of Athanaſius is this. The Trinity onelyonly is vncreated, but fleſh had the beginning of man. But Apollinarius might except by his owne poſitions; That the Sonne made His body conſubſtantiall to Himſelfe of the Divine being.
2. Whatſoever is ſubject to ſufferance, is created. But Chriſt ſuffered for us. Therefore by a created body. All is moſt true. Yet Apollinarius might except againe by his owne poſition. The Word became fleſh, and that Word was uncreated, therefore alſo that fleſh into which the Word was changed. But I looſe time to dally thus with theſe Hereticks. Therefore for full oppoſition to this hereſie and the reſt recited before of Valentinus, Marcion, Apelles and their rabbles, conſider theſe reaſons which are brought, Chapter 20. to proove that the Mediator for the ſinne of man muſt bee man, and ſee how they accord with the Scr…ptures there cited. Se alſo Galat. 4.4. and Phil. 2.6, 7.
You may ſee the reaſons of Apollinarius for his opinions, in Epiphanius haereſ. 77. of which I thinke theſe are the beſt.
1. A true man y body▪ is onelyonly by the male-ſeed. But Chriſt was not ſo begotten. Therefore Hee had not a true manly, but a heavenly body.
Anſwere. The propoſition is falſe. For Adam was not of manly ſeed, yet that true man, from whom all humane nature deſcended. Neither was our Lord leſſe perfect man becauſe hee was not ſo begotten; See the 10. reaſon before.
2. That which the Scripture hath pronounced ſinfull, may not bee given to Chriſt. But the fleſh luſteth againſt the ſpirit, Gal. 5.17. and ſo is ſinfull: therefore not to bee given to Chriſt.
Anſwere. That text of the Apoſtle is taken by a Metonymia. For the fleſh is not ſinfull, but the luſts that dwell in the fleſh are againſt the ſpirit, and ſinfull. But Chriſt tooke the creature, not the ſinne that dwelt therein.
Againſt the errors about the ſoule of Chriſt, whether that of Arius, or Apollinarius, or them that had broached the opinion before their time, that Chriſt had not an humane ſoule, Ignat. Epiſt. ad Philadelph. you ſhall have the moſt effectuall reaſons out of Athanaſius Epiſt. de Incarn. D. I. C. contra Apoll.
1. There were ſo many parts in Chriſt living, as He was reſolved into, when He was dead. But He was reſolved into two, the body which was buryed, and the ſoule which went downe to hell. Therefore there were two parts of Chriſts humane being; a body, and a ſoule, which two together, doe make a whole and perfect man.
2. If either the Word, or a ſuperceleſtiall underſtanding had beene in a ſenceleſſe body, then could not that body have felt either paine without, or (much leſſe) inward griefe. But the ſoule of our Saviour was heavy unto death, Mat. 26.38. Therefore Hee had a humane ſoule.
3. A thing of one kind, cannot bee given as a fit ranſome for a thing of another kind; but a body muſt bee given for the ranſome of a body, and a ſoule for the ranſome of a ſoule. Therefore that Chriſt might be a ſufficient Redeemer, it was neceſſary that He ſhould have both an humane body, and a humane ſoule.
4. If either the created Deitie of Arius, or the ſuperceleſtiall ſpirit of Apollinarius had beene in Chriſt in ſtead of the humane ſoule, then could He not have given His ſoule for His ſheepe. But Hee was that Good Sepherd, which ſaid downe foreign His owne ſoule, or life for His ſheepe; Iohn 10.11. Therefore He had a humane ſoule.
5. If Chriſt had not had a ſoule, by the departure of which His body was dead; then had not He by His death deſtroyed him that had the power of death. Hebr. 2.14. neither had he triumphed over death, by His reſurrection, neither had Hee beene a ſufficient ſacrifice and redemption for them that were dead in treſpaſſes and ſinnes; and ſo had His comming beene in vaine. But all theſe things are impoſsible. Therefore Hee was in all things like His brethren, except their ſinnes. Hebr. 2.17.
6. If Chriſt had had either a life-leſſe body, or ſenſitive onelyonly; and in ſtead of the humane ſoule, either a created deitie, or a ſuperceleſtiall ſpirit; then had He beene neither God nor man, and ſo an unmeet and inſufficient Redeemer of the world. For neither had ſuch a body beene perfect man, neither is a ſuperceleſtiall ſpirit, nor a created deitie perfect God.
Yet had Apollinarius his reaſons, though hee erred from the truth; and by his reaſons, it ſeemes that he had moſt reverent thoughts of Chriſt. For thus he argues.
1. Mans ſoule is the ſeate of ſinne; of anger, concupiſcence, and the like. But theſe things could not be in Chriſt. Therefore neither the humane ſoule, in which onelyonly they dwell.
Anſwere. Anger, ſorrow, compaſsion, ioy, and ſuch motions of the ſoule, are either ordinate, which are ſubject to Wiſedome, and the rules of the divine Iuſtice, expreſſed in the Law of God, and theſe were in Chriſt, and were not ſinfull. But the inordinate affections onelyonly are ſinfull, and could not bee in Him which knew no ſinne.
2. Two perfect things in their perfection could not poſsibly become one. Therefore that the God-head with the man-hood might become one Mediator, it was neceſſary that the man-hood ſhould bee aſſumed imperfit; otherwiſe the Mediator had been two perſons.
Anſw. This argument was anſwered before, Note (g) Chapter 24. § 8. Yet in briefe, I ſay, that the word perfect, h…th a two-fold meaning. For the God-head tooke the Man-hood unto Himſe…fe perfect, that is, According to thoſe parts wherein the perfection of the Man-hood doth conſiſt, of Body and Soule. But as our Lord in His child-hood did grow in Age, Stature, Wiſedome, &c. So before His birth did he grow from ſtate to ſtate, till the full time of naturall birth. And thus the Man-hood was aſſumed imperfect, that is, Not yet having attained unto that perfection whereto it was deſtinate, in the Birth, the Youth, the Manly age and ſtate. Therefore that feare of Apollinarius, of two perſons in Chriſt, was needleſſe. For beſide this, that the Humane nature was both conceived, and taken to the Divine in one inſtant, nothing in mankind can be called a perſon till it be living, and that it be per ſe ſola of it ſelfe, which ſeemes not to be before the birth. But this is without doubt, that that which is ſuſtained, or hath the being in another, can no way of it ſelfe be accounted a perſon. But it is manifeſt, that the Humanity of Chriſt is ſuſtained onelyonly in His divinity. You know the received opinion touching the originall of the Soule.
§ 3. Though by all theſe heapes of Arguments, which you may read from Chapter 21. to this place; I have beaten out the braines of that beggerly Brat of Ebion, which affirmed that our Lord was begotten by Ioſeph of his wife Mary, as all other children; yet you may ſee, how the ſtinke of that carcaſe doth riſe vp againſt this Article, that He was borne of a Virgin; ſo dangerous a thing an hereſie is in matters of Faith. But for anſwere to thoſe reaſons that are brought hereto; you may reade the Note (g) §. 4. on the 24. Chapter before. And although it bee proved by infallible arguments, that is to ſay, from authority of Holy Scripture, and reaſons drawne there-from that our Lord Ieſus was both conceived, and borne of a Virgin, that Hee might be free from originall ſinne, whereto all the race of man-kind is ſubject, which are begotten and borne according to the common law of humane generation, yet would I not be underſtood in any thing which I hauehave ſaid thereto, to ſpeake contrary to that which the Apoſtle hath, Heb. 13.4. That marriage is honourable among all men, for whom it is neceſſary. But notwithſtanding the reaſons that Chriſt muſt be borne of a Virgin, the mind will ſtill be asking, how He could bee truely man, and yet His mother a Virgin? Seeing wee have deteſted the hereſies of Valentine, Apelles, and all ſuch madneſſe. Whereto I anſwere. That the myſterie of the Goſpel is, as the treaſure of the unſearchable riches; ſo of the manifold Wiſedome of God, into which the Angels deſire to looke, Eph. 3.8.10. 1. Pet. 1.12. And therefore the pure and ſimple truth of God being delivered unto you, by His holy Apoſtles and Prophets, and after, being made manifeſt by ſuch proofes as reaſon cannot except againſt; it may ſeeme an unreaſonable thing, yet further to require ſatisfaction for the poſsibilitie thereof. For to an infinite power, all things are poſsible. And as our Saviour was conceived, ſo alſo was Hee borne, and His mothers Virginitie ſaved; As He came to the Apoſtles when the dores were ſhut, Iohn. 20.19.26. But (you ſay) His body was then changed and made Spirituall, He being raiſed from the dead. I confeſſe it. But yet that power by which He hid, or made Himſelfe inviſible, Luke 4.30. Iohn 8.59. and 12.36. by which He walked on the waters, Iohn 6.14. by whi…h He filled the world with wonders, and that before His body was raiſed from the dead. Beſide it is not unreaſonable for us to thinke that as the woman by whom ſinne was brought into the world, was brought out of the ſide of Adam: ſo that man by whom the ſatisfaction for our ſinne was made, might likewiſe bee brought out of the ſide of the Woman. For as it was ſufficient for our redemption, that our ranſome was paid in our whole and perfect nature, taken of the Virgin: ſo was it likewiſe more honourable, and beſeeming the Lord of Glory, having taken our fleſh, to be ſo borne. Bu… Eve (you ſay) was ſo brought to being, while Adam was in a deepe ſleepe. I anſwer, that it is not utterly improbable that the Virgin likewiſe in that birth was faſt aſleepe. For firſt, it was in the night, the time of ſleepe. Luke 2.8. And it was according to all reaſon, that ſhee which had conceived without pleaſure, ſhould alſo bring forth without paine. And although I affirme not this of any neceſsitie to bee beleeved; yet among thoſe many of whom you reade, Luke 1.1. which ſet forth the declaration of theſe things, that Goſpel which was ſaid to be written by Saint Bartholmew, affirmes thus much. Howſoever, I thinke that Ierom ſpake too boldly, Dialog: 2. adverſus Pelag: Deum per genitalia virginis natum. Neither can I give my conſent to Tertullian, lib. de carne Chriſti: virgo quantùm à viro, quantùm à partu non virgo. That Mary was a Virgin in reſpect of her husband, but no Virgin in reſpect of her Sonne. For this in Iovinian was juſtly accounted an hereſie. Aug. hereſ. cap. 82. And that becauſe it is contrary to the voice of the Prophet, Behold a virgin ſhall bring foorth a Sonne. I, but Luke 2.23. ſaith that He was preſented according to the Law. Every male child, that firſt openeth the womb…, ſhall bee holy to the Lord, which may ſeeme to belong ſo properly to Chriſt the holy One of God, as to none other.
Anſw. I queſtion not the birth, but the maner onelyonly. And ſeeing it could not be but miraculous, all confeſsing that it was not painefull: I ſay that to Him who onelyonly hath the power of miracles, all things are eaſie alike. And although the bleſſed Virgin at her Churching brought her offering commanded by the Law, to ſhew her thankefulneſſe and obedience; yet doth it not follow thereupon that ſhe was no virgin, as other women are, or needed any purification for that birth, or that her Son was either borne or begotten as other children. But the virginity of the mother of God is impugned, not onelyonly by theſe Ebionites, but alſo by them that were called Antidicomarianitae, or Antimaritae, that is, oppoſites to the Virgin Mary, of whom one Helvidius an vnletter'd fellow, ſometime a ſcholler of the Arians, was ſaid to be chiefe, about the yeere 389. Obiect. 1 Now his opinion was, That after Chriſt was borne, His mother had other children by her husband Ioſeph: And that becauſe it is ſaid, Matth. 1.25. That Ioſeph knew her not till ſhe had brought foorth, from whence hee would conclude that after that, he knew her. Though in the ſence of Helvidius this be unlikely, Ioſeph being foureſcore yeeres old when he tooke her to wife, as Epiphanius writes haereſ. 28. and that ſhe knowing how ſhe had conceived, vowed perpetuall virginity, her husband conſenting thereto, See Numb. 30.7. yet the argument is onelyonly from the doubtfull ſignification of the word Knew, which in this place hath reference vntounto the 18, and 19. verſes, where Ioſeph ſuſpecting her honeſty, thought to put her away; but not daring to doe that, being forbidden by the Angel, he tooke her, but yet knew not, that is, was not yet fully perſwaded by his dreame that ſhe was with child by the Holy-Ghoſt. But when ſhe had brought forth her Sonne; then, By her miraculous deliverance, By the miracle toward the Shepherds, By the prophecie of Simeon and Anna, By the comming of the Magicians from the Eaſt-countrey, By the admonition of the Angel to flee into Egypt, and the ſlaughter of the Innocents that followed thereon, he knew her to have bin with child by the Holy-Ghoſt, and ſo to bee His mother that was the Saviour of the world. Others had rather anſwere from the meaning of the word till, unto or untill, which with a negative, in the time to come, may ſignifie as much as never, as it is ſaid of Michal 2. Sam. 6.23. That ſhe had no child till the day of her death; As on the other ſide, with an affirmative, it may ſignifie ever, as Matt. 28.20. I am with you alwayes unto, or untill the end of the world; not that he then forſakes them; for whom He loves, he loves unto the end, that is eternally.
Obiect. 2 Moreover, it is there ſaid, that ſhe brought foorth her firſt begotten Sonne, whence Helvidius concluded that ſhe had another Son afterward. But Chriſt is not called the firſt begotten of his mother, becauſe ſhe had other children after Him, but becauſe ſhe had none before him. So firſt begotten in this place, is as much, as only begotten. For as he was the only begotten of his father according to His divine nature, becauſe he was the perfect Son of a perfect Father; So was it fit that He ſhould alſo be the onelyonly Sonne of His mother, becauſe as Hee had in Himſelfe all the perfection of Sonſhip; So by His birth had Hee given to His mother the perfection of mother-hood above all women
Obiect. 3 3. But in Matth. 12.46. and ſundry other places, His brethren are mentioned. I anſwere; The name of Brother belonged indifferently to all the men of the ſame family or kindred, as Abram ſpake to Lot, Gen. 13.8. Wee are brethren, as the Sychemites acknowledged Abimelech their Brother, Iudg. 9.3. So all the Iſraelites call Benjamin, and by a Synecdoche, his tribe their Brother, Iudg. 20.23, though he had been dead above 400. yeeres.
Therefore againſt Helvidius, beſide theſe conjectures, either of Maries vowed virginity, or that old age of her husband: or thoſe probabilities with ſanctified minds more then probable; That the Virgin her ſelfe had been moſt unthankefull, if ſhe had not been content with that glorious Son, for whoſe fa…e the holy women before her deſired to be mothers: and if ſhe ſhould wilfully have ſtained that virginity which ſhe knew to have been ſo miraculouſly preſerved unto her: And Ioſeph likewiſe having received the gift of continence, had been too preſumptuous, if he had not forborne that ſanctified body, whom by the meſſage of the Angel, and ſo many miracles he knew to have conceiued by the Holy-Ghoſt. Let vsus looke to that which is the maine purpoſe and intent of the Scripture, that in the ſetting up of that Kingdome which ſhould be eſtabliſhed unto David for ever, 2. Sam. 7. from verſ. 12. to 17. Dan. 2.35.44. And although this Kingdome was to be a ſpirituall Kingdome of Grace and Glory, Ioh. 8.36. yet that is not firſt which is ſpirituall; but naturall; So that our Lord IESVS, according to the right of naturall deſcent by His mother, See Luke 3.5. ver. 24, &c. and of legall right by His father Ioſeph, See Matth. 1. was the true and lawfull King of the Iewes, as he is confeſſed by the Magi from the Eaſt, Matth. 2. proclaimed by Pilate, Iohn 19.15, 19. and profeſſed by Himſelfe, Iohn 18.37. and that not by any reſerved and doubtfull meaning, but by a plaine and direct anſwere, according to the q eſtion of Pilate, Art thou the King of the Iewes? For, for this cauſe was he borne, that He might beare witneſſe to the trueth. He therefore being both lawfull and naturall King of the Iewes, according to His deſcent from David, and that by an unqueſtionable right of deſcent, as the ſucceſsion of that Kingdome had ſtood from David to Iehojaki… above 400. yeeres, and after the captivity, from Zorobabel to Ianna Hircanus almoſt 300. yeeres, and that by the covenant of God Himſelfe to David, which was to be eſtabliſhed in Chriſt for ever; it muſt follow of neceſsity, that Ioſeph had no children by Mary his wife, as Helvidius barked. For ſo the right of that title to the Kingdome of David, ſhould have been to that heire who had the right by naturall deſcent from both parents, rather then to him which had right onelyonly by His mother and adopted father. Neither had this which I plead, been good onelyonly for Ioſephs ſonnes, but alſo for his daughters (if he had had any by Mary his wife) as it appeares in the caſe of the daughters of Zelophehad, Numb. 26.7, 8. Wherefore ſeeing it cannot be ſuppoſed but that the holy Virgin, bleſſed above other women, and freely beloved, ſhould not have bin denied the bleſsing of children, if ſhe had deſired any after her Son IESVS, it will follow of neceſsity, that for the eternity of Davids kingdome, to which our Lord had the only right, not by intruſion, or diſannulling of a better title, I meane in civill right; He was that ſtone cut out without hands, that ſhall fill the whole earth, and that the bleſſed body of his mother, according to that viſion of Ezechiel 44. was that Eaſt-gate, or ordinary way of entrance into mankind in which the Prince did ſit to grow before the Lord, as he that eates bread; even untill the time of His birth when He ſhould goe out thence perfect man. And becauſe the Lord God of Iſrael had entred in by that gate, Therefore ſhould it be ſhut that no man might enter in by it, but that the holy Virgin ſhould continue a virgin as in the conception, and birth; ſo for ever after a virgin. For neither had the outward Sanctuary of the Tabernacle, nor of the Temples afterward, any ſuch ſecluded gate, but that both Prieſts and People did go in and out thereat, to doe their dayly ſervice. So then that myſticall Temple of Ezechiel, muſt needs intend the Temple of the Virgins body, by which God Himſelfe entred into our Tabernacle, and came forth God-Man, bleſſed for ever, Amen.