The Pattern of Wholesome Words, Chapter 15 – Chapter 16
CHAP. XV. Of Christ as borne of a virgin.
THirdly, in that our Sauiour was borne of a Virgin it may serue
For Information, and so
1. Concerning the maruelous wisdome of God in the maner of our saluation: By a woman came sinne and death into the world: and loe here the seed of the woman breakes the Serpents head. The diuell got to be the god of the world by beguiling a woman. Now see how the Lord hath deuised to destroy his dominion by one made of a woman: they were both Virgins, affianced to husbands, but not yet knowne of man.
But might some one say,Obiect. This is beyond beliefe, that a Virgin should bring forth, and yet remaine a virgin, hauing neuer knowne man, this seemeth to be incredible.
If it had been a thing,Solution. which had no resemblance in nature: yet it had been nothing to beleeue the power of the God of nature: but yet there is instance of things borne in nature without generation. The Bees hauehave young, and yet know not marriage. The Easterne bird the Phenix is borne, and new borne successiuely, and yet without parents; and shal we hold it beyond beliefe for God to doe this great work vponupon him, yt was to restore the world. Christ is like ye flower, which hath the heauen for father, and the earth for mother.
Obiect.But how can it become the greatnesse of the Sonne of God, to abase himselfe to lie in the wombe of the Virgin?
Solution.The Sunne in the firmament receiues not infection from any place, nor can any thing cast into the fier steine it; much lesse can the Sonne of God be polluted by being borne of a Virgin.
2. Secondly, this may furnish vsus with an argument against Transubstantiation. The Scripture teacheth vsus to beleeue, that Christ was made of a woman, Gal. 4.4. but not a word is there, that hee should bee made of a piece of bread.
Secondly, hath God created this new thing in the world, that a woman should compasse a man? why then doe we go about? why loose we our labour? Why settle we not our hearts directly vponupon this Iesus, who is assigned vsus thus wonderfully of God to bee our way, our light, and our life? This very doctrin was vsed long since to rebuke mens extreme distractions, and losse of time, and labour in the way to the Kingdome of heauen, Ier. 31.21.
Yea, this doctrine ought to be vntounto vsus Gods signe, that he will deliuer vsus certainely, and fulfil al his promises; and it extremely threatens the vnbeliefe of man, as the Prophet Isaiah vrgeth it in the daies of Ahaz, Isaiah 7.14.
Thirdly, this should kindle in vsus a vehemēt desire to hauehave God reueale his sonne in vsus, and to hauehave Christ borne in our hearts: we thinke the Virgin blessed aboue women, that Christ was conceiued in her wombe; why certainely it is a great wonder, and wee were blessed amongst men and women, if the Lord Iesus bee conceiued in our hearts, and we keepe our selues chast virgins to him.
There hath been foure waies of making man:
1. The one was to make man without either man or woman; so was Adam made.
2. The second was to make man without a woman, so was Eue made.
3. The third was to make man by both man and woman, and so we their posteritie are made.
4. The fourth way, was to make man without man by the woman only, and so was Christman made.
Now if wee admire the first, second, and fourth of these; why should wee not also admire the creating of a man, without wombe, euen in the heart of a man: Is it not a great wonder, that the Sonne of God should be formed in our breast; and yet such is the worke of God in the new birth of a Christian: Christ is formed in them, Galath. 4.9. My little children, of whom I trauell in birth againe, vntill Christ be formed in you.
CHAP. XVI. Of the personall vnion.
ANd thus of the birth of Christ of a Virgin. The personall vnion may serue both for information, and for consolation.
For information, concerning the maruellous glory of Christ, especially of the exaltation of the humane nature. Heere is an vnion singularly wonderfull, and wonderfully singular. Nay, what say I, a vnion? Why? there bee so many vnions in Christ, that worthily all may bee said to bee gathered together in one in him. There is a naturall, personall, mysticall, and sacramentall vnion in Christ.
The naturall vnion is with the Father and the holy Ghost, in one nature or essence.
The personall vnion is this of the diuine nature with the humane in one person.
The mystical vnion is of Christ with the Church, in one body.
The sacramentall vnion is of the body and blood of Christ with bread and wine in one ordinance. This vnion is not a vnion of inhabitation, as God dwels in the Saints: nor of consent only, as the faithfull are one in the Father and the Sonne: Nor of commixtion, as water and wine are one: nor of combination, as two boords fastened together are one: nor of composition, when of two things is made some third thing in one. But it is (I say) a personall vnion, the humane nature of Christ being assumed into vnion with the person of the Sonne of God.
From whence ariseth:
A speciall manner of subsisting in the humane nature of Christ, differing from other men. For soule and body make a person in other men, but not so in Christ. For his soule and body are borne vp and subsist in his diuine nature. As the luie or Misseltoe growes without a root of it owne vponupon the body of another tree; so is it with the humane nature of Christ: As soule and body in vsus make one man: so God and man make one Christ in him.
A communication of proprieties; so as that which is proper to one nature, is attributed to the whole person: so the Sonne of God was crucified, & bought the Church with his blood, 1. Cor. 2.8. Act. 20.28.
The collation of gifts vponupon the humane nature after an vnspeakable manner: In respect of which the humane nature of Christ doth excell all creatures for wisedome, goodnesse, holinesse, power, maiesty, and glory, in as much as the God-head dwelles in him bodily, Col. 2.9. For in him dwelleth all the fulnesse of the God-head bodily; and so the second Adam doth farre excell the first.
It was needfull Christ should be God and man in one nature.
1. That so he might reconcile or make God and man one againe.
2. That so hee might bee a meet Mediator, as being a kin to both parties.
3. That he might pacifie God by his death, which he could neither feele as God, nor ouercome as man.
4. That the works of redemption done in the flesh, might bee sufficient price for sin, by which the infinite God was wronged.
Here is also consolation in this doctrine: for hence ariseth manifest reason of hope of pardon, and peace with God; and besides, out of his fulnesse wee may now all receiue grace, and a supply for all our wants. Heere wee hauehave all the treasures of wisdome and grace in Christ-man; and hee is now able to be a fountaine of more good to vsus, then euer the first Adam was of euill.