Looking Unto Jesus, Book 4 · Chapter 1

Looking Unto Jesus · Book 4 · Chapter 1

p. 117CHAP. I.

Luke 2.15. Let us now go even to Bethlehem, and ſee this Thing.

SECT. I. Of the Tidings of Chriſt.

IN this Period, as in the former, we ſhall firſt lay down the Object; and ſecondly, direct you how to Look unto it.

The Object is Jeſus, carrying on the Work of Man's Salvation, in His firſt Coming in the Fleſh, until His Coming again. But becauſe in this long Period we have many Tranſactions, which we cannot with Conveniency diſpatch together; we ſhall therefore break it into ſmaller pieces, and preſent this Object, Jeſus Chriſt: 1. In his Birth. 2. In his Life. 3. In his Death. 4. In his Reſurrection. 5. In his Aſcenſion, Seſſion at God's Right Hand, and Miſſion of his Holy Spirit. 6. In his Interceſſion for his Saints; in which Buſineſs he now is, and will be employed till his Second Coming to Judgment.

1. Firſt, For the Tranſactions of Jeſus in His Birth: Some things we muſt propound before, and ſome things after his Birth; ſo that we ſhall continue this Period till the Time of John's Baptiſm, or the Exerciſe of his Miniſtry upon Earth. Now in all the Tranſactions of this Time, we ſhall eſpecially handle theſe: 1. The Tidings of Chriſt. 2. The Conception of Chriſt. 3. The Duplicity of Natures in Chriſt. 4. The real Diſtinction in that Duty. 5. The wonderful Union, notwithſtanding that Diſtinction. 6. The Birth of Chriſt. 7. Some Conſequents after his Birth, whil'ſt yet a Child of Twelve Years old.

The Firſt Paſſage in Relation to his Birth, is, The Tidings of Chriſt: This appears, Luk. 1.26, 27, 28, &c. And in the Sixth Month, the Angel Gabriel wat ſent from God, &c.Luk. 1.26, 31.Luke 1:26Luke 1:31 I ſhall a little inſ…ſt on ſome of theſe Words.

1. The Meſſenger is an Angel. Man was too mean to carry the News of the Conception of God: Never any Buſineſs was Conceived in Heaven, that did ſo much concern the Earth, as the Conception of the God of Heaven in a Womb of Earth; no leſs therefore than an Angel was worthy to bear theſe Tidings; and never Angel received a greater Honour, than of this Embaſſage. Angels have been ſent to divers; as to Gideon, Manoah, David, Daniel, Eliah, Zechariah, &c. And then the Angel honoured the Meſſage; p. 118but here's a Meſſage that doth honour the Angel; he was highly glorious before; but this added to his glory, Indeed, the Incarnation of God could have no leſs a Reporter than the Angel of God: When God intended to begin his Goſpel, he would firſt viſit the World wirh his Angel, before he would viſit the World with his Son; His Angel muſt come in the Form of Man, before his Son muſt come in the Nature of Man.

This Angel ſalutes the Virgin; Hail, thou that art highly favoured, the Lord is with thee; bleſſed art thou among Women. Luke 1.28.Luke 1:28Many Men and Women have been, and are the Spiritual Temples of God; but never was any the material Temple of God, but only Mary; and therefore, Bleſſed art thou amongſt Women: and yet we cannot ſay that ſhe was ſo Bleſſed in Bearing Chriſt, as ſhe was in Believing in Chriſt; her Bearing indeed was more Miraculous, but her Believing was more Beneficial to her Soul: that was her Priviledge, but this was her Happineſs. Chriſtians, If we believe in Chriſt, and if we obey the Word of Chriſt, we are the Mothers of Chriſt: Whoſoever doth the Will of My Father which is in H…aven, Mat. 12.50. Luke 11.27.Matt 12:50Luke 11:27he is my Brother, and Siſter, and Mother. Every renewed Heart is another Mary, a ſpiritual Sanctuary of the Lord Jeſus. It was the Woman's Acclamation, Bleſſed is the Womb that bare thee, and the Paps that gave thee ſuck: True, ſaid Chriſt; but that Bleſſing extends only to one: I will tell you how many are Bleſſed, and rather Bleſſed; yea, Verſ. 28.rather Bleſſed are they that hear God's Word, and keep it: Bleſſed are they that ſo incarnate the written Word by doing it, as the Bleſſed Virgin gave Fleſh to the Eternal Word by bearing it; thoſe that hear and keep God's Word, are they that Travel in Birth again, until Chriſt be formed in them. Gal. 41.9.Hearing, they Receive the Immortal Seed of the Word, by a firm Purpoſe of doing they conceive, by a longing Deſire they quicken, by an earneſt. Endeavourr they travel, and when the Work is wrought, then have they incarnate the Word, and Chriſt is formed in them. In this Reſpect was Mary …leſſed; and I make no queſtion, but in this Reſpect alſo the Angel calls her Bleſſed, and Elizabeth calls her Bleſſed, and Simeon calls her Bleſſed, and She calls her ſelf Bleſſed, and all Generations call her Bleſſed, and God Himſelf calls and makes her Bleſſed; yea, as Paul ſaid, Cometh this Bleſſedneſs on the Circumciſion only? ſo, cometh this Bleſſedneſs on the Virgin only? No,Rom. 4.9. Mat. 5.3, 4, 5. Pſal. 32.2.Rom 4:9Matt 5:3Matt 5:4Matt 5:5Ps 32:2 even Bleſſed are the Poor in Spirit, Bleſſed are they that mourn, & Bleſſed are the Meek; and Bleſſed are they, whoſe Sins are not imputed. Even theſe hath God bleſſed with Spiritual Bleſſings in Heavenly Places; and theſe ſhall Chriſt entertain with a Come ye Bleſſed of My Father.

Luke 1.29.Luke 1:293. This Virgin is Troubled at this Salute. She might well be troubled; For, 1. If it had been but a Man that had come in ſo ſuddenly, when ſhe expected none; or ſo ſecretly, when ſhe had no other Company; or ſo ſtrangely, the Doors being probably ſhut; ſhe had cauſe to be troubled: How much more, when the ſhining Glory of the Angel ſo heightned the Aſtoniſhment? 2. Her Sex was more ſubject to fear: If Zachary were amazed with the ſight of this Angel, How much more the Virgin? We flatter our ſelves how well we could endure ſuch Viſions; but there is a difference betwixt our Faith, and our Senſes; to apprehend here the Preſence of God by Faith, this goes down ſweetly: But ſhould a Glorious Angel appear among us, it would amaze us all. But for this, the Angel comforts her;Verſ. 30. Fear not Mary, for thou haſt found Favour with God. The Troubles of Holy Minds ever end in Peace or Comfort; Joy was the Errand of the Angel, and not Terrour; and therefore, ſuddenly he revives her Spirit with a chearful Excitation: Fear not; q. d. Let thoſe fear who know they are in Diſpleaſure, or know not they are gracious: Thine happy Eſtate calls for Confidence, and that Confidence calls for Joy: What ſhould they fear, that are favoured of Him at whom the Devil's Tremble? O Mary! How ſhould Joy but enter into thy Heart, out of whoſe Womb ſhall come Salvation? I queſtion, not but theſe very words revived the Virgin: What remote Corner of her Soul was there, into which theſe Beams of Conſolation did not ſhi…e?

Luke 1.31, 32, 33.Luke 1:31Luke 1:32Luke 1:334. Here is the Foundation of her Comfort, and our Happineſs; Behold, thou ſhalt Conceive in thy Womb, and bring forth a Son, and ſhalt call His Name Jeſus. Never was Mortal Creature thus honoured, that her VVomb ſhould yield that Fleſh, which was perſonally united to the Godhead; that ſhe ſhould bear Him that upholds the World. There's one VVonder in the Conception, another in the Fruit; both are marvellous: but the latter, I take it, is more Myſterious, and fuller of Admiration; the Fruit of the VVomb is Jeſus, a Saviour, the Son of the Higheſt; a King, God ſhall give Him a Throne, and He ſhall Reign for ever; for of His Kingdom there ſhall be no End Here was a Son, and ſuch a Son as the World never had before; and here was the Ground of Mary's Joy: How could ſhe but rejoyce, to hear what her Son ſhould be before He was? Surely, never was any Mother p. 119ſo glad of her Son Born, as this Virgin was of her Son before He was Conceived.

The Ground of this Joy lay more eſpecially in that Name Jeſus. Here Chriſtians! Here is the Object that you are to Look unto. The firſt Title that the Angel gives our Saviour, it is Jeſus, a Saviour. O come! let us dwell a little here: Without Jeſus we had never known God our Friend; and without Jeſus, God had never known us for any other than His Enemies. This Name Jeſus is better to us, than all the Titles of God: Indeed there is Goodneſs and Greatneſs enough in the Name Jehovah; but we merited ſo little Good, and demerited ſo much Evil, that in it alone there had b…en ſmall Comfort for us; but in the Name Jeſus there is Comfort, and with the Name Jeſus there is Comfort in the Name of God. In old times, God was known by His Names of Power, and of Majeſty, and of His Nature; but His Name of Mercy was reſerved till now, when God did purpoſe to pour out the whole Treaſure of his Mercy, by the Mediation of his Son. And as this Name is exalted above all Names; ſo are we to exalt his Mercy above all his Works. O it is an uſeful Name! In all Depths, Diſtreſſes, Miſeries, Perplexities, we beſeech God by the Name of Jeſus, to make good his own Name, not to bear it for nought; but as He is a Saviour, ſo to ſave us: And this is our Comfort, that God will never ſo remember our wretched Sins, as to forget His own Bleſſed Name; and eſpecially this Name Jeſus. O it is the Higheſt, the Deareſt, the Sweeteſt Name to us of all the Names of God.

The reaſon of this Name was given by the Angel to Joſeph: Matth. 1▪21.Matt 1:21Thou ſhalt call his Name Jeſus, for He ſhall ſave His People from their Sins. But why from their Sins? We ſeem rather willing to be ſaved from Poverty, Ignominy, Plague, Priſon, Death, Hell, the Devil. Sin is a thing that troubles but a few: O how few! how very few be there, that break their ſleep for their Sins? Alas, alas! Sin (if we underſtand) is the very worſt of Evils: There is no Poverty but Sin, there is no Shame but Sin, there is no Plague to that of Sin; there is no Priſon, but that Priſon is a Paradiſe without Sin; there is no Death that hath any Sting in it, but for Sin; The Sting of Death is Sin, ſaith the Apoſtle; take out the Sting, 1 Cor. 15.56.1 Cor 15:56and you may put the Serpent in your Boſom: Nay, I'le ſay more, there is no Hell, but for Sin; Sin firſt kindled the Fire of Hell, Sin fuels it; take away Sin, and that tormenting Flame goes out. And for the Devil; Sin is his Inſtrument, whereby he works all miſchief: How comes a Man to be a ſlave to Satan, but by Sin? But for Sin, the Devil had no Buſineſs in the World; but for Sin he could never hurt a Soul.

What abundance of Benefits are here in one word; He ſhall ſave His People from their Sins? There is no Evil incident to Man, but it ceaſeth to be Evil when Sin is gone. If Jeſus take away Sin, he doth bleſs our very Bleſſings, and ſanctifie our very Afflictions: He fetcheth Peace out of Trouble, Riches out of Poverty, Honour out of Contempt, Liberty out of Bondage; He pulls out the Sting of Death, puts out the Fire of Hell: As all Evils are wrapt up in Sin; ſo he that ſaves us from Sin, he ſaves us from all Evils whatſoever.

But, Is not Chriſt as precious a Name as Jeſus is? I anſwer, No, For, 1. Chriſt is not the Name of God: God as he is God, cannot be anointed; but Jeſus is the Name of God, and that wherein He more eſpecially delights. 2. Chriſt is Communicated to others; Princes are called Chriſts; but Jeſus is proper to Himſelf: There is no Saviour but He. 3. Chriſt is anointed; To what End, but to be a Saviour? Jeſus is therefore the End, and the End is alwayes above the Means. — Why? this is that Jeſus, the Son of God's Love, the Author of our Salvation, In whom alone God is well pleaſed; and whom the Angel publiſhed afore He was Conceived: Thou ſhalt Conceive, and bring Forth a Son, and ſhalt call His Name Jeſus.

SECT. II. Of the Conception of Chriſt.

2. THe Conception of Chriſt, was the Concluſion of the Angel's Meſſage: No ſooner had the Virgin ſaid, Be it to me according to Thy Word; but according to that Word it was: immediately the Holy Ghoſt over-ſhadowed her, and Forms our Saviour in her Womb. Now Chriſtians! Now was the Time of Love; eſpecially, if we relate to His Conception and Birth: Well may we ſay, Now was it that the Day brake up, that the Sun aroſe, that Darkneſs vaniſhed, that Wrath and Anger gave place to Favour and Salvation: p. 120Now was it, that Free-Grace came down from Heaven, Thouſands of Angels waiting on her; the very Clouds part (as it were) to give her way; the Earth ſprings to welcom her; the Flouds clap their Hands for Joy; the Heavenly Hoſts ſing as ſhe goes along, Glory to God in the Higheſt, Peace upon Earth, Good Will towards Men: Truth and Righteouſneſs go before her, Peace and Proſperity follow after her, Pity and Mercy waits on either Hand; and when ſhe firſt ſets Foot on the Earth, ſhe cryes a Jeſus, a Saviour! Hear ye Sons of Men! The Lord hath ſent me down to bring you News of a Jeſus! Grace and Peace be unto you: I will live with you in this World, and you ſhall live with me in the World to come. O here was Bleſſed News! Why, this is Goſpel, pure Goſpel; this is the Glad Tidings: Free Grace proclaims a Jeſus; and a Jeſus is made up (as it were) all of Free-Grace. O what Eternal Thanks do we owe to the Eternal God! If there had not been a Jeſus (to borrow that Expreſſion) made all of Grace, of Grace it ſelf, we could never have had Dealing with God. O how may we ſay with the Angels; Glory to God: Bleſſed be God, for Jeſus Chriſt!

But in this Conception of Chriſt are ſo many Wonders, that e're we begin to ſpeak them,1 Tim. 3.16.1 Tim 3:16 we may ſtand amazed: Without Controverſie, great is the Myſtery of Godlineſs; God manifeſted in the Fleſh. Say, Is it not a Wonder, a Myſtery, a great Myſtery, a great Myſtery without all Controverſie, that the Son of God ſhould be made of a Woman, even made of that Woman which was made by Himſelf? Is it not a Wonder, that her Womb then, and that the Heavens now, ſhould contain Him, whom the Heaven of Heavens cannot contain? Concerning this Conception of Chriſt, I ſhall ſpeak a little, and but a little: What Man can conceive much of this Conception, which was a Conception without Help of Man?Luke 1.35.Luke 1:35 Our greateſt Light we borrow from the Angel, who deſcribes it thus; The Holy-Ghoſt ſhall come upon thee, and the Power of the Higheſt ſhall over-ſhadow thee.

Out of theſe Words, obſerve, 1. The Agent or Efficient. 2. The Fruit or Effect.

1. The Agent or Efficient Cauſe of Chriſt's Conception, is the Holy-Ghoſt. This agrees with that Speech of the Angel to Joſeph; Matth. 1.20.Matt 1:20That which is Conceived in her, is of the Holy-Ghoſt. Here it may be demanded, why the Conception of Chriſt ſhould be aſcribed to the Holy-Ghoſt, which is common to all the Actions in the Trinity? I anſwer, Not to exclude the reſt; but firſt, to ſhew it was the free Grace of God, which is often termed the Holy-Ghoſt. 2. Becauſe the Father and the Son effected it by the Holy-Ghoſt, ſo was it his Work immediately, and in a ſpecial manner: Good reaſon have we to be thankful to all the Three Perſons; to the Father, for ordaining this Garment; to the Holy-Ghoſt, for weaving it; to the Son, for wearing it; to the whole Deity, for cloathing us with it, and making us Righteous by it —Neither yet is the Holy-Ghoſt Chriſt's Father; he did not beget Him, he did not form Him, he did not miniſter Matter from his own Subſtance whereof Chriſt was made; but took a part of Humane Nature from the Virgin, and of that he made the Body of Chriſt within her. Away with all groſs Opinions, and old Hereſies! This Conception of Chriſt was not by any Carnal Effuſion of Seminal Humour; but by way of Manufacture, (i.) by Handy-work, or Operation, or Virtue of the Holy-Ghoſt; or elſe by the Energetical Command and Ordination of the Holy-Ghoſt, whereby that part of the Virgin's Blood, or Seed, whereof the Body of Chriſt was to be framed, was ſo cleanſed and ſanctified, that in it there ſhould be neither Spot nor Stain of Original Pollution.

2. The Fruit or Effect was the Framing of Chriſt's Manhood, in which we may obſerve the Matter and Manner. 1. For the Matter: Obſerve we the Matter of the Body, and of the Soul of Chriſt. 1. The Matter of the Body of Chriſt, it was the very Fleſh and Blood of the Virgin: He was made of Woman, ſaith the Apoſtle, (i.) of the Fleſh and Blood,Gal. 4.4. Rom. 1.6.Gal 4:4Rom 1:6 & Subſtance of the Woman: And He was made of the Seed of David (ſaith the Apoſtle) according to the Fleſh, otherwiſe He could not have been the Son of David, according to the Fleſh: And, if it be true which the Philoſophers ſay, That the Seed of the Man doth not fall into the Subſtance of the Child, but only doth diſpoſe the Seed of the Woman, (as a Workman frameth and diſpoſeth his Work) to make the ſame into the Form of a Man: Why then, I know not wherein the Conception of Chriſt ſhould differ in the Matter at all from our Conception; ſave only in the Agent, or Worker of his Subſtance, who was the Holy-Ghoſt. 2. The Matter or Subſtance of the Soul of Chriſt, was not derived from the Soul of the Virgin, as a part thereof; but it was made as the Souls of other Men be, (i.) of nothing, by the Power of God; and ſo infuſed into the Body by the Hand of God: But of theſe Things (of His Body and Soul, and Humane Nature) we ſhall ſpeak more largely in the next Section.

p. 1212. For the manner of forming Chriſts humane Nature, it was miraculous. The Angel aſcribes two actions to the Holy Ghoſt in this great work; the one to come upon the Virgin, the other to overſhadow her; by the firſt is ſignified the extraordinary work of the Holy Ghoſt in faſhioning the humane Nature of Chriſt; as it was ſaid of Sampſon, Judg. 14.6.Judg 14:6The ſpirit of the Lord came upon him, (i.e.) the Holy Ghoſt inſpired him with an extraordinary ſtrength; ſo the Spirit of the Lord came upon her (i.e.) the holy Ghoſt wrought in her in an extraordinary way. As for inſtance; in ordinary generation our ſubſtance and parts are framed ſucceſſively by degrees, as firſt, the ſeminal humour becomes an Embryo, then a body in organical; then are faſhioned the Liver, Heart, and Brain, and then the reſt one after another? and it is at leaſt forty days before the body of a Child be fully formed: now it was otherwiſe with the Body of Chriſt; for in the very inſtant of his conception, he was made perfect in Body and Soul, void of Sin, and full of Grace; in the very inſtant of his Conception he was perfectly framed, and inſtantly united unto the eternal Word, perfect God and perfect Man. Surely this was extraordinary, and this is the property of the Holy Ghoſt ſubito operari, to work inſtantly and perfectly; as ſoon as ever the fleſh was conceived, it was preſently united, Aug'l De fido ad Pet. c. 18.and made the fleſh of the Son of God; it was ſuddenly made, perfectly made, holily made.

The ſecond action aſcribed to the holy Ghoſt, is adumbration, or overſhadowing of the Virgin; this teacheth us that we ſhould not ſearch overmuch into this great Myſtery. Alas it is to high for us; if the courſe of ordinary generation be a ſecret, how paſt all comprehenſion, is this extraordinary operation? the holy Ghoſt did caſt a ſhadow over the Virgin, and withall a ſhadow over this Myſtery? why ſhould we ſeek a clear light where God himſelf will have a ſhadow?Chryſ. hom. 5. I know the Word was made fleſh (ſaith Chryſoſtome) but how he was made I know not.

1. In way of confutation, this word conception is the bane of divers hereſies. 1. That Ʋſe 1 of the Manichee, who held he had no true body; if ſo, as one ſays well, that had been Virgo decipiet, not concipiet, rather a deceiving of us, than a conceiving of him. 2. That of the Valentinian, revived lately in the Anabaptiſts, who hold, that he had a true body, but made in heaven, and ſent into the Virgin here on earth; and if ſo, that had been virgo recipiet, not concipiet, rather a receiving, than conceiving; yet I cannot but wonder how confidently the Anabaptiſts tell us, that the Fleſh of Chriſt came down from heaven, and paſſed through the Virgin Mary, as water through a Conduit-pipe, without taking any ſubſtance from her: Their objections are raiſed out of theſe Texts;—

1. No man aſcendeth into heaven, but he that came down from heaven, John. 3.13.John 3:13even the ſon of man which is in heaven. I anſwer, firſt, this ſpeech muſt be underſtood, firſtly in reſpect of the God-Head, which may be ſaid in ſome ſort to deſcend, in that it was made manifeſt in the Manhood here on earth. 2. This ſpeech may be underſtood truly of the whole perſon of Chriſt, to whom the properties of each Nature (in reſpect of the communication of properties) may be fitly aſcribed: but this doth no way prove that this fleſh which he aſſumed on earth, deſcended from heaven.1 Co. 15.47, 481 Cor 15:471 Cor 15:48

2. The firſt man is of the earth, earthy: the ſecond man is the Lord from heaven. — heavenly. I anſwer, 1. This holds forth that Chriſt was heavenly-minded, as ſometimes he told the Jews, you are from below: I am from above: you are of the World, I am not of this World: Chriſt was not worldly-minded, or ſwayed with the luſts of the Fleſh,John. 8.23. John. 15.19.John 8:23John 15:19 or any way earthly affected: as ſometimes he could tell his Apoſtles, ye are not of the world: ſo much more might he ſay of himſelf, that he was not of this world, but his Converſation was in heaven. Or, 2. This holds forth that Chriſt was heavenly, or from heaven, in reſpect of the glorious qualities which he received after his Reſurrection: and not in reſpect of the ſubſtance of his Body: many glorious qualities was Chriſt endowed with after he was raiſed (I ſhall not now diſpute them) which he had not before: and in reſpect of theſe he might be called heavenly, or from heaven. 3. This holds forth that Chriſt alſo was in ſome ſort heavenly, or from heaven in his humane nature, in that the humane nature was united to the divine, and withal in that the humane nature was formed by the holy Ghoſt; ſo John's Baptiſm is ſaid to be from heaven: though neither he, nor the water wherewith he Baptized, deſcended from heaven: but becauſe he received it from God who is in heaven. Chriſt was conceived (as you heard) by the Holy Ghoſt, and in that regard his generation was divine and heavenly, or from heaven.

2. In way of comfort and incouragement, Chriſt was thus conceived that he might Ʋſe 2 p. 122ſanctify our conceptions; as the firſt Adam was the root of all Corruption; ſo is the ſecond Adam the root of all ſanctification: Chriſt went as far to cleanſe us, as ever Adam did to defile us; what? were our very Conceptions defiled by Adam? in the firſt place Chriſt takes courſe for this; you ſee he is conceived by the Holy Ghoſt: and he was not idle whilſt he was in the womb; for even then and there he ea…e out the Core of corruption, that cleaved cloſe to our defiled natures; ſo that now God will not account evil of that nature, that is become the nature of his own deare Son. O the Condeſcentions of our Jeſus! O that ever he would be conceived in the womb of a Virgin! O that he would run through the Contumelies of our fordid Nature; that he would nor refuſe that which we our ſelves in ſome ſort are aſhamed of! Some think it a reaſon why the Anabaptiſts and ſome others run into ſuch Fancies, and deny this Conception of Chriſt, only to decline thoſe ſoul indignities (as they take them) for the great God of heaven to undergo: but certainly this was for us, and for our ſakes; and therefore far be it from us to honour him the leſs, becauſe he laid down his honour for our ſakes; no, no, let us honour him more, and love him more; the lower he came for us, the dearer and dearer let him be unto us: conſider in all theſe tranſactions Chriſt was carrying on the great work of our ſalvation, otherwiſe he had never been conceived, never had aſſumed to his Perſon humane Nature, never had been Man.

SECT. III. Of the Duplicity of Natures in Chriſt.

Iſa. 9.6. Gal. 4.4.Isa 9:6Gal 4:43. THe duplicity of Natures in Chriſt appears, in that he was truly God and truly Man. To us a Child is born, ſaith the Prophet; there is a Nature humane; and he ſhall be called the Mighty God; there is a Nature divine: God ſent his Son, ſaith the Apoſtle, therefore truly God: and this Son made of a Woman, therefore truly Man: one would have thought this truth would never have come into controverſie in our days; but theſe are the laſt days, and that may take off the wonder; In the laſt days ſhall come perillous times. 2 Tim. 3.1.2 Tim 3:1— Men ſhall reſiſt the Truth, &c. In the laſt days I know there will be abundance of Truth revealed.Zech. 12.8.Zech 12:8 The Knowledg of the Lor… ſhall be as the waters that cover the Sea, and every Child ſhall be as David. And the Book that was ſealed, muſt be opened,Dan 12.4.Dan 12:4 and knowledg ſhaall be increaſed; but Satan even then will be buſie to ſow his Tares, as God is in ſowing of his Wheat; then is Satan active to communicate errors, when he ſees God begin to diſcover truths; he hopes in the heat of the Market to vent his own wares; and I believe this is one reaſon why now the Devil ſets on foot ſo many dangerous errors, that ſo he may prejudice the hearts of God's People in the receiving and entertaining of many Glorious truths. But that we may not paſs over ſuch a Fundamental Error as this; ſome ſaying with Martian, that he is God, but not man; and others with Arrius, that he is man, but not God; I ſhall therefore confirm this truth of the two Natures of Chriſt againſt the Adverſaries of both ſides.

And 1. That Chriſt is true God, both apparent ſcriptures, and unanſwerable Reaſons drawn from ſcriptures, do plainly evince.

1. The ſcriptures call him God. In the beginning was the word, and the word was with God, Dan. 12.4. John. 1.1. Heb. 1.8. John. 20 28. Acts. 20.8. 1 John 3.16. 1 John. 5.20 1 Tim. 3.16.Dan 12:4John 1:1Heb 1:8John 20:28Acts 20:81 John 3:161 John 5:201 Tim 3:16and the word was God.— And unto the ſon he ſaith, Thy Throne, O God, is for ever. And Thomas anſwered and ſaid unto him, My Lord, and my God; and take heed to your ſelves, and to all the flock — To feed the Church of God which he hath purchaſed with his own Blood. And hereby perceive we the Love of God, becauſe he laid down his life for us. And we know that the Son of God is come.— This is the true God, and eternal Life. And without Controverſie great is the Myſtery of Godlineſs, God was manifeſted in the Fleſh.

2. Unanſwerable Reaſons drawn from Scriptures, prove him God: Thus it appears. —

1. From thoſe incommunicable properties of the Diety, which are properly aſcribed unto him: He is eternal as God, Rev. 1.17. He is infinite as God, Mat 28.20. He is omniſcient as God, Mat. 9 4. He is omnipotent as God. He that cometh from above is above all. John. 3.41. Phil. 3.21. Rev. 1.18.John 3:41Phil 3:21Rev 1:18— He is able to ſubdue all things unto himſelf. — He hath the keys of hell and death.

2. From theſe Relations he hath with God, as to be the only begotten Son of p. 123God, John 1.18. The Image of the Father, 2 Cor. 4.4. Col. 1.15.

3. From thoſe Acts aſcribed to him which are only agreeable to the divine Nature; as, to be the Author of our Election, John 13.18. To know the Secrets of our Hearts, Ma. 9.4. To hear the prayers of his people, John 14.14. To judge the quick and the dead, John 5.22. And thus he creates as God, John 1.4. He commands as God, Mat. 8.26. He forgives as God, Mat. 9.6. He ſanctifies as God, John 1.12. He glorifies as God, John 10.28.

4. From all thoſe acknowledgments given to him by the Saints, which are only proper unto God; and thus he is believed on as God, John 3.18. He is loved as God, 1 Cor. 16.22. He is obeyed as God, Mat. 17.5. He is prayed to as God, Acts 7.59. He is praiſed as God, Rev. 5.13. He is adored as God, Heb. 1.6. Phil. 2.10. Surely all theſe are ſtrong demonſtrations, and prove clearly enough, that Chriſt Jeſus is God. But why was it requiſite that our Saviour ſhould be God? I anſwer, 1. Becauſe none can ſave Souls, nor ſatisfie for ſin, but God alone; There is none (ſaith the Pſalmiſt) that can by any means redeem his Brother, or give a ranſom for him. Pſal. 49.7.15.Ps 49:7Ps 49:15— but God will redeem my ſoul from the power of Hell. 2. Becauſe the ſatisfaction which is made for ſin, muſt be infinitely meritorious: an infinite wrath cannot be appeaſed, but by an infinite merit; and hence our Saviour muſt needs be God, to the end, that his obedience and ſufferings might be of infinite price and worth — 3 Becauſe the burden of God's wrath cannot be endured, and run through by a finite Creature: Chriſt therefore muſt be God, that he might abide the burden, and ſuſtain the Manhood by his divine power. 4. Becauſe the enemies of our ſalvation were too ſtrong for us: How could any creature overcome Satan, Death, Hell, Damnation? Ah! this required the power of God; there's none but God that could deſtroy him that had the power of death, that is the Devil.

2. As Chriſt is God, ſo he is true man; he was born as man, and bred as man, and fed as man, and ſlept as man, and wept as man, and ſorrowed as man, and ſuffered as man, and died as man; and therefore he is man.

But more particularly. 1. Chriſt had a humane body;Heb. 10.5.Heb 10:5 Wherefore when he came into the world, he ſaid, Sacrifice and Offering thou wouldeſt not, but a body haſt thou prepared me. And when the Apoſtles thought they had ſeen a Phantaſm, or a Spirit, he ſaid unto them, Handle me and ſee, becauſe a Spirit hath no fleſh and bones, as you ſee me have. Luke 24.39.Luke 24:39Here's a truth clear as the Son; and yet, O wonder! Some in our times (as Cochlaeus witneſſeth) do now avouch, that he had but an imaginary body, an aerial body, a phantaſm, only in ſhew, and no true body.

2. Chriſt had an humane reaſonable Soul. My Soul is heavy unto Death, ſaid Chriſt;Mat. 26.38. Luke 23.46.Matt 26:38Luke 23:46 and again, Father, into thy hands I commend my Spirit. Surely (ſaith Nazianzen) either he had a Soul, or he will not ſave a Soul. The Arrians oppoſed this, ſaying, Chriſt had no humane Soul, but only a living fleſh; becauſe the Evangeliſt ſaith that the Word was made fleſh; but this is a Synechdoche, John. 1.14.John 1:14very uſual in Scripture, to put the part for the whole; and ſignifieth as much as that he had ſaid, the Word was made man. I know ſome reaſons are rendred why the Evangeliſt ſaith, he was made fleſh, rather than he was made man; as, 1. To ſhew what part of Chriſt was made of his Mother; not his Deity, nor his Soul, but only his fleſh. 2. To expreſs the greatneſs of Gods Love, who for our ſakes would be contented to be made the vileſt thing, fleſh, which is compared to graſs.Iſa. 40.6.Isa 40:6 All fleſh is graſs. 3. To ſhew the greatneſs of Chirſts humility, in that he would be named by the meaneſt name, and baſeſt part of man; the ſoul is excellent, but the fleſh is baſe. 4. To give us ſome confidence of his love and favour towards us, becauſe our fleſh, which was the part moſt corrupted, is now united to the Son of God.

3. Chriſt had all the properties that belong either to the ſoul or body of a man: nay more than ſo, Chriſt had all the infirmities of out Nature, ſin only excepted: I ſay the infirmities of our nature, as cold, and heat, and hunger, and thirſt, and wearineſs, and weakneſs, and pain, and the like; but I cannot ſay that Chriſt took upon him all our perſonal infirmities; infirmities are either natural, common to all men, or perſonal; and proper to ſome men; as to be born lame, blind, diſeaſed; as to be affected with Melancholy, Infirmity, Deformity: how many deformed Creatures have we amongſt us? Chriſt was not thus; his Body was framed by the holy Ghoſt of the pureſt Virgins Blood; and therefore I queſtion not, it was proportioned in a moſt equal ſymetry, and correſpondency of parts; He was fairer than the ſons of men; his countenance carried in it an hidden vailed ſtar — like brightneſs (ſaith Jerome) which being but a little p. 124revealed, it ſo raviſhed his Diſciples hearts, that at the firſt ſight thereof they left all, and followed him: and it ſo aſtoniſhed his enemies, that they ſtumbled and fell to the ground. So then he had not our perſonal infirmities, but only our natural; and good reaſon, for indeed he took not upon him an humane perſon, but only an humane nature united to the perſon of his Godhead.

But why was it requiſite that our Saviour ſhould be Man? I anſwer, 1. Becauſe our Saviour muſt ſuffer and die for our ſins, which the Godhead could not do. 2. Becauſe our Saviour muſt perform obedience to the Law, which was not agreeable to the Lawgiver; the Godhead certainly is free from all manner of ſubjection. 3. Becauſe our Saviour muſt ſatisfie the juſtice of God in the ſame nature wherein it was offended; For ſince by man came death, 1 Cor. 5 21.1 Cor 5:21by man came alſo the reſurrection of the dead. 4. Becauſe by this means we might have free acceſs to the Throne of Grace, and might find help in our neceſſities, having ſuch an High-Prieſt as was in all things tempted like unto us, and was acquainted with our infirmities in his own perſon, Heb. 4.15. — 5.2.

SECT. IV. Of the diſtinction of the two Natures of Chriſt.

4. A Real diſtinction of theſe two Natures is evident. 1. In regard of eſſence, the Godhead cannot be Manhood, nor can the Manhood be the Godhead. 2. In regard of proprieties, the Godhead is moſt wiſe, juſt, omnipotent, yea wiſdom, juſtice, omnipotency it ſelf, and ſo is not the Manhood, neither can it be. 3. They have diſtinct Wills;Luke 22.42.Luke 22:42 Not my Will, but thy Will be done, O Father! Plainly differencing the Will of a Creature, from the Will of a Creator. 4. The very actions in the work of Redemption are indeed inſeparable,John. 10.18.John 10:18 and yet diſtinguiſhable; I lay down my life, and take it up again: to lay it down was the action of man, not of God; and to take it up, was the action of God, not of man; in theſe reſpects we ſay each nature remains in it ſelf entire, without any converſion, compoſition, commixtion, or confuſion: there is no converſion of one into the other, as when he changed water into wine; no compoſition of both, no abolition of either, no confuſion at all. It is eaſy to obſerve this real diſtinction of his two natures from firſt to laſt; as firſt, He was conceived as others, and ſo he was man; but he was conceived by the holy Ghoſt, as never man was; and ſo he is God. 2. He was born as others, and ſo he was man; but he was born of a Virgin, as never man was; and this ſpeaks him a God. 3. He was crucified, died, and was buried, and ſo he was man; but he roſe again from the dead, aſcended into Heaven, and from thence ſhall come at laſt to judge the quick and the dead, and ſo he is God.— Or if from the Apoſtles Symbol we go to the Goſpel, which ſpeaks both natures at large; we find there, 1. He was born of his Mother, and wrapped in ſwadling-clouts, as being a man; but the Star ſhines over him, and the wiſe men adore him, as being a God. 2. He was Baptized in Jordan, as being a man; but the holy Ghoſt from heaven deſcended upon him, as being a God. 3. He is tempted of Satan; as being a man; but he overcame Satan, and diſpoſſeſſed Devils, as being a God. 4. He travelled, and was thirſty, and hungry, and weary, as being a man; but he refreſhed the weary, and fed the hungry, and gave drink, even water of life to the thirſty, as being a God. 5. He ſlept in the Ship, and his Diſciples awoke him, as being a man; but he rebuked the winds, and ſtilled the raging of the tumultuous Seas, as being a God. 6. He was poor and needy, had not an houſe to put his head in, as being a man; but he was, and is rich and mighty, and cannot be contained in the heaven of heavens, as being a God. 7. He was ſorrowful and ſad, he wept and he prayed, as being a man; but he comforts the ſorrowful, and heareth the prayers of all his Saints, as being a God. 8. He was whipped, and rent, and torn, and crucified, as being a man: but he rent the vail of the Temple, and cauſed the Sun to hide his face for ſhame, when he was crucified, as being a God. 9. He cried out on the Croſs, Eloi, Eloi, lamaſabacthani, as being a man; but he could ſay to the Thief, To day ſhalt thou be with me in Paradiſe, as being a God. 10. He died and was buried, and lay in the grave, as being a man; but he overcame death, and deſtroyed the Devil, and raiſed up himſelf to life again, as being a God. 11. After his Reſurrection he appeared to his Diſciples, and ate with them, and talked with them, as being a man; but he provided meat, and vaniſhed out of their ſight, as being a God. 12. He aſcended into heaven, and the heavens now contain him, p. 125as he is Man; but he ſuſtains the Heavens, and commands all therein, and rides on the ſame, as being a God. Thus we ſee all along two real diſtinct natures ſtill continuing in Chriſt; God being become Man, the Deity being aboliſhed, but the humane nature was adjoyned; according to the old Diſtich, Sum quod eram, nec eram quod ſum, &c. I am that I was, but I was not that I am. You will ſay, How then is it ſaid the word was made fleſh, or God became Man? I anſwer, one thing may become another either by way of change, as when the water was turned into wine; but thus was not Chriſt: the Godhead was for a time concealed, but it was never cancelled: or one thing may become another either by way of union, as when one ſubſtance is adjoyned unto another, and yet is not transferred or changed into the nature of the other; thus a Souldier putting on his Armour, is an armed man; or a man wearing on his Garments, is no more a naked, but a cloathed man; and yet the Armour and the Souldier, the man and his Apparel are diſtinct things: and thus was it with Chriſt; the fleſh is ſaid to be deified, and the Deity is ſaid to be incarnate; not by the converſion of either into the nature of the other, but by aſſuming, and adjoyning the humane nature to the divine; and yet ſtill the humane nature, and the divine are diſtinct things; both the natures in Chriſt do remain entire, and inconfuſed; indeed the humanity is much magnified by the divinity; but the divinity is nothing altered by the humanity: Thus much for the diſtinction of his two Natures.

SECT. V. Of the Ʋnion of the two Natures of Chriſt in one and the ſame Perſon.

5. THe Union of two Natures of Chriſt, in one and the ſelf-ſame perſon, is that great wonder which now we muſt ſpeak of as we are able; but alas! how ſhould we ſpeak this union, and not be confounded in our ſelves? It is a great myſtery, a ſecret, a wonder; many wonders have been ſince the beginning of the world; but all the wonders that ever were, muſt give place to this, and in reſpect thereof, ceaſe to be wonderful: neither the Creation of all things out of nothing, nor the reſtauration of all things into their perfect being; I mean neither the firſt work, nor the laſt work of God in this world (though moſt admirable pieces) may be compared with this. This Union of the two Natures of Chriſt into one perſon, is the higheſt pitch (if any thing may be ſaid higheſt in that which is infinite) of God's wiſdom, goodneſs, power, and glory; well therefore, ſaid the Angel to Mary, The power of the higheſt ſhall overſhadow thee: and if God did overſhadow this Myſtery with his own Vail, How ſhould we preſume with the men of Bethſhemeſh, to look into it? Chriſtians! If you will needs put it to the queſtion, How that wonderful connection of two ſo infinitely differing natures, in the unity of one perſon ſhould be effected? I muſt anſwer you with the Apoſtle, Who is ſufficient for theſe things? Certainly theſe are the things which the Angels deſire to ſtoop and look into: It is an Inquiſition fitter for an Angelical intelligence, than for our ſhallow capacity;1 Pet. 1.12.1 Pet 1:12 and yet as Moſes could not chuſe but wonder, though he muſt not draw nigh to the Buſh burning with fire, and not conſumed: ſo though we dare not draw too nigh to ſee this great ſight, How poor duſt and aſhes ſhould be aſſumed into the unity of God's own perſon, and that in the midſt of thoſe everlaſting burnings the Buſh ſhould remain unconſumed, Iſa. 33.14.Isa 33:14and continue freſh and green for evermore; yet what doth hinder, but we may ſtand aloof off, and wonder at it? this is one piece of our duty, to recite all the long-fore-paſſed acts, and benefits of God (as well as we may; Scripture ſtill going along) that thereby we may admire and adore, and expreſs our Love, and Thankfulneſs unto God.

For the untying of this Knot, I cannot but wonder, what a world of queſtions have been toſſed in Schools. As,

1. Whether the union of the Word incarnate was in the Nature? —2. Whether the union of the Word incarnate was in the Perſon? — 3. Whether the humane Nature was united to the Word by way of accident? —4. Whether the union of the divine Nature be ſomething cremated? — 5. Whether the union of the Word incarnate be the ſame with aſſumption? — 6. Whether the union of the two Natures of Chriſt be the chief of all unions? — 7. Whether the union of the two Natures of Chriſt was made by Grace? — 8. Whether it was convenient for the divine perſon to aſſume a created Nature? — 9. Whether a divine Perſon could aſſume the Nature humane? — 10. Whether more perſons divine could aſſume one Nature humane? — 11. Whether p. 126it was more convenient that the perſon of the Son ſhould aſſume humane nature, than any other of the perſons in the Godhead? — 12. Whether the humane nature was more aſſumptible by the Son of God than any other nature? — 13. Whether the Son of God did not aſſume the perſon of man? — 14. Whether the Son of God aſſumed the humane nature in all its Individuals, or as abſtracted from all Individuals? — 15. Whether the Son of God aſſumed a true Body, Soul, and all its Intellects? — 16. Whether the Son of God in reſpect of nature, though not of time, did firſt aſſume the Soul, and then the Body of man? — 17. Whether the Son of God in humane nature aſſumed all the defects of the Body? — 18. Whether the Son of God aſſumed all the defects of the Soul of man? — 19. Whether by Virtue of this union thoſe things which are agreeable to the Son of man, may be predicated of the Son of God, and e converſo? — 20. Whether Chriſt be one or two? and whether in Chriſt be one or two Wills? one or more Operations? Theſe and many other like Queſtions are raiſed, that in their diſcuſſions make up large Volums; but I ſhall leave them all to the Schools.

In the explication of this union, that which I ſhall inſiſt on (as the moſt neceſſary for our underſtanding) is, 1. The Union it ſelf. 2. The Effects, or Benefits of it.

1. For the Union it ſelf we ſhall diſcuſs, 1. Of the ſorts of Union, and of what ſort this is. 2. Of the very thing it ſelf, wherein this union conſiſts. 3. Of the Scriptural Texts that confirm this union. 4. Of the ſimilitudes that hold ſorth this union. 5. Of the perſon aſſuming; and of the nature aſſumed; and of the reaſon of this way. And of theſe, as briefly as I may: I would rather ſay much in a little, than a little in much.

1. Union is of divers ſorts, as natural and myſtical, accidental and ſubſtantial, eſſential and integral. But I ſhall paſs theſe by; and ſpeak only of theſe ſorts. 1. When one of the things united is turned into the other; as when a drop of water is poured into a veſſel of Wine. 2. When both the things united are changed in nature and eſſence; as when the Elements are united, to make mixt or compounded bodies. 3. When there is no change of things united, but the conſtitution of a third nature out of them both, as is the union of the ſoul and body. 4. When there is neither a change of natures united, nor conſtitution of a third out of them both; but only the founding, ſetling, and ſtaying of the one of the things united in the other, and the drawing of it into the unity of the perſonal being, or ſubſiſtence of the other: ſo the Branch of a Tree being put upon the ſtock of another Tree, it is drawn into the unity of the ſubſiſtence of that Tree into which it is put: and whereas if it had been ſet in the Ground, it would have grown as a ſeparate Tree in it ſelf; now it groweth in the Tree into which it is graffed, and pertaineth to the unity of it: and this kind of union doth, of all others, moſt perfectly reſemble the perſonal union of the two Natures of God, and man in Chriſt; wherein the nature of man, that would have been a perſon in it ſelf, if it had been left to it ſelf, is drawn into the unity of the divine perſon, and ſubſiſteth in it, being prevented from ſubſiſting in it ſelf, by this perſonal union and aſſumption.

2. For the thing wherein this union of two natures conſiſts; we ſay that this union conſiſts in that dependance of the humane nature on the perſon of the Word, and in that communicating of the perſon, or ſubſtance of the Word, with the humane nature that is aſſumed; ſo that it is an hypoſtatical or perſonal union; that is, ſuch an union as that both natures do make but one perſon of Chriſt: for the better underſtanding of this, we muſt conſider what the difference is betwixt Nature and Perſon, and what makes an individual Nature to be a Perſon: briefly thus; To be this or that, we ſay, is an individual nature; to be this or that, in or for it ſelf, is a perſon or ſubſiſtence; to be this or that, in or for another, is to pertain to the perſon or ſubſiſtence of another. Now amongſt thoſe created things which are naturally apt to make a perſonal being, or to ſubſiſt in and for themſelves, there is a very great difference: for,—

1. Some things of this kind may become parts of another more entire thing of the ſame kind: as we ſee in all thoſe things wherein every part hath the ſame nature that the whole hath; as every drop of water is water, and being leſt to it ſelf, it is a ſubſiſtence in it ſelf, and hath its quality, nature, and being in, and for it ſelf; but if it be joyned to a greater quantity of water, it hath now no being, quantity, nor operation, but in and for that greater quantity of water, into which it is poured.

2. Other things of this kind cannot naturally put themſelves into the unity of any other thing; and yet by the help of ſome forreign cauſe they may be united; as the p. 127branch of a Tree of one kind (which put into the ground, would be an intire, diſtinct Tree in it ſelf) may by the hand of a man be put into the unity of a Tree of another kind; and ſo grow, move, and bear fruit, not diſtinctly in and for it ſelf, but jointly in and for that Tree into which it is planted.

3. Other things of this kind cannot by force of natural cauſes, nor by the help of any forreign thing, ever become parts of any other created thing or pertain to the unity of the ſubſtance of any ſuch thing; as the nature of man, and the nature of all living things; and yet by divine and ſupernatural working, it may be drawn into the unity of the ſubſiſtence of any of the Perſons of the bleſſed Trinity, wherein the fulneſs of all being, and the Perfection of all created things, is in a more eminent ſort than in themſelves; for though all created things have their own being, yet ſeeing God is nearer to them than they are to themſelves, and they are in a better fort in him than they are in themſelves, there is no queſtion but that they may be prevented and ſtaid from being in and for themſelves, and cauſed to be in, and for one of the divine perſons of the bleſſed Trinity.

So that as one drop of water, that formerly ſubſiſted in it ſelf, if it be poured into a veſſel containing a greater quantity, it becomes one in ſubſiſtence with the greater quantity of water; and as a branch of a Tree, that being ſet in the ground, and left to it ſelf, would be an intire and independant tree, becomes one in ſubſiſtence with that tree into which it is grafted; ſo the individual nature of man aſſumed into the unity of one of the Perſons of the Bleſſed Trinity, it looſeth that kind of being, that naturally left to it ſelf, it would have had, and it becomes one with the Perſon; for now it is not in, and for it ſelf, but hath got a new Relation of dependance and being in another.

But you will ſay, all the Creatures in the world have their being in God, and dependance on God; and therefore all Creatures, as well as Man, may pertain to the Perſon, or Subſiſtence of God.

I Anſwer, it is not a general being in, and depend…nce on God, but a ſtrict dependance on mans part, and a Communicating of the ſubſiſtence on Gods part that makes up this union. Hence we ſay that there are four degrees of the preſence of God in his Creatures; the firſt is his general preſence, whereby he preſerves the ſubſtances of all Creatures, and gives unto them to live, and to move, and to have their being; Acts. 7.28.Acts 7:28and this extends it ſelf to all Creatures good and bad.

The Second degree is the preſence of Grace, whereby he doth not only preſerve the ſubſtance of his Creature, but alſo gives Grace unto it; and this agrees to the Saints and Gods People on earth. The third degree is the preſence of glory peculiar to the Saints and Angels in heaven, and hereby God doth not only preſerve their ſubſtances, and give them plenty of his Grace, but he alſo admits them into his Glorious preſence, ſo as they may behold him face to face. The fourth and laſt degree is that whereby the God-Head of the Son is preſent with, and dwells in the Manhood, giving unto it in ſome part his own ſubſiſtence, whereby it comes to paſs that this Manhood aſſumed is proper to the Son, and cannot be the Manhood of the Father, or of the Holy Ghoſt, or of any Creature whatſoever. And this is a thing ſo admirable and unſpeakable, that though we may find ſome ſimilitudes, yet there cannot be found another example hereof in all the World.

Hence it follows that in the Manhood of Chriſt, conſiſting of Body and Soul, there is a Nature only, and not a Perſon; becauſe it doth not ſubſiſt alone as other men, Peter, Paul and John do, but it wholly depends on the Perſon of the Word into the unity whereof it is received; and this dependance of the humane nature on the perſon of the Word, and the communicating of the Perſon or ſubſiſtence of the Word with the humane nature, is the very thing it ſelf wherein this union conſiſts.

3. For the Scriptural texts that confirm this Union, you ſee the Well is very deep; but where is the Bucket? What texts of Scripture have we to confirm this wonderful Union of two Natures in one Perſon? Amongſt many I ſhall only cite theſe;Mat. 16.13, 16.Matt 16:13Matt 16:16 —

When Chriſt asked his Apoſtles, Whom do men ſay that I the Son of man am? — Simon Peter anſwered, Thou art the Chriſt the Son of the living God: Now, if but one Chriſt, then ſurely but one Perſon; and if the Son of man be the Son of the Living God, then ſurely there are two natures in that one Perſon: Obſerve how the Son of man, and the Son of God, very Man and very God, concenter in Chriſt: as the Soul and the Body make but one man, ſo the Son of man and the Son of God make but one Chriſt:Rom. 1.3, 4.Rom 1:3Rom 1:4 Thou art Chriſt, ſaith Peter, the Son of the Living God.

p. 128So Paul, ſpeaking of Jeſus the Son of God, he tells us, that he was made of the ſeed of David according to the Fleſh, and declared to be the Son of God with power, according to the Spirit. 1. Made of the Seed of David; of the ſubſtance of the Virgin, who was Davids poſterity. 2. Declared to be the Son of God: not made the Son of God, as he was made the Son of Man; but declared to be the Son of God: The word in the Original ſignifies a Declaration by a ſolemn ſentence or difinitive judgment. I will declare the Decree; the Lord hath ſaid unto me, Thou art my Son. That which I point at, he is the Son of David, Pſal. 2.7.Ps 2:7foreign in reſpect of his Manhood; and he is the Son of God foreign in reſpect of his Godhead; here be the two Natures; but i… …he words before, theſe two natures make but one Son, Jeſus Chriſt our Lord: and … …ry words themſelves he is declared to be the Son of God; he doth not ſay, Som… … two; but his Son Jeſus Chriſt, firſt before, and then after; to ſhew unto us, th… …fore his making, ſo after his making, he is ſtill but one Son, or one perſon of the … …tinct natures ſubſiſting.

Col. 2.9.Col 2:9To the ſame purpoſe is that ſame Text, In him dwelleth all the fulneſs of the Godhead bodily; by the union of the divine nature with the humane in the unity of his perſon, the Godhead dwelleth in Chriſt as the Soul in the Body: it dwelleth in him bodily; not ſeemingly, but really, truly, and indeed; not figuratively, and in a ſhadow, as he dwelleth in the Temple; not by power and efficacy, as he dwells in all the Creatures; not by Grace, as in his People; nor by Glory, as in the Saints above; but eſſentially, ſubſtantially, perſonally, the humane nature being aſſumed into Union with the perſon of the Word. Obſerve the paſſages; he in whom that fulneſs dwells, is the Perſon; that fulneſs, which doth ſo dwell in him, is the Nature; now there dwells in him not only the fulneſs of the Godhead, but the fulneſs of the Manhood alſo; for we believe him to be both perfect God, begotten of the ſubſtance of his Father before all Worlds; and perfect man, made of the ſubſtance of this Mother in this World; only he in whom the fulneſs of the Godhead dwelleth, is one; and he in whom the fulneſs of the Manhood dwelleth, is another; but he in whom the fulneſs of both theſe natures dwelleth, is one and the ſame Immanuel, and conſequently one and the ſame perſon; in him, (i.) in his perſon dwelleth all the fulneſs of the Godhead, and all the fulneſs of the Manhood: In him dwelleth all the fulneſs of the Godhead bodily.

4. For the ſimilitudes that reſemble, or ſet forth this myſtery, many are given: but for our better underſtanding, let us conſider theſe few.

The firſt is of the ſoul and body, that make but one man: as the ſoul and body are two diſtinct things, and of ſeveral natures: yet being united by the hand of God, they make one Perſon: ſo the Godhead and Manhood are two diſtinct things, and of ſeveral Natures: yet being united by the hand of God, they make but one Perſon. Indeed herein is the ſimilitude defective: firſt in that the Soul and Body being imperfect natures, they concur to make one full and perfect nature of a man: Secondly, in that the one of them is not drawn into the unity of the ſubſtance of the other, but both depend on a third ſubſtance, which is that of the whole.

The ſecond is of Light and Sun: as after the Collection of, and Union of the Light with the Body of the Sun, no man can pluck them aſunder: nor doth any man call one part the Sun, and another part the Light: but both of them jointly together, we call the Sun: even ſo after the Union of Fleſh with that true Light the Word, no man doth call the Word apart to be one Son of God, and the Son of Man another Son of God: but both of them jointly together, we call one and the ſelf-ſame Chriſt. I know in this ſimilitude are mamy defectives:Juſtin Martyr de recta confeſ. de Coeſſent. Trinit. yet if hereby we be not altogether able to attain the truth of this great Myſtery, certainly we have herein a moſt excellent ſimilitude, which will greatly help, and contentedly ſuffice the godly and moderate ſearchers of this divine truth.

The third is of a fiery and flaming Sword: as the ſubſiſtences of the Fire and Sword are ſo nearly conjoyned, that the operations of them for the moſt part concur: for a fiery ſword in cutting, burneth, and in burning, cutteth: and we may ſay of the whole that this fiery thing is a ſharp piercing Sword, and that this ſharp piercing Sword is a fiery thing: even ſo in the union of the two natures of Chriſt, there is a communication of properties from one of them to the other, as ſhall be declared, if the Lord permit: only this ſimilitude is defective in this, in that the nature of the Iron is not drawn into the unity of the ſubſiſtence of fire, nor is the nature of the fire drawn into the Unity of the ſubſiſtence of Iron: ſo that we cannot ſay, this fire is Iron, or this Iron is fire.

The fourth is of one man having two qualities, or accidental natures: as a man that is p. 139both a Phyſitian and a Divine; he is but one perſon, and yet there are two natures concurring and meeting in that ſame one Perſon; ſo we may rightly ſay of ſuch a one, this Phyſitian is a Divine, and this Divine is a Phyſitian; this Phyſitian is happy in ſaving ſouls, and this Divine is careful in curing bodies: even ſo is Chriſt both God and Man, and yet but one Chriſt; and in that one Chriſt, according to the ſeveral natures, are denominations of either part; as that this man is God, and this God is man; or that this man made the world: and this God died upon the Croſs: but in this ſimilitude is this deffect, in that the different natures are accidental, and not eſſential or ſubſtantial.

The fifth and laſt, is of the Branch and Tree into which it is engraffed; as ſuppoſe a Vine-branch and an Olive-tree: now as this Olive-tree is but one, but hath two different natures in it, and ſo it beareth two kinds of fruit: and yet between the Tree and the Branch there is a compoſition, not hujus ex his, but hujus ad hoc (i.e.) not of a third thing out of the two things united, but of one of the two things united or adjoyned to the other: even ſo Chriſt is one, but he hath two different natures, and in them he performs the different actions pertaining to either of them: and yet between the different natures (the Divine and Humane nature) there is a compoſition, not hujus ex his but hujus ad hoc, not of a third nature ariſing out of theſe but of the humane nature added or united to the Divine, in unity of the ſame perſon: ſo that now we may ſay, as this Vine is an Olive-tree, and this Olive-tree is a Vine: or as this Vine bears Olives, and this Olive-tree bears Grapes, ſo the Son of man is the Son of God, and the Son of God is the Son of Man: or this Son of Man laid the Foundation of the Earth, and this Son of God was born of Mary, and crucified by the Jews. This ſimilitude (I take it) is the apteſt and fulleſt of all the other, though in ſome things alſo it doth fail; for the branch hath firſt a ſeparate ſubſiſtence in it ſelf, and loſing it after, then it is drawn into the unity of the ſubſiſtence of that Tree into which it is implanted; but it is otherwiſe with the humane nature of Chriſt; it never had any ſubſiſtence of its own, until it was united to the perſon or ſubſiſtence of the Son of God.

5. For the perſon aſſuming, and the nature aſſumed, and for the reaſon of this way; we ſay, 1. That the perſon aſſuming was a Divine perſon; it was not the Divine nature that aſſumed an humane perſon, but the Divine perſon that aſſumed an humane nature; and that of the three Divine perſons, it was neither firſt, nor the third; neither the Father nor the Holy Ghoſt that did aſſume this nature; but it was the Son, the middle perſon, who was to be the middle one, that thereby, 1. He might undertake the mediation between God and us. 2. He might better preſerve the integrity of the bleſſed Trinity in the Godhead. 3. He might higher advance man-kind by means of that relation which the ſecond perſon, the Mediator did bear unto his Father: for this very end, ſaith the Apoſtle, God ſent his own Son made of a woman, Gal. 4.4.5, 6.Gal 4:4Gal 4:5Gal 4:6that we might receive the Adoption of Sons; wherefore thou art no more a ſervant but a Son; and if a ſon, then an heir of God through Chriſt; intimating thereby, that what relation Chriſt hath unto God by nature, we being found in him, have the very ſame by Grace,Rom. 8.29. Exod. 4.22, 23Rom 8:29Exod 4:22Exod 4:23 he was Gods Son by nature, and we are his Sons by Grace; he was in a peculiar manner the firſt born among many Brethren: and in him, and for him, the reſt of the Brethren by grace of Adoption are accounted as first-born, Heb. 12.23.Heb. 2.16.Heb 2:16

2. The nature aſſumed was the ſeed of Abraham: for verily he took not on him the nature of Angels, but he took on him the ſeed of Abraham:Rom. 1.3. Gen. 3.15. Gal. 4.4.Rom 1:3Gen 3:15Gal 4:4 elſewhere the Apoſtle calls it the ſeed of David: He is made the ſeed of David according to the Fleſh: and elſewhere he is called the ſeed of the Woman: I will put enmity between thee and the Woman, and between thy ſeed and her ſeed: and when the fulneſs of time was come, God ſent forth his ſon made of a woman: no queſtion ſhe was the paſſive and material principle of which that precious fleſh was made, and the Holy Ghoſt the agent and efficient: that bleſſed womb of her was the Bride-Chamber, wherein the holy Ghoſt did knit that indiſſoluble knot betwixt our humane Nature and his Deity: the Son of God aſſuming into the unity of his perſon that which before he was not, even our humane Nature. O with what aſtoniſhment may we behold our duſt and aſhes aſſumed into the unity of Gods own Perſon!

3. For the reaſon of this way: why did the perſon aſſume a Nature? or rather, why did not the perſon of the Son of God joyn it ſelf to a perfect perſon of the Son of man? I anſwer.

p. 1301. Becauſe then there could not have been a perſonal union of both natures, and ſo Chriſt had not been a perfect Mediator.

2. Becauſe then the work of each of the Natures of Chriſt could not have been counted the works of the whole perſon; whereas now by this union of both natures in one perſon, the obedience of Chriſt performed in the Manhood, is become of infinite merit, as being the Obedience of God; and thereupon God is ſaid to have purchaſed the Church with his own Blood.

Acts. 20.28.Acts 20:283. Becauſe if the Perſon of the Son of God had been joyned to the Perſon of man, there ſhould have been four Perſons in the Trinity. It is very obſervable, how for the better preſervation of the integrity of the bleſſed Trinity in the Godhead, the humane Nature was aſſumed into the unity of the ſecond perſon; for if the fulneſs of the Godhead ſhould have dwelt in any humane Perſon; there ſhould then have been a fourth Perſon neceſſarily added unto the Godhead; and if any of the three Perſons beſides the ſecond, had been born of a Woman, there ſhould then have been two Sons in the Trinity; whereas now the Son of God, and the Son of Man, being but one Perſon, he is conſequently but one Son; and ſo no alteration at all made in the relations of the Perſons of the Trinity, but they are ſtill one Father, one Son, and one Holy Ghoſt.

Theſe are the deep things of God, and indeed ſo exceedingly myſtical, that they can never be perfectly declared by any man. Bernard compares this ineffable myſtery of the union of two natures, with that incomprehenſible myſtery of the Trinity in unity. In the Trinity is three Perſons and one Nature; in Chriſt is two Natures and one Perſon; that of the Trinity is indeed the greateſt, and this of the Incarnation, is like unto it; they both far exceed mans capacity; for his way is in the Sea, and his path in the great waters, Pſal. 77.19.Ps 77:19and his footſteps are not known.

2. For the effects and Benefits of this Hypoſtatical Union; they are either in reſpect of Chriſt, or in reſpect of Chriſtians.

1. Thoſe in reſpect of Chriſt, are, 1. An exemption of all ſin. 2. A Collation of all Graces. 3. A Communication of all the properties,

1. We find that although Chriſt appeared as a ſinner, and that he was numbred among the wicked or with the Tranſgreſſors. Iſa. 53.12.Iſa. 53.12.Isa 53:12 Yet in very Deed and Truth he did no ſin, neither was any guile found in his mouth, 1 Pet. 2.22.1 Pet. 2.22. Heb. 7.36.1 Pet 2:22Heb 7:36 The Apoſtle tells us, he was holy, harmleſs, undefiled, and ſeparate from Sinners: he aſſumed the nature of man, yet by reaſon of his pure Conception, and of this Hypoſtatical Union he was conceived, and born, and lived without ſin; he took upon him the ſeed of man, but not the Sin of man, ſave only by imputation: but on this point I ſhall not ſtay.

2. The Graces collated unto the humanity of Chriſt by reaſon of his union, are very many: I ſhall inſtance in ſome: As, —

1. That the Manhood hath its ſubſiſtence in the ſecond Perſon of the Trinity, whereof it ſelf (as of it ſelf) is deſtitute.

2. That the Manhood is a peculiar Temple for the Deity of Chriſt to dwell in: it is the place wherein the Godhead ſhews it ſelf more manifeſtly and more Gloriouſly than in any other Creature whatſoever: it is true, that by his providence he ſhews himſelf in all his Creatures, and by his Grace in his Saints: but he is only moſt Gloriouſly, eternally, according to the fulneſs of his Deity, and by an Hypoſtatical Union in the humanity of Jeſus Chriſt, in him dwelleth all the fulneſs of the Godhead bodily: Some are of opinion that as now in this Life,Col. 2.9.Col 2:9 No man cometh unto God but by Chriſt; ſo hereafter in the next life, no man ſhall ſee God, but in the face of Jeſus Chriſt.

3. That in the Manhood is a nearer familiarity with the Godhead than any other Creature, whether Men or Angels: as ſometimes he ſaid, My Father and I are one: (i.e.) one eſſence; ſo he may as truly ſay, the Manhood and I are one (i.e.) one perſon for ever.

4. That the Manhood of Chriſt, according to its meaſure, is a partner with the Godhead in the work of Redemption and Mediation: as he is Immanuel in reſpect of his perſon, ſo he is Immanuel in reſpect of his office. He muſt needs be man as well as God, that he might be able to ſend this comfortable meſſage to the Sons of men; go to my Brethren, John. 20 17.John 20:17and ſay to them, I aſcend unto my Father and your Father, and to my God and your God. I, as man, am in the work of redemption, and in the work of mediation, as well as God: my Fleſh is indeed the Bread of Life.

5. That the Manhood of Chriſt, together with the Godhead, is adored and worſhipped with Divine honour: as in like caſe, the honour done to the King, redounds to the p. 131Crown upon his head; not that we worſhip the Manhood alone, as meerly a Creature; but that we adore the perſon of Chriſt which conſiſteth of the Manhood and of the Godhead.

6. That the Manhood hath an extraordinary meaſure, without meaſure, of habitual Graces, poured into it; in this he excels the very Angels, for to them was given Grace only by meaſure; but to the humanity of Chriſt was given Grace without meaſure; even ſo much as a Creature is any ways capable of. I know it is ſaid that Jeſus increaſed in Wiſdom, and Stature, and in favour with God and Man; Luk. 2.52.Luke 2:52but this increaſe or growth in Wiſdom, is not to be underſtood in reſpect of the eſſence or extenſion of the habit (for that he had from the beginning, even from the firſt moment of his incarnation; and he brought it with him out of the womb) but in reſpect of the act and uſe of it, or in reſpect of his experimental knowledg, ſo he increaſed, and not otherwiſe. Never was there any but Chriſt, whoſe Graces were no way ſtinted, and that was abſolutely full of Grace: Divines tell us of a double Grace in Chriſt; the one of union, and that is infinite; the other of unction (which is all one with Grace habitual) and that is in a ſort infinite; for howſoever it be but a finite and created thing, yet in the nature of Grace, it hath no limitation, no bounds, no ſtint, but includeth in it ſelf whatſoever any way pertains to Grace, or that cometh within the compaſs of it. The reaſon of this illimited donation of Grace beſtowed on the Nature of man in Chriſt, was, for that Grace was given to it as to the univerſal cauſe, whence it was to be derived unto all others; he is the Fountain of Grace,John. 1.16.John 1:16 and of his fulneſs we receive Grace for Grace.

3. For the Communication of the Properties. It is a kind, of phraſe of ſpeech peculiar to the Scriptures, when the properties of either Nature of Chriſt conſidered ſingly and apart, are attributed to the perſon of Chriſt, from which ſoever of the natures they be denominated. For the underſtanding of this, obſerve, 1. That words are either abſtractive or concretive; the former ſpeaks the Nature of things, the latter ſpeaks the perſon that hath that nature; as the God-Head and God; the Man Hood and Man; Holineſs and Holy. 2. Obſerve that abſtractive Words noting preciſely the diſtinct Natures, cannot be affirmed one of the other; we cannot ſay, the God head ſuffered, or the Man-hood created; but we may truly ſay, that God ſuffered, and man created; becauſe the perſon which theſe concretive words imply, is one: and all actions, paſſions, and qualities agree really to the perſon, though in reſpect ſomtimes of one nature, and ſometimes of another: thus God purchaſed the Church with his own blood: Acts. 20.28 John. 3.13.Acts 20:28John 3:13not that the God-head ſhed blood, but the perſon which was God: and thus the Son of man talking with Nicodemus, is ſaid to be in Heaven; not that the Man-hood was in Heaven while he was on earth, but the perſon of the Son of Man. Thus we may ſay that God was born of a Virgin, and that God ſuffered, and God was crucified; not ſimply in reſpect of his God-head, but in reſpect of his perſon; or in reſpect of the humane nature which God united to himſelf: becauſe God here is a concrete word, and not an abſtract, and ſignifieth the Perſon of Chriſt, and not the divine nature of Chriſt. And thus we may ſay, that the Man Chriſt is Almighty, Omniſcient, Omnipreſent, yet not ſimply in reſpect of its Man-hood, but in reſpect of the Perſon which is the ſame God and Man: or in reſpect of the divine nature of the man Chriſt Jeſus: for that here alſo Man is a concrete word, and not an abſtract, and ſignifieth the whole perſon of Chriſt, and not the humane nature: but on the contrary, we may not ſay, that the God-head of Chriſt was born of a Virgin, or ſuffered, or was crucified: nor may we ſay, that the Manhood of Chriſt is Almighty, Omniſcient, Omnipreſent; becauſe the Godhead and Manhood are abſtract words (i.e.) ſuch words as note to us the two natures of Chriſt, the one divine, the other humane, and not the perſon of Chriſt.

And this I think is the mind of Luther and his Followers, and yet (O wonder) what a deal of objections are made to the multiplying of needleſs and fruitleſs contentions? The Lutherans confeſs (however they hold the ubiquitary preſence of the humanity of Chriſt) that his Body is only in one place locally: If we ask them (ſaith Zanchius **Zanchius in judicio de diſſidio caenae Dominicae) whether Chriſts body be every where? they anſwer, that locally it is but in one place, but that perſonally it is every where: now if they mean (ſaith he) that in reſpect of Eſſence, his Body is finite, and confined to one certain place: but in reſpect of the being of ſubſiſtence, or of his perſon, it is infinite, and every where: they ſay the truth, and there is no difference amongſt us. Happy are the Reconcilers of diſſenting p. 132Brethren: Ʋnto their Aſſembly mine honour be thou united.

2. The Effects or benefits of this hypoſtatical union in reſpect of Chriſtians, are their ſpiritual union and communion with God and Chriſt.

1. There is a ſpiritual union of Chriſtians with God in Chriſt; O the wonder of theſe two bleſſed unions; firſt of the perſonal or hypoſtatical union; ſecondly of this ſpiritual or myſtical union; in the perſonal union, it pleaſed God to aſſume and unite our humane Nature to the Diety; in this ſpiritual union, it pleaſed God to unite the perſon of every Believer to the perſon of the Son of God. This union is myſtical, and yet our very Perſons, natures, bodies, ſouls are in a ſpiritual way conjoyned to the Body and Soul of Chriſt;Eph. 5.30.Eph 5:30 ſo that we are members of the Body of Chriſt, and of the Fleſh of Chriſt, and of the Bones of Chriſt; and as this conjunction is immediately made with his humane nature;2 Pet. 1.4.2 Pet 1:4 ſo thereby we are alſo united to the divine nature; yea, the perſon of the Believer is indiſſolubly united to the Glorious perſon of the Son God.

Now concerning this union, for our better underſtanding, obſerve theſe four things.

1. It is a moſt real union; it is not a meer notional and intellectual union, that conſiſts only in the underſtanding and without the underſtanding is nothing; it is not an imaginary thing, that hath no other being but only in the Brain; no, no, it is a true, real, eſſential, ſubſtantial union; In natural unions, I confeſs, there may be more evidence, but there cannot be more truth; ſpiritual Agents neither have, nor put forth leſs virtue, becauſe ſenſe cannot diſcern their manner of Working; even the Load-ſtone, though an earthen ſubſtance, yet when it is out of ſight, whether under the table, or behind a ſolid partition, it ſtirreth the needle as effectually as if it were within view. Shall not he contradict his ſences, that will ſay, It cannot work, becauſe I ſee it not? Oh my Saviour! thou art more mine, than my Body is mine: my ſenſe feels that preſent, but ſo as that I muſt loſe it: but my faith ſo feels, and ſees thee preſent with me, as that I ſhall never be parted from thee.

2. It is a very near union: You will ſay, how near? If an Angel were to ſpeak to you, he cannot ſatisfie you in this: only as far as our underſtanding can reach it, and the Creatures can ſerve to illuſtrate theſe things, take it thus: Whatſoever by way of compariſon can be alledged concerning the combination of any one thing with another: that, and much more may be ſaid of our union with Jeſus Chriſt. To give inſtance out of the Scripture: ſee what one ſtick is to another being glewed together: ſee what one friend is to another, as Jonathan and David, who were ſaid to be woven and knit each one to other: ſee how near the father and the child are: how near the husband and the wife are:1 Cor. 6, 17. 1 Sam. 18.1. Iſa. 62.5.1 Cor 6:171 Sam 18:1Isa 62:5 ſee what union is between the Branches and the Vine, the members and the head; nay, one thing more; ſee what the the ſoul is to the body: ſuch is Chriſt, and ſo near is Chriſt, and nearer to the perſon of every true believer: I live, yet not I (ſaith Paul) but Chriſt liveth in me: John. 15.5. 1 Cor. 12 12. Gal. 2.20.John 15:51 Cor 12:12Gal 2:20q. d. as the ſoul is to the body of a natural man, that acts and enlivens it naturally, ſo is Jeſus Chriſt to my ſoul and body. O there is a marvellous nearneſs in this myſtical union.

3. It is a total union; (i.e.) whole Chriſt is united to the whole believer, ſoul and body. If thou art united to Chriſt, thou haſt all Chriſt: thou art one with him in his nature, in his name: thou haſt the ſame Image, Grace, and Spirit in thee, as he hath; the ſame precious Promiſes, the ſame acceſs to God by prayer as he; thou haſt the ſame love of the Father; all that he did or ſuffered, thou haſt a ſhare in it: thou haſt his life and death: all is thine: ſo on thy part, he hath thee wholly, thy nature, thy ſins, the puniſhment of thy ſins, thy wrath, thy curſe, thy ſhame: yea, thy wit, and wealth, and ſtrength, all that thou art, or haſt, or canſt do poſſibly for him. It is a total union: My beloved is mine, and I am his: whole Chriſt from top to toe is mine, and all that I am, have, or can do, for evermore is his.

4. It is an inſeparable union, it can never be broken. I will make (ſaith God) an everlaſting Covenant with them, Jer. 32.40.Jer 32:40and I will not turn away from them to do them good, I will put my fear in their hearts, that they ſhall not depart from me. This is a glorious promiſe: ſome poor ſouls may ſay. True Lord, thou wilt not turn away from me: I know thou wilt not: Oh, but I fear I ſhall turn away from thee: Oh alaſs, I turn every day towards ſin and Satan! Nay, ſaith God, I will put my fear in their heart, that thou ſhalt not turn away from me: q. d. We ſhall be kept together for evermore and never be ſeparated. Hence Paul triumphantly challenges all enemies on earth, (or rather in hell) to do their worſt to break this knot:Rom. 8.5.Rom 8:5 Who ſhall ſeparate us from the love of God in Chriſt? ſhall tribulation, p. 133Diſtreſs, Famine, Nakedneſs, Peril or Sword? Come all that can come, and ſee if that bleſſed union betwixt me and Chriſt, ſhall ever be broken, by all that you can do. Thus for this union.

2. There is a ſpiritual communion with God in Chriſt. Both theſe are the effects of Chriſts perſonal or hypoſtatical union: firſt, union to his perſon, and then communion with his benefits: union in proper ſpeaking is not unto any of the benefits flowing to us from Chriſt: we are not united to forgiveneſs of Sin, Holineſs, Peace of Conſcience, but unto the perſon of the Son of God himſelf: and then ſecondly, comes this communication of all the benefits ariſing immediately from this union to the Lord Jeſus: that as Chriſt was Prieſt, Prophet, and King: ſo we alſo by him, are after a ſort Prieſts, Prophets and Kings: for being made one with him, we are thereby poſſeſſed of all things that are his, as the Wife is of the wealth of her Husband; now all things are yours, (ſaith the Apoſtle) whether Paul, or Apollo, or Cephas, or the World, &c.—

Hitherto have we took a view of Chriſt in his Mothers Womb;1 Cor. 3, 21.231 Cor 3:211 Cor 3:23 and O what marvails there! Did ever womb carry ſuch a fruit? Well might the Angel ſay, Bleſſed art thou amongſt Women! and well might Elizabeth ſay, Bleſſed is the Fruit of thy Womb! but the bleſſing is not only in conceiving, but in bearing; and therefore we proceed.

SECT. VI. Of the Birth of Chriſt.

6. THe birth of Chriſt now follows. Now was it that the Son of Righteouſneſs ſhould break forth from his bed, where nine months he had hid himſelf, as behind a fruitful cloud: this was the worlds wonder; a thing ſo wonderful, that it was given for a ſign unto believers ſeven hundred and forty years before it was accompliſhed:Iſa. 7.14.Isa 7:14 therefore the Lord himſelf ſhall give you a ſign; behold a Virgin ſhall conceive and bear a Son. A wonder indeed! and great, beyond all compariſon: that the Son of God ſhould be born of a Woman: that he who is the true Melchizedech, without Father, and without Mother, muſt yet have a mother-Virgin: that he that is before Abraham was, ſhould yet be born after Abraham a matter of two thouſand years: that he who was Davids Son, & therefore born in Bethlehem, ſhould yet be Davids Lord; wonderful things are ſpoken of thee, Heb. 7.3.Heb 7:3O thou Son of God: before he was born, the Prophets ſing, the Sybils propheſie, the Patriarchs typiſie, the Types foretel, God promiſeth, and the Son of God performeth; when he was born, Angels run errands, Gabriel brings tidings, the glory of Heaven ſhines, a Star diſplaies, and wiſe men are the Heralds, that proclaim his Birth. But come yet a little nearer, Let us go to Bethlehem (as the Shepherds ſaid) and ſee this thing which is come to paſs! if we ſtep but one ſtep into his loding, Heavens wonder is before our eyes; now Look upon Jeſus! Luke 2.15.Luke 2:15look on him as in fulneſs of time he carried on the great work of our Salvation: here now you may read the meaning of Adams Covenant, Abrahams promiſe, Moſes revelation, Davids ſucceſſion; theſe were but vailes; but now ſhall we draw aſide the Curtains? come, take a view of the truth it ſelf; O wonder of wonders! whom find we in this lodging? a Babe in a Cratch, a Mother-maid, a Father-virgin: is this the Babe whom we look unto as our Jeſus? is this a Mother (as Auſtin) ſcarce fourteen years of age? is this the Father that knew her not, until ſhe had brought forth her firſt-born Son? Mat. 1.25.Matt 1:25what a ſtrange birth is this? Look on the Babe, there is no Cradle to rock him, no Nurſe to Lull him, no Linnens to ſwaddle him, ſcarce a little food to nouriſh him; look on the Mother, there's no Mid-wives help, no downy pillows, no linnen hangings, ſcarce a little ſtraw where ſhe is brought a-bed: look on Joſeph the reputed Father: he rather begs, than gives a bleſſing: poor Carpenter! that makes them a Chamber of an Oxe-ſtall, and carves him a Cratch to be his Cradle: Mary that ſees with her eyes, and ponders all in her heart, how doth modeſt ſhame fac'dneſs change her colours ſo often as her imagination works? ſhe muſt bear a Son: an Angel tells her, the Holy Ghoſt overſhadows her, the dayes are accompliſhed, and ſhe is delivered; each Circumſtance is enough to abaſh a modeſt Virgin: But who will not wonder? a Maid believes, a Maid conceives, a Maid brings forth, and a Maid ſtill remains: How might we deſcant on this Subject? but I ſhall contract my ſelf, and reduce all wonders to this word, I am the Vine.John 15.5.John 15:5

It is a bleſſed Parable: in which, under the ſhadow of a Vine, Chriſt elegantly ſets forth himſelf. Chriſt in many reſemblances is a precious Vine; but why a Vine, rather than a Cedar, Oak, or ſome of the ſtrongeſt, talleſt trees? Many reaſons are given: as, p. 1341. Becauſe of all Trees the Vine is the loweſt: it grovels, as it were, on the ground. 2. Becauſe of all Trees the Vine is weakeſt; hence they that have Vines, have alſo their Elms to ſupport them, and hold them up. 3. Becauſe of all Trees, the Vine hath the meaneſt Bark and outſide: it is of little worth or reputation. 4. Becauſe of all Trees,Pſal. 128.3.Ps 128:3 the Vine is fruitfulleſt: and therefore it is called the Fruitful Vine. In every of theſe reſpects, Chriſt is called a Vine, who by his Incarnation took upon him the loweſt condition, and made himſelf, by emptying himſelf, of no Reputation: but he was the fruitfulleſt Vine that ever the earth bore:Phil. 2.7.Phil 2:7 and in this reſpect no Vine, nor all the Vines on the Earth were worthy to be compared with him, or to be ſo much as reſemblances of him. I ſhall not proſecute the reſemblances throughout; for, ſo I might paſs from his Birth to his Life: and from his Life to his Death; when the blood of the Grapes was preſſed out: only for the preſent wee'll take a view of this Vine. 1. In its Plant. 2. In its Bud. 3. In its Bloſſom. 4. In its Fruit; and ſo an end.

1. For the Plant: the way of Vines is not to be ſowed, but planted; that thus tranſlated, they might better fructifie: ſo our Jeſus, firſt ſprung from his Father, is planted in a Virgins womb; God from God, coeternal with God; but by his Incarnation made that he was not, and yet remaining that he was; God of his Father, and Man of his Mother; before all time, yet ſince the beginning. Bernard tells us, that this Vine ſprung of the Vine, Ber. de Paſſione Dom.is God begotten of God, the Son of the Father, both coeternal and conſubſtantial with the Father; but that he might better fructifie, he was planted in the Earth; (i.e.) he was conceived in a Virgins womb. There is indeed a reſemblance in this; in this reſemblance, we muſt be careful to obſerve that communication of properties; of which I told you, we may truly ſay, that God was planted, or conceived, but not the Godhead; God is a concrete word, and ſignifies the Perſon of Chriſt: and his Perſon was planted or conceived, not ſimply as God: but in reſpect of the Manhood united to it: and thus he that is infinite, was conceived; and he that is eternal, even he was born: the very fulneſs of all perfection, and all the properties of the Divine Eſſence are by this communication given to the nature of man in the Perſon of the Son of God: no wonder therefore, that we ſay, that this Vine (the Son of God) is planted in Mary; I know ſome would have the Plant more early: and therefore they ſay, that Chriſt was a Vine planted in Adam, budded in David, and flouriſhed in Mary: but I take this but for a flouriſh: all before Mary were but Types, now was the Truth: now in Mary was Chriſt planted, and not before: as in the beginning, there was not a Man to Till the Ground:— but out of the ground the Lord made to grow every Tree:—and a River went out of Eden to water the Garden: ſo there was no man that tilled this Ground: but out of this Ground (the Virgin) the Lord made to grow this Plant, watering it by his Spirit: The Holy Ghoſt ſhall come upon thee, Luke 1.35.Luke 1:35and the Power of the Higheſt ſhall overſhadow thee: Of this conception, and of the Holy Ghoſts efficiency, I believe, ſpake the Prophet, when there was ſuch longing after Chriſt's coming in the fleſh:Iſa. 45.8.Isa 45:8 Drop down ye Heavens from above, and let the Sky pour down Righteouſneſs, let the Earth open, and bring forth Salvation. But of this Conception before.

2. For the Bud: the nature of Vines is to Bud, before it Bloſſom or bring forth its fruit:Pſal. 85.11.Ps 85:11 ſo was it ſaid of Chriſt before he came, Truth ſhall Bud out of the Earth; now what was this budding of Truth out of the Earth, but Chriſt born of a Woman? What was the Truth (ſaith Irenaeus and Auguſtine) but Chriſt? Iraen. l. 3. c. 5.and what the Earth, but our fleſh? and what Truth budding, but Chriſt being born? Here let us ſtay a while: ſurely it is worth the while (as the Spouſe ſaid in another place) to get up early to the Vineyards, and to ſee how the Vine did flouriſh, Cant. 7.12.Song 7:12and how the tender Grape did open.

In Chriſts carrying on the great Work of our Salvation before all Worlds, we told you of Gods Councils, as if he had been reduced to ſome ſtraits and difficulties by the croſs demands of his ſeveral Attributes: but Wiſdom found out a way, how to reconcile theſe differences by propounding a Jeſus, and in him Mercy and Truth met together, Righteouſneſs and Peace kiſſed each other. Pſal. 85.10.Ps 85:10That reconciliation was in the Counſel of God from all Eternity: but for the execution of this Counſel, it was now in the fulneſs of time, even at this time when Chriſt was born: Now in deed and in truth, in execution and performance, was the reconciliation of all differences: and of this time was the Pſalmiſts Prophecy more eſpecially meant: Mercy and Truth ſhall meet together, Righteouſneſs and Peace ſhall kiſs each other: Pſal. 85.10, 12Ps 85:10Ps 85:12and Truth ſhall bud out of the Earth, and Righteouſneſs ſhall look down from Heaven.

In theſe words we find, firſt a meeting of Gods bleſſed Attributes; and ſecondly, this p. 135meeting at a birth, the birth of Truth: at which meeting thirdly was that glorious effect, that Righteouſneſs looked down, and indeed came down from Heaven; I deſire a little to invert the words, and ſhall firſt ſpeak to Chriſts Birth; ſecondly, to the effects of his Birth, of Righteouſneſs looking down from Heaven; thirdly, to the meeting and agreement of all Gods Attributes as the iſſue and effect of all; When Mercy and Truth met together, and Righteouſneſs and Peace kiſſed each other.

1. For his Birth; our Vine doth Bud, Truth ſhall Bud out of the Earth, (i.) Chriſt ſhall be born upon the Earth, or Chriſt ſhall be born of a Woman; for Truth is Chriſt, Bud is born, and the Earth] is a Woman. 1. Truth] is Chriſt: I am the Way and Truth, John 1.4, 6,John 1:4John 1:6ſaid Chriſt; he is the truth of all Types, and the truth of all Propheſies, and the truth of all promiſes; for in him are all the Promiſes, Yea and Amen. 2. Bud] is born: the Vine budding is the firſt putting forth of the Grape; ſo Chriſt being born, was Truth budding out of the Earth, he then firſt ſhewed himſelf to the World, and was firſt ſeen (like the Vine ſpringing forth) above ground. 3. The Earth] is the Woman;Iſa. 45.8.Isa 45:8 thus ſome render that Text, Let the Earth bring forth a Saviour: look how the Field-flowers ſpring forth of themſelves without any Seed caſt in by the hand of Man; ſo the Virgin brings forth Chriſt. It is obſervable that in the Creation of Adam was laid the Prognoſticks of this future birth: begin with the firſt Man Adam, and you may ſee him parallell'd in this ſecond Adam, Chriſt. Adam was created of the Virgin-Earth, Chriſt was born of a Virgin-Mother; the Earth had no Husbandman, yet brought forth without Seed: Mary had no Husband, yet brought forth without Seed of Man: in the Creation God ſaid, Let us make Man: and now ſaith the Holy Ghoſt, the Word is made fleſh, Gen. 1.26. John 1.14.Gen 1:26John 1:14or the Word is Man indeed: thoſe were but Types, but Chriſt is the Truth: he is the Vine that Buds, the Meſſias born; the Angels own him, the Star deſignes him, the Prophets foreſhew him, the Devils confeſs him, his Miracles declare him, the Sages ſeek him, and Heaven and Earth Rings with the News, that Truth is Budded out of the Earth.

2. For the effect of this Birth, Righteouſneſs ſhall look down from Heaven. No ſooner Chriſt born, but Righteouſneſs looked down from Heaven; ſhe caſt her eye upon Earth, and ſeeing Truth freſhly ſprung there, ſhe looked and looked again; certainly it was a ſight to draw all the eyes of Heaven to it. It is ſaid of the Angels that they deſired to look into theſe things: they looked wiſhly at them,1 Pet. 1.12…1 Pet 1:12 as if they would look through them: no queſtion but Righteouſneſs looked as narrowly and piercingly as the Angels. Some obſerve that the Hebrew word, ſhe looked down, ſignifies that ſhe beat out a window; ſo deſirous was Righteouſneſs to behold the ſight of the Vine Budding, of Chriſt being born, that ſhe beats out a Window in Heaven: before this time, ſhe would not ſo much as look down towards the Earth: Righteouſneſs had no proſpect, no window open this way: ſhe turned away her eyes, and clapt to the Caſement, and would not abide ſo much as to look on ſuch ſinful wretches, forlorn ſinners as we are; her eye was purer than to behold Iniquity, ſhe abhorred it, and us for it: and therefore would not vouchſafe us once to caſt off her eye. O but now the caſe is altered: no ſooner doth our Vine Bud upon the Earth, but ſhe is willing to condeſcend, and ſo willing, that ſhe breaks a Window through the Walls of Heaven to look down upon this Bud: and nomarvail: for, what could Righteouſneſs deſire to ſee, and ſatifie her ſelf in, that was not to be ſeen in Jeſus Chriſt? He was all righteous, there was not the leaſt ſpot of ſin to be found in him: his Birth was clean, and his Life was holy, and his Death was innocent; both his Soul and Body were without all ſin; both his Spirit and his Mouth were without all guile; whatſoever ſatisfaction Righteouſneſs would have, ſhe might have it in him, lay Judgment to the Line, and Righteouſneſs to the Balance, and there is nothing in Jeſus but Streight for the Line, and full Weight for the Balance.

3. For the meeting and agreement of all Gods Attributes, as the iſſue and the leaſt effect of this budding Vine, the Verſe before tells us; that Mercy and Truth are met together, Righteouſneſs and Peace have kiſſed each other: This meeting preſuppoſeth a diſtance before they met: for they that meet come from divers coaſts. Here then are two things conſiderable; firſt the diſtance, and ſecondly, the meeting. But you will ſay, how came this diſtance? Are they not all the Attributes of Gods undivided eſſence? are they not all four in the boſom of God from all eternity? I anſwer, Yes: they are undivided in themſelves, but they were divided about us; it was Adam's ſin, and ours in him, that firſt divided Heaven, yea the very Attributes of God, and in a ſort, God himſelf: I ſhall ſpeak to both theſe, that you may firſt ſee the Differences, and then the Agreement and bleſſed Harmony of theſe glorious Attributes.

1. The Difference; immediately after the Fall, the great queſtion (which before you heard of in the Decree and Councils of God) was actually propounded, What ſhould be done with ſinful Man? in this caſe we muſt ſpeak of God after the manner of men; and I hope you will give me the liberty that others (I ſuppoſe warrantably) take: Come, ſaith God, What ſhall be done with ſinful Man? He hath violated my Law, broken my Command, and as much as lies in him, unpinn'd the Fabrick of the World, ſpoiled my Glorious Work of Heaven, and Earth, and Sea, and all therein: undone himſelf for ever and ever, and ever. O what ſhall be done with this ſinful, rebellious, forlorn unhappy Creature, Man? Silence being a while in Heaven, and all ſtruck into amaze, to ſee the great God of Heaven ſtirred up in wrath, at laſt Mercy and Peace ſtand up, and they ſeek with ſweet, gentle intreaties to pacifie Gods Anger: but Righteouſneſs and Truth are on the contrary ſide: and they provoke God Almighty to go on, and to manifeſt himſelf (as he is indeed) a conſuming Fire, a ſin-revenging God. The Plea is drawn up, and reported at large by Bernard, Andrews, and others.

1. Mercy began; for out of her readineſs to do good, ſhe is ever formoſt: her inclination is to pitty, or rather ſhe her ſelf is an inclination to pity thoſe that are in miſery: and if ſhe can but relieve them, let them deſerve what they will, be ſure ſhe will relieve them: for ſhe looks not to the party what he is, nor what he hath done, nor what he he deſerved: but (which is the comfort of us miſerable ſinners) ſhe looks at what he ſuffers, and in how woful and wretched a caſe he is. Her Plea was thus; What Lord haſt thou made all Men in vain? wilt thou now deſtroy him for whom thou madeſt the World? ſhall the houſholder be caſt out, and thrown into priſon, and there remain till he hath paid the utmoſt Farthing? ſhall all the Men and Women in the World, from firſt to laſt, be damned for ever and ever? alas! What profit is in their Blood? What will it avail to crowd Men and Devils together in Hell-flames? Will not thoſe Devils, the grand Enemies of God, rejoyce at this? And what then will become of thy great Name on Earth? Is not this thy Name? The Lord, the Lord, Merciful, and Gracious, Long-ſuffering, and abundant in Goodneſs and Truth, keeping Mercy for Thouſands, forgiving Iniquity, Tranſgreſſions and Sins? What will the Lord undo his Name? Will the Lord caſt off for ever? And will he be favourable no more? Is his Mercy clean gone for ever? Will he be no more entreated? hath God forgotten to be gracious? Hath he in Anger ſhut up his tender Bowels? With theſe, and ſuch like holy whiſperings or mutterings did Mercy enter into Gods bowels, and make them yern, and melt again into compaſſions.

But 2. Truth muſt be heard as well as Mercy; and ſhe layes in matter of exception, and her Plea was thus; What is God but his Word? Now this was thy word to Adam, In the day that thou eateſt thereof, thou ſhalt die the death; and this was thy word to all the Sons of Adam,… 17. … 8.10. the ſoul that ſinneth, that ſoul ſhall die. And God may not falſifie his word: his word is truth; falſifie truth? That may not be: all men are liars: but God is true, even truth it ſelf.— This Plea of Truth is ſeconded by Righteouſneſs; and thus ſhe beſpeaks God; ſhall not the Judge of all the world do right? Thou haſt declared thy ſelf over and over to be juſt and righteous; … 15. … 19.13. … 6.5, 7. … …5.17.O Lord God of Iſrael thou art righteous:—Righteous art thou, O Lord, and upright are thy Judgments.—Thou art righteous, O Lord, which art, and waſt, and ſhall be:—Even ſo, Lord God Almighty, true and righteous are thy Judgments,—Yea the Lord is righteous in all his wayes, and holy in all his works: and wherein conſiſts this righteouſneſs, but in rendring to every one according to his due? And what is the ſinners due, … ….23.but Death? The wages of ſin is Death: What ſhall not thoſe ſinners die the Death? That were (as before) to make Truth falſe, ſo here to do Right Wrong.

Theſe were the Controverſies at that time: ſo that Peace could not tell how to ſpeak a prevailing word amongſt them: nay the controverſie grew ſo high, that they made it their own caſes: what ſhall become of me (ſaid Mercy) if God ſpare not ſinners? and what ſhall become of me (ſaid Juſtice) if God do ſpare ſinners? what ſhall become of me (ſaid Mercy) If God will ſhew no mercy? And what ſhall become of me (ſaid Juſtice) if God will do no Juſtice? why, alas periſh (ſaid Mercy) if thou wilt not pity: if man die, I die alſo: and I periſh (ſaid Juſtice) if thou wilt have mercy: ſurely I die, if man die not. To this it came, and in theſe terms brake up the Aſſembly, and away they went one from another. Truth went to Heaven, and was a Stranger upon Earth, Righteouſneſs went with her, and would not ſo much as look down from Heaven: Mercy, ſhe ſtaid p. 137below ſtill; for where ſhould Mercy be, if not with the miſerable? As for Peace, ſhe went between both, to ſee if ſhe could make them meet again in better terms: in the mean while, our Salvation lies a bleeding; the Plea hangs, and we ſtand as Priſoners at the Bar, and know not what ſhall become of us; for though two be for us, yet two are againſt us, as ſtrong, and more ſtiff than they: ſo that much depends upon this meeting; for either they muſt be at peace between themſelves, or they cannot be at peace with us, nor can we be at peace with God.

Many means were made before Chriſts time for a bleſſed meeting, but it would not be; Sacrifice and Burnt-Offering thou wouldſt not have: Heb. 10.5.Heb 10:5theſe means were not prevalent enough to cauſe a meeting. Where ſtuck it? you will ſay: Surely it was not long of Mercy, ſhe was eaſie to be intreated: ſhe looked up to Heaven, but Righteouſneſs would not look down; and indeed here was the buſineſs: Righteouſneſs muſt and will have ſatisfaction, or elſe Righteouſneſs ſhould not be Righteous; either ſome ſatisfaction for ſin muſt be given to God, or ſhe will never meet more; better all men in the World were damned, than that the Righteouſneſs of God ſhould be Unrighteous. And this now puts on the great tranſaction of our Saviours Birth.

Well then, our Saviour is born; and this birth occaſions a gracious meeting of the Attributes: ſuch an attractive is this Birth, this Bud of Chriſt, that all meet there; indeed they cannot otherwiſe but meet in him in whom all bleſſed Attributes of God do meet. It is Chriſt is Mercy, and Chriſt is Truth, and Chriſt is Righteouſneſs, and Chriſt is Peace. 1. Chriſt is Mercy; thus Zacharias propheſied:Luke 1.78.Luke 1:78 That through the tender Mercy of our God the day-ſpring (or Branch) from on high hath viſited us. And God the Father of Chriſt, is called the Father of mercies; as if Mercy were his Son, who had no other Son but his dearly boloved Son in whom he is well pleaſed. 2 Cor. 1.3. John 14.6.2 Cor 1— 2. Chriſt is Truth; I am the Way, and the Truth, and the Life. That Truth in whom is accompliſhed whatſoever was prefigured of the Meſſiah. God ſhall ſend forth his Mercy and his Truth: Pſal. 57.3. Pſal. 64.7. Exod. 34.6. Deut. 32.4. Pſal. 86.15. John 1.14, 17. Jer. 23.6. Mal. 4.2. 1 Car. 1.30. Heb. 7.2. Iſa. 9.6. Eph. 2.14. 2 Theſ. 3.16.Ps 57:3Ps 64:7Exod 34:6Deut 32:4Ps 86:15John 1:14John 1:17Jer 23:6Mal 4:2Mal 4:1Heb 7:2Isa 9:6Eph 2:142 Thess 3:16And, O prepare Mercy and Truth. And this is his Name, the Lord, the Lord,—abundant in Goodneſs and Truth. He is a God of Truth, ſaith Moſes; plenteous in Mercy and Truth, ſaith David; full of Grace and Truth, ſaith John; for the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt. He is Truth by Name, and Truth by Nature, and Truth by Office.—3. Chriſt is Righteouſneſs. This is his Name whereby he ſhall be called, the Lord our Righteouſneſs. And, unto you that fear my Name, ſhall the Son of Righteouſneſs ariſe with healing under his Wings. And, Chriſt of God is made unto us Wiſdom, Righteouſneſs, and Sanctification, and Redemption. And according to his Type Melchiſedech, this was his Style, King of Righteouſneſs.—4. Chriſt is Peace. This is his Name wherewith he is called, wonderful Councellor, the Mighty God, the everlaſting Father, the Prince of Peace. And, Chriſt is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us. And therefore prayes the Apoſtle, now the Lord of Peace himſelf (or, the Lord himſelf, who is Peace) give you peace alwayes by all means. And according to his Type Melchiſedech, as he was King of Righteouſneſs, ſo alſo he was King of Salem, which is King of Peace.—Thus Chriſt is Mercy, Heb. 7.2.Heb 7:2and Chriſt is Truth, and Chriſt is Righteouſneſs, and Chriſt is Peace: Now where ſhould all theſe meet but in him who is them all? Surely there they meet, and at the meeting, they all ran firſt and kiſſed the Son; and that done, Truth ran to Mercy, and embraced her, and Righteouſneſs to Peace, and kiſſed her; they that ſo long had been parted, and ſtood out in difference, now they meet, and are made Friends again. O the bleſſed effects of this Birth of Chriſt! it is Chriſt that reconciled them, and that reconciled us and them; He reconciled all things (ſaith the Apoſtle) whether they be things in Earth, or things in Heaven. Col. 1.20.Col 1:20Now is Heaven at peace with it ſelf, and Heaven and Earth at peace one with another; and that which glues all, and makes the Peace, is this Birth of Chriſt; the budding of this Vine. Truth ſhall Bud out of the Earth, and then Mercy and Truth ſhall meet together, &c.

3. For the Bloſſom. The nature of Vines is, in its ſeaſon to Bloſſom, or to bear ſweet flowers. Pharaoh's Butler, you know, dreamed of a Vine, that not only budded, but Bloſſomed; Her Bloſſomes ſhot forth: and thus Chriſt, our Vine,Gen. 40.10.Gen 40:10 both Budded and Bloſſomed; he was full of the ſweeteſt Flowers; now what were theſe Flowers and Bloſſoms of Chriſt, but his virtues and bleſſed graces? In this only Chriſt differs from the Vine, in that in him was ſeen not only one ſort or kind of Flowers, but every kind.Bern. de paſſione Dom. Bernard reckons up the violet of humility, the lilly of chaſtity, the roſe of patience, the ſaffron of abſtinence; I may p. 138not ſo far enlarge my ſelf; but in reference to his Birth, I cannot but admire at his humility, patience, and infinite condeſcentions; that the Creator ſhould become a creature, though an Angel, it were a great Gulf, which no created underſtanding could meaſure; but that he ſhould reject Angels, and take the Seed of Abraham: that he ſhould be made lower than the Angels, who is God over all; that he would be conceived, who is the uncreated wiſdom: in the dark Priſon of the Womb, who is the Light of the World: and that of a Woman, the weaker, firſt ſinning ſex, who is the holy one and power of God; that he would be born, who beareth all things: the Lord of all, of a lowly handmaid: in fulneſs of time, who is eternity: in the night-time, who is the Son of Righteouſneſs: in the Winter, who gives life and heat: in a time of publick taxation, who is Lord of Lords: and that not at Rome, the Lady of Nations; nor at Jeruruſalem, the Glory of the Eaſt, but at Bethlehem the leaſt of the Thouſands of Judah; not in a Palace prepared, nor in his Mothers Houſe, but in an Inn; not in the beſt Room, nor in any Room of the Houſe, but in a Stable of Beaſts; not attended there with a royal Guard, but with Joſeph and Mary; not adorned in Robes, but ſwadled in Clouts; not ſtately Enthronized, but laid in a Manger; nor laſtly, his Birth Proclaimed by the Kings at Arms, but by poor Shepherds.

That the Word ſhould be an infant not able to ſpeak a word; that life ſhould be mortal; that Power ſhould be ſubject to a poor Carpenter; that the Lord of the Covenant ſhould be Circumciſed; that the God of the Temple ſhould be preſented in the Temple; that Wiſdom ſhould be inſtructed; infiniteneſs ſhould grow in ſtature; that the feeder of all things ſhould be fed; that all theſe are preludes, and but beginnings of his ſufferings; O wonderful condeſcention! O admirable patience! O rare humility! how ſtrange are the Blooming Bloſſoms of this Vine.

4. For the Fruit: the nature of Vines is to caſt ſweet ſavours, but to bear ſowr Grapes: Chriſt that was blameleſs before God and Man, yet bore the heavy burden of our ſin. O the ſweetneſs of his ſavours! becauſe of the ſavour of thy good Ointments, thy Name is an Ointment poured forth; Cant. 1.3.Song 1:3whether by ſavours, we mean his words, the very Officers of the Jews can ſay, Never Man ſpeak like this Man: or whether by ſavours, we mean his deeds,Jo… 7.46.John 7:46 his very Enemies confeſs him a juſt Man; ſo Pilate's Wife could ſend her Husband word, Have thou nothing to do with that juſt Man: the wiſe Men that brought their Offerings give him Gold, Matth. 27.19. Mat. 2.11.Matt 27:19Matt 2:11Frankincenſe, and Myrrhe; Gold is given him as to a potent King, Frankincenſe as to a gracious God, and Myrrhe as to an holy Prieſt: He is a King to rule, a God to ſave, and a Prieſt to mediate: thus far he caſts ſweet ſavours; but digeſt them better, and they prove ſowr Grapes; a King he was, but mockt with the Title,Mat. 27.29. Phil. 2.7.Matt 27:29Phil 2:7 Hail King of the Jews: a God he was, but he emptied himſelf; He made himſelf of no Reputation: an holy Prieſt he was, but ſuch a Prieſt as muſt offer up himſelf for a Sacrifice: The wiſe men that came from the Eaſt, they ſaw his Infirmity, and yet adore his power; they ſaw his infancy, yet adore his wiſdom; they ſaw his poverty, yet adore the riches of his mercy; they ſaw him whom they enquired after, Where is he that is born King of the Jews?Mat. 2.2.Matt 2:2 The very Title caſt ſweet ſavours, but it bears ſower Grapes; he is a King, that's a title of honour; but he is King of the Jews, that's a word of reproach.

All along his life you may ſee theſe two, ſweet ſavours, but ſowr Grapes: vidiſti vilia, audi mirifica, ſaith Ambroſe; the things you ſee are mean, but the things you ſ…e and hear are wonderful; mean it was to ſee a ſort of Shepherds, wonderful it is to ſee a troop of Angels; mean it was to hear one ſay, laid in the Cratch below; wonderful it is to hear many ſing Glory to God on high; mean it was to ſee him man; wonderful it is to know him God. Here's a little Child fainting and groaning, yet a powerful God ruling and commanding; hungry himſelf, to ſhew our nature; yet feeding five thouſand, to ſhew his power: dying on the Croſs, as the Son of Adam; diſpoſing of Paradiſe, as the Son of God. As it was ſaid of Bethlehem, Minima & non Minima; the leaſt of the thouſands, Micah 5.2. Not the leaſt of thouſands, Mat. 2.6. So we ſay of this Bethlehemite, Minimus & non Minimus; he ſhall ſit upon the Throne of David, Iſa. 9.7. Yet he hath born our griefs, and carried our ſorrows, Iſa. 53.4. His Kingdom is an everlaſting Kingdom, Dan. 7.27. Yet his end ſhall be, and he ſhall have nothing, Dan. 9.26. Thus all along from his Cratch to his Croſs, ſweet Savours, but ſowr Grapes; at laſt indeed the Grapes grew to a ripeneſs, and then he was preſſed, and his deareſt heart-blood run out in abundant ſtreams; this was the ſweet juice of our Garden-Vine; God planted it, the Heavens Water it, the Jews prune it; what remains now, but that we abide in it? but of that when we come to the Directions how we are to look.

p. 139SECT. VII. Of ſome Conſequents after Chriſt's Birth.

SOme Conſequents after the Birth of Chriſt may be touched, whileſt yet he was but a Child of twelve years old. As,—

1. When he was but eight dayes old, he was Circumciſed, and named Jeſus. As there was ſhame in his Birth, ſo there was pain in his Circumciſion; a ſharp Razor paſeth through his skin preſently after he is born; not that he needed this Ceremony, but that for us he was content to be legally impure. In this early humiliation he plainly diſcovers the Riches of his Grace; now he ſheds his Blood in drops, and thereby gives an earneſt of thoſe Rivers which he afterwards poured out for the cleanſing of our Nature, and extinguiſhing the wrath of God; and for a further diſcovery of his Grace, at this time his Name is given him, which was Jeſus. This is the name which we ſhould engrave in our hearts; reſt our Faith on, and place our help in, and love with the overflowings of Charity, and Joy, and Adoration; above all things we had need of a Jeſus, a Saviour for our Souls, and from our ſins, and from the everlaſting deſtruction which ſin will otherwiſe bring upon our Souls; hence this Name Jeſus and this Sign Circumciſion are joined together; for by the effuſion of his blood he was to be our Jeſus, our Saviour: Without ſhedding of Blood is no remiſſion of Sins, no Salvation of Souls.Heb. 9.22. Rom. 4.11.Heb 9:22Rom 4:11 Circumciſion was the Seal, and now was it that our Jeſus was under God's Great Seal to take his Office: We have heard how he carried on the great Work of our Salvation from Eternity; this very Name and Office of Jeſus, a Saviour, was reſolved on in Gods fore-councel, and given forth from the beginning; and we have heard of late how it was promiſed and foretold by an Angel;John. 6.27.John 6:27 but now it is Signed and Sealed with an abſolute Commiſſion and fulneſs of Power; Him hath God the Father fealed, John. 6.27. It is his Office and his very profeſſion to ſave, that all may repair unto him to that end:Mat. 11.28. John 6.37. John 4.42.Matt 11:28John 6:37John 4:42 Come unto me all ye that are weary; and him that cometh unto me I will in no wiſe caſt out; in which reſpect he is called the Saviour of the world (i.e.) of Samaritans, Jewes, Gentiles, Kings, Shepherds, and of all ſorts of men.

2. When he was forty daies old, he was brought to Jeruſalem, and preſented to the Lord; as it is written in the Law of the Lord, every Male that openeth the womb ſhall be called Holy to the Lord. O wonder! there was no impurity in the Son of God, and yet he is firſt circumciſed, and then he is brought and offered to the Lord;Luke 2.22, 23Luke 2:22Luke 2:23 he that came to be ſin for us, would in our Perſons be legally unclean, that by ſatisfying the Law, he might take away our uncleanneſs; he that was above the Law, would come under the Law, that he might free us from the Law; we are all born ſinners; but O the unſpeakable Mercy of our Jeſus, that provides a remedy as early as our ſin: firſt, he is conceived, and then he is born, to ſanctifie our Conceptions and our Births; and after his Birth, he is firſt Circumciſed, and then he is preſented to the Lord; that by two holy acts, that which was naturally unholy might be hallowed unto God: Chriſt hath not left our very Infancy without redreſs, but by himſelf, thus offered, he cleanſeth us preſently from our filthineſs.—Now is Chriſt brought in his Mothers Arms to his own Houſe, the Temple; and as Man, he is preſented to himſelf, as God. O how Glorious did that Temple ſeem, now the Owner was within the walls of it! Now was the Hour, and Gueſt come, in regard whereof the ſecond Temple ſhould ſurpaſs the firſt; this was the Houſe built for him, and dedicated to him; there had he dwelt long in his Typical preſence, nothing was done there whereby he was not reſembled; and now the body of theſe ſhadows is come, and preſents himſelf, where he had ever been repreſented. You will ſay, what is this to me, or to my Soul? O yes! Jeruſalem is now every where; there is no Church-Aſſembly, no Chriſtian heart which is not a Temple of the Living God; and there is no Temple of God wherein Chriſt is not preſented to his Father: Thus we have the benefit of Chriſt's fulfilling the Law of Righteouſneſs; God ſent his Son, made of a Woman, made under the Law, that he might redeem them that were under the Law, that we might receive the Adoption of Sons. Gal. 3.4, 5.Gal 3:4Gal 3:5It is, as if the Father ſhould have ſaid to Chriſt, Come my dear Son, here are certain Malefactors under the Law, to ſuffer and to be executed; what ſay you to them? Why, I will become under the Law (ſaith Chriſt) I will take upon me their Execution, and ſuffer for them; and to this purpoſe he is firſt circumciſed; and then he is preſented to the Lord.

p. 1403. When he was yet under one year old, as ſome; or about two, as others, he fled into Egypt. As there was no room for him in Bethlehem, ſo now there is no room for him in all Judea; no ſooner he came to his own, but he muſt fly from them; what a wonder is this? Could not Chriſt have quit himſelf from Herod a thouſand wayes? what could an Arm of fleſh have done againſt the God of Spirits? had Jeſus been of the ſpirit of ſome of his Diſciples, he might have commanded fire from Heaven on thoſe that ſhould have come to have apprehended him; but hereby he taught us to bear the yoke even in our youth; thus would he ſuffer, that he might ſanctifie to us our early afflictions, he flies into Egypt, the ſlaughter-houſe of Gods People, the ſink of the world, the ſurnace of Iſrael's ancient afflictions: what a change is here; Iſrael, the firſt-born of God …lie out of Egypt into Judea; and Chriſt the firſt-born of all Creatures flies out of Judea into Egypt; Euſeb. de. demonſt. l. 6. c. 20.Euſebius reports that the Child Jeſus arriving in Egypt, and being by deſign carried into a Temple, all the Statutes of the Idol-Gods fell down like Dagon at the preſence of the Ark; and to this purpoſe he cites Iſaiah's Propheſie; Behold, the Lord ſhall come into Egypt, and the Idols of Egypt ſhall be moved at his preſence. Now is Egypt become the Sanctuary, and Judea the inquiſition-houſe of the Son of God; ſurely he that is every where the ſame,Iſa. 19.1.Isa 19:1 knows how to make all places alike to his; he knows how to preſerve Daniel in the Lions den; the three Children in a fiery furnace; Jonah in a Whales belly, and Chriſt in the midſt of Egypt.

4. When he was now ſome five years old, ſay ſome; or but two years and a quarter old, ſay others; an Angel appears again in a Dream to Joſeph, ſaying, Ariſe and take the young Child and his Mother, Mat. 2.19, 20.Matt 2:19Matt 2:20and return again into the land of Iſrael, for they are dead which ſought the young Childs Life. Herod, that took away the lives of all the Infants in or about Bethlehem, is now himſelf dead, and gone to his own place, and by this meanes the Coaſt is clear for the return of that holy Family. O the wonderful diſpenſation of Chriſt in concealing of himſelf from men! all this while he carries himſelf as an Infant, and though he know all things, yet he neither takes, nor gives any notice of his removal or diſpoſing, but appoints that to be done by his Angel, which the Angel could not have done but by him. As Chriſt was pleaſed to take upon him our Nature, ſo in our Nature he was pleaſed to be a perfect Child; for that is the word; take the young Child and his Mother; he ſuppreſt the manifeſtation and exerciſe of that Godhead, whereto the Infant-nature was conjoyned, as the Birth of Chriſt, ſo the infancy of Chriſt was exceeding humble: Oh how ſhould we magnifie him, or deject our ſelves for him, who himſelf became thus humble for our ſakes?

5. When he was twelve years old, he with his Parents go up to Jeruſalem after the cuſtom of the Feaſt. Luke. 2.42. V. 46.Luke 2:42This pious act of his younger years intends to lead our firſt years into timely devotion; but I ſhall not inſiſt on that; I would rather obſerve him ſitting in the midſt of the Doctors, both hearing them and asking them Queſtions; whileſt the Children of his age were a playing in the ſtreets, he is found of his parents ſitting in the Temple; not to gaze on the outward glory of that houſe, of the Golden Candleſticks, or Tables, or Cherubims, or the Pillars, or the Molten Sea, or the Altar of Gold, or the Veſſels of pure Gold; no, no, but to hear and oppoſe the Doctors. He, who as God, gave them all the Wiſdom they had, doth now, as the Son of man, hearken to the Wiſdom he had given them; and when he had heard, then he asks; and after that, no doubt he anſwers; his very queſtions were inſtructions; for I cannot think that he meant ſo much to learn, as to teach thoſe Doctors of Iſrael. Surely theſe Rabbins had never heard the voice of ſuch a Tutor; they could not but ſee the very Wiſdom of God in this Child;V. 47. and therefore, ſaith the Text, they all wonder; or they were all aſtoniſhed at his underſtanding and anſwers; their eyes ſaw nothing but a Child, but their ears heard the wonderfull things of Gods Law; betwixt what they ſaw, and what they heard, they could not but be diſtracted and amazed. But why did ye not (O ye Jewiſh teachers) remember now the Star and the Sages, and the Angels, and the Shepherds; why did ye not now bethink your ſelves of Herod, and of his enquiry, and of your anſwer, that in Bethlehem of Judea Chriſt ſhould be born? You cited the prophets, and why did you not mind that Propheſie now,Iſa. 56.Isa 56 that, unto us a Child is born, and unto us a Son is given, and his Name ſhall be called Wonderful, Councellor, the Mighty God, the everlaſting Father, the Prince of peace? Fruitleſs is the wonder that endeth not in Faith; no Light is ſufficient, where the eyes were held through unbelief and prejudice.

6. After this, from twelve to the thirtieth year of his Age, we read nothing of the Acts of Chriſt,Luke. 2.51.Luke 2:51 but that he went down with his Parents unto Nazareth, and was ſubject p. 141to them; as he went up to Jeruſalem to Worſhip God, and in ſome ſort to ſhew himſelf God; ſo now he goes down to Nazareth to attend his particular Calling.Luke 2.51.Luke 2:51 This is the meaning of thoſe words, and he was ſubject to them: Chriſts ſubjection to his Parents extends to the profeſſion and exerciſe of his life; certainly Chriſt was not all that time from twelve to thirty years, idle; as he was educated by his Parents, ſo of his reputed Father he learnt to be a Carpenter; this, I take it, is plain in theſe words, Is not this the Carpenter, Mark 6.3.Mark 6:3the Son of Mary? It appears (ſay our Engliſh Annotations) that Chriſt exerciſed that Trade in his younger years. I know Matthew renders it thus,Mat. 13.55.Matt 13:55 Is not this the Carpenters Son, is not his Mother called Mary? But Mark thus, is not this the Carpenter? &c. Some comment thus, that while Joſeph was alive, Chriſt wrought with him in the Trade of a Carpenter, and when Joſeph died, which happened before the manifeſtation of Jeſus unto Iſrael, he wrought alone, and was no more called the Carpenters Son, but the Carpenter himſelf: here's comfort for men of the meaneſt Callings; as Husbandry was honoured in the Perſon and Condition of the firſt Adam before his Fall, ſo now the Handicraft. O the Poverty, Humility, Severity of Jeſus! it appears at this time eſpecially, in his Labouring, Working, Hewing of Wood, or the like; here's a ſharp reproof to all thoſe that ſpend their time in idleneſs, or without a particular Calling, that take no pains at all, unleſs in purſuit after Vain, Fooliſh, Superfluous, Sinful things; what! are they wiſer than Chriſt? Our Jeſus would not by any means thus ſpend his time. Indeed for the while he did nothing famous, or of publick note;Nihil faciendo fecit magnificn. but neither was this without a Myſtery: In doing nothing Publick, ſaith one, He atchieved great, and ſumptuous, and praiſe-worthy acts: There is a ſeaſon and time to every purpoſe under heaven: as there is a time of ſilence, and a time to ſpeak, ſo there is a time for publick, and a time for private Negotiations; as yet Chriſt conceals his virtues, and conforms himſelf to the converſation of men, that the Myſtery of his Incarnation might not be thought a Phantaſme; then he would have his Virtues and Graces to ſhine out, when men uſually come to their vigour and ſtrength both of body and mind. And beſides, as it was ſaid of a Divine, that he would never Preach a Sermon, but he would firſt endeavour to practiſe it himſelf; Mr. Bolton. Mat. 11.29. Acts 1.1.Matt 11:29Acts 1:1ſo I am ſure did Chriſt; he would not teach the World, ſaying, Learn of me, for I am meek and lowly in heart, but firſt he would practice; firſt do, then teach; as Luke tells Theophilus, he had writ all that Jeſus began both to do and teach.

But concerning this time of his youth, becauſe in Scripture there is ſo deep a ſilence, I ſhall therefore paſs it by.

Thus far have I propounded the Object we are to look unto; it is Jeſus in his firſt coming, or incarnation, whiles yet a Child of twelve years old: Our next Work is to direct you in the Art or Myſtery, how we are to look unto him in this reſpect.