A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 3
CHAP. III.
AFter Chriſt's Conception followeth his Birth to be Diſcuſſed, wherein conſider five Particulars. (1.) The Perſon of whom he was Born. (2.) The Time When. (3.) The Place Where. (4.) The Manner How. (5.) The Manifeſtation of it. Firſt of the Firſt.
Firſt, The Perſon of whom He was Born. Wherein two Branches be obſervable (1.) He was Born of a Virgin. (2.) Of the Virgin Mary, Mat. 1.23. 1. Of a Virgin for three reaſons. 1. That he might be freed from the Guilt of Sin which comes by the courſe of Nature: All have ſinned in Adam, Rom. 5.12. who proceed from his Loins by ordinary Procreation, Though Chriſt was, as a Man, in Adam, yet not ſimply ſo, as other Men Are both from Adam and by Adam. He was from him in his Humane Nature, but not by him as a Procreant Cauſe by Ordinary Generation. Therefore was he Born of a Virgin, not in the common courſe of Nature, that the purity of his Conception and Birth, might ſanctifie the Impurity of Ours. Chriſt Began at the farther end of Man's Sin (the firſt Tincture whereof is, when Conceived and Brought Forth, both in Iniquity, Pſal. 51.5.) That he might be our Compleat Saviour. The 2d Reaſon is, To Fulfil the Prophecies of Him, Iſa. 7.14. Gen. 3.15. A Virgin ſhall bring forth Immanuel, and the Seed of the Woman (Born without the Seed of Man) ſhall be the Breaker of the Serpent's Head, and by this Signal and Singular Sign he was known to be the Saviour of the World. The 3d Reaſon is, That the ſtrangeneſs of Chriſt's Birth might awake a Drowzy World to expect ſtrange matters by his Life: Yea much more than at the ſtrange Births of Iſaac, Jacob, Moſes, Samuel, Samſon and John Baptiſt. The World did wonder a little at it, Luke 2.18. 'Tis a wonder that they wondred no more, that Chriſt ſhould be Born of a Woman without Man, whereas All the World wonders after the Beaſt, Rev. 13.3. and not at this, that the Son of God became the Son of Man to make us (Sons of Men) to be the Sons of God. Learn hence a fourfold Myſtery. (1.) What is Impoſſible with Man, is yet poſſible with God, Mat. 19.26. That a Virgin ſhould bear a Son, is Impoſſible by the Power of Nature, yet Poſſible by the Power of God. 'Twas Impoſſible in Nature that Sarah (when her Womb was Old and Cold) ſhould bear a Son, yet was it poſſible with God: for nothing that is Poſſible or Honourable is too hard for his Power Omnipotent, Gen. 18.12, 14. Rom. 4.19, 20. When Moſes ſmote the Flinty Rock, Numb. 20.10. 'twas more poſſible in Nature to fetch Fire out of it than Water, yet was Water not Fire fetch'd from it by the Almighty Power of God. The Unbelieving Lord ſaid, God's plenty promiſed by the Prophet, could not poſſibly be performed though the Windows of Heaven were opened, 2 Kin. 7.1, 2. With Nicodemus we oft ſay, How can theſe things be? John 3.9. Can God prepare a Table, &c. Pſ. 78.19. Can this Corruption be mortified? Can this Temptation be Reſiſted? Can this Sin be Remitted? Can our bodies be Raiſed? Can Chriſt's Cauſe be revived? Thus do we Err, not knowing the Scriptures, nor the Power of God, Mat. 22.29. Remember to reſt your Souls upon the Power of God in his Promiſes, as Dan. 3.17. and Mat. 3.9. & 8.2. & 26.53. &c. He can make a Virgin bear a Son, &c. He can, what we cannot.
foreign
The Heathen Poet Linus could ſay, All things are eaſie with God, and nothing is Impoſſible. Notewel. Were we but Virgins, Cant. 1.3. Rev. 14.4. Chriſt and his Cauſe may be born again of, in, and among us. There is nothing Impoſſible with God, &c.
N.B. The Second Myſtery is, As there muſt be a Spiritual Conception of Chriſt in the Conſcience of a Chriſtian (ut ſuprâ) ſo there ſhould neceſſarily follow a Spiritual or Myſtical Birth of Chriſt: He muſt be born of us, as well as conceived in us, and both theſe are beſt effected in and by a Virgin Heart, that is renewed ſo as to love Chriſt with an Holy, Chaſt, Virgin-love (as more of that after) alas there be many that ſeem to have Conceptions of Chriſt, but they prove meer Embryo's, Moles, falſe Conceptions, that become bare Abortives and never ſee the Sun: Many have good Motions and good Deſires kindled in their Conſciences by ſome ſtrong Convictions, yet theſe come to be quenched, either by withdrawing of Fuel (a neglect of Ordinances) or by pouring on Water, in falling into ſoul Courſes; ſo Chriſt, that ſeem'd to be conceived in the Heart, comes not on to be born and brought forth into the Life, they cannot ſay ['Tis not I that live, but Jeſus Chriſt that liveth in me, &c. Gal. 2.20. How many fair Buds of good Deſires are blaſted, and never Bloſſom into the flower of good Reſolutions, much leſs into the Fruit of good Actions: Some ſeeming Palpitations or Pantings of Heart after good, ſome Inquietations of Spirit, and unſatisfiableneſs of Soul are oft ſtifled by Men, who ſhould not quench the Spirit, 1 Theſſ. 5.19. but be careful to add fuel to that Holy Fire, Lev. 6.12, 13. and 24.2, 3. The neglect of this Duty ſhould be confeſſed, 2 Chron. 29.6, 7. and we ought to blow up thoſe ſparks of the Spirit of Burning (Iſa. 4.4.) into a Flame, 2 Tim. 1.6. that our Lives may ſhine in a dark World, Matth. 5.16. Phil. 2.15. 1 Pet. 2.12. If we have but the ſparks of true Grace, and we be but ſmoaking Flax, Chriſt will not ſmother or quench it, Matth. 12.20. God forbid we ſhould do it our ſelves. Therefore ſhould we be like the Woman greatly wondred at, which Travelled and was in great pain to be delivered, &c. Rev. 12.1, 2. The New Birth will coſt us ſtrong cries and tears before we bring forth Chriſt into our Lives and Actions.
N. B. The Third Myſtery is, This can be done in none but in a Virgin-Heart (as was before intimated) effectually: Chriſt was born of a Virgin: And 'tis the Virgins that love Chriſt, Can. 1.3. that have a ſpiritual Chaſtity, and are not defiled with the Corruptions that are in the World through Luſt: 2 Pet. 2.20. Theſe follow the Lamb, whitherſoever he goeth, Rev. 14.4. and theſe are they that bear and bring forth Chriſt (firſt conceived Myſtically in their Hearts) into the moſt conſpicuous Parts of their Lives and Actions: The Life that they now live in the Fleſh, they live by the Faith of the Son of God; Gal. 2.20. they are Redeemed for Royal Ʋſe: The Hebrew Word [Gnalamoth] for Virgins, ſignifies God's hidden ones, for ſo they are called, Pſalm 83.3. Their Life is hid in Chriſt, Col. 3.3. Would to God ſuch Virgins were without number, now Cant. 6.8.
N. B. Note well, The Fourth Myſtery is, As Chriſt-lay nine Months in his Mother's Womb, not Idle but eating out the Core of Corruption, which cleaves to our Natures, and then was borne So we under the Spirit of Bondage are prepared for the New-Birth, ſhe firſt received of the Holy Ghoſt, before ſhe conceived and brought forth Chriſt: So muſt we do, &c.
The Second Branch is, The Perſon of whom Chriſt was born, was (as a Virgin in General, ſo) the Virgin Mary in Particular: Concerning whom there is a double Hiſtory and Myſtery, reſpecting; 1. Her Stock. And 2. Her State: She was one of a very high Stock and Pedigree, yet one of a very low State and Condition.
Firſt, The Mother of our Lord was nobly deſcended, therefore is Chriſt call'd the Son of David, Matth. 1.1. and 9.27. and Luke 20.41. So was Joſeph (his Reputed or Foſter-Father) of David's Lineage alſo, Matthew ſhews the latter, and Luke the former: Matthew calls Chriſt the Son of David, and of Abraham, Matth. 1.1, 2. becauſe theſe two had the Promiſe of Chriſt's proceeding from their Loins: This was for the Comfort of the Jews that God had made his Promiſe good to Abraham, whom they call'd their Father: And Luke derives Chriſt from Adam, Luke 3.23, 38. for the Comfort of the Gentiles who were of Adam, though not of Abraham: Theſe were convincing and undeniable Teſtimonies, that Chriſt was the true Meſſiah, and the Saviour of the World, This we muſt believe, and (with blind Bartimaeus) cry out [Jeſus, Thou Son of David, have Mercy on me] Mark 10.46. ſo ſtrong was his Faith, that it did not only break through, but alſo increaſed by all rebuking Contradictions [He cryed a great deal the more] ver. 48. Notewel, True Faith works its way (as the Sun doth) through all Obſtructions: Yea and when he heard, that the Maſter call'd him (as he doth us daily) he caſt away his Garments, ver. 50. (though but a Beggar, ſo knew not where to get another Coat) in this Caſe, he ſtood not upon the loſs of his Coat, but for Joy of his being called, caſt it from him that he might haſten to his Redeemer: Oh that we could caſt away our rotten Rags of Sin, Heb. 12.1. and that filthy Garment alſo of our own Righteouſneſs, Iſa. 64.6. let Chriſt tread upon it, Matth. 21.8. Leave thy Waterpots and all, John 4.28. All this is Recorded in the Goſpel for the Everlaſting Honour of this poor Blind Man, when mighty Monarch's are paſs'd over in ſilence; they, if not utterly forgotten, lay ſhrouded up in the Sheet of Shame, &c.
Secondly, Though Mary was of a moſt noble ſtock (of David's Royal Race) yet lived ſhe but in an ignoble State (as the World deemeth) being but a poor Maid, and matched to a common Carpenter: Yea at her Purification (though ſhe was rather ſa… (or perfumed) than polluted by bearing Chriſt) this bleſſed Virgin was not Rich enough to bring a Lamb (according to the Law, Lev. 12.8.) but brought a pair of Turtles only Luke 2.24. Note well, None ought to be contemned by others, or diſconſolate in themſelves, becauſe of want, when the Mother of our Lord was no wealthy Queen, but a poor Virgin not worth a Lamb: As this cuts the Coxcombs of ſuch as vaunt of their vain Gentility: So it Comforts poor Chriſtians, who may be more happy in Ruſſet than in Tiſſue, in Raggs than in Robes; S…yſna, the pooreſt was the pureſt Church; I know thy Poverty (ſaith Chriſt) but that is nothing, Thou art Rich, Rev. 2.9.
N. B. Note well, Mary Anagram Army;
How well her Name an Army repreſents
In whom the Lord of Hoſts did pitch his Tents.
Herbert.
All the Daughters of Jacob deſired Marriage and offspring, eſpecially now to bring forth the Meſſiah: Mary muſt be eſpouſed to a juſt Man to provide things honeſt in the ſight of all Men, Phil. 4.8. to ſecure her Reputation of Innocency about her great Belly: We muſt ſhun all appearance of Evil. 1. Theſſ. 5.22. eſpecially, that the Devil might not know when Chriſt was born, well knowing that He muſt be born of a Virgin, from Iſa. 7.14. ſaith Ignatius. No ſooner did ſhe ſubmit to God's Will, ſaying, Behold thy Handmaid, &c. Luke 1.33. but ſhe conceived; ſo then are we moſt capable of Coeleſtial Incomes, when we yield to God in a Promiſe.
The ſecond Head to be handled is the Time when Chriſt was born: This is expreſs'd in Scripture by, 1. General, 2. By particular Terms.
Firſt, The General, we find, Gal. 4.4, 5. When fulneſs of Time was come, &c. that is, when the ſeaſon (appointed by the Father for accompliſhing his Promiſe of ſending forth his Son, ver. 2.) appeared, then Chriſt appeared alſo: Three Grand Remarks are here comprehended.
N. B. Note well, 1. There is a fulneſs of Time for the accompliſhment of all God's Promiſes.
2. This fulneſs of Time, as it hath brought forth already the grand Promiſe of the Old Teſtament (to wit, of ſending his Son) and that of the New (to wit, of ſending his Spirit) ſo it is ſtill a coming to bring forth, the Promiſes of the latter Day, not yet accompliſhed.
3. When the fulneſs of Time is come for accompliſhing other Promiſes not yet accompliſhed: Then ſhall all God's Promiſes infallibly have their full accompliſhment.
From theſe three Corollaries various Inferences do ariſe. As
1. A Word of Caution, that God Times all things wiſely, He does all things well, Mark 7.37. This great Truth that Divine Philoſopher in the Heathen World, Plato was not Ignorant of, who could affirm as before, that the great God wrought all his Works [foreign] by Geometrical Rules, that is in Number, Weight and Meaſure. As God never comes too ſoon, ſo He never ſtays too long in his way, either of Mercy or Judgement: Every thing is beautiful in its ſeaſon, ſaith Solomon, Eccleſ. 3.11. Zachary muſt be Dumb till the Day the thing promiſed was performed, Luke 1.20, and 62. Chriſt was born in due Time as ('tis ſaid) He died in due Time, Rom. 5.6. and He will come again to ſave us (though ungodly) in due Time too, v. 8, 9. Deut. 32.35, 36. 1 Pet. 5.6. and we ſhall reap in due ſeaſon, if we faint not, Gal. 6.9.
2. This is a Word of Counſel to waiting Work, to wait on God in Duty (which is bleſſed Work) who waits on us with Mercy; as moſt wiſely both knowing and chuſing the beſt Times, wherein to deal forth his Favours, Iſa. 30.18. God both hears Prayer, and ſaves his People in the moſt acceptable Time, Pſalm 69.13. and Iſa. 49.8. Hence Jacob willingly waited for God's Salvation, Gen. 49.18. and old Simeon for Iſrael's Conſolation, Luke 2.25. when he had his armful of Joy, ver. 29. The Viſion is yet for an appointed Time, Hab. 2.3. The Souls under the Altar muſt reſt for a ſeaſon, Rev. 6.10, 11. and Joſeph muſt tarry the Time till his Word come, Pſalm 105.19. and ſo muſt Iſrael in Egypt, Exod. 12.41. and the Jews in Babylon, Dan. 5.30. Sion's Salvation hath a ſet Time, Pſalm 102.13. We muſt tarry for it.
3. It alſo affords a Word of Comfort: Though we meet not with Mercy (whether Perſonal or General) at our expected Time, yet will it certainly come at God's appointed Time: We may ſet down one Day in our Kalendar, and God ſets down another in his: Though we meet not Mercy (wherewith we would be early ſatisfied, Pſalm 90.14.) to Day, or to Morrow, this Winter or next Summer, &c. Jer. 8.20. yet ſure I am, when fulneſs of Time comes God's Promiſe (of ſaving Jacob, Jer. 30.7, &c.) ſhall certainly be fulfilled: We ſhould not be ſhort ſpirited in thinking God's Time, (which is the beſt Time) tarries too long: The Bethalians (in Judith's Story) limited God to five Days for their deliverance, whereas God is a free Agent and not to be limited by Man. Pſalm 78, 41. Yea Moſes himſelf murmur'd, that God was no quicker in delivering Iſrael by his Hand. Exod. 5.23. He conſider'd not, how long a Date God's Promiſe bare, but would have been ſetting God a Time: Thus Mary (the Mother of our Lord) was too …aſty with Chriſt, ſo was reproved for halting, ſhe had one Hour, and Chriſt had another, ſaying [Mine hour is not yet come] John 2.4. and Chriſt turns ſhort alſo upon his own Kindred (who were precipitant in their Propoſals to him▪) Saying to them [Your Time is alway ready, but my Time is not yet, John 7.5, 6.] 'Tis not meet to ſet the Sun by our Dial, or to ſend for the King by a Poſt boy, yet this we do, when we preſcribe the moſt wiſe God to our Time, or to ſet him a Day for Deliverance. N. B. Note well, Our Time is, when there is want, but God's Time is, when there is ſenſe of want, and of the Sin that brings the woe: We muſt not awake, nor ſtir up our Beloved, until himſelf pleaſe, Cant. 2.7, &c. 'Tis enough for us to know (as our ſtay) that his fulneſs of Time ſtayeth at no Time, but is always a coming: Behold be cometh leaping over Mountains, &c. Cant. 2.8. and every ſtep He takes (as the returning Lord. Matth. 25.14, 19.) He draws nearer and nearer home: He lingers or loiters no where, no Time, either Night or Day, but is ever approaching, and would to God, He were within our hearing the ſound of his Footſteps, that we might ſay ['Tis the Voice of our Beloved, &c.] as the Spouſe did, Cant. 2.8. this we ſhall undoubtedly do at the fulneſs of Time, which is daily haſtning nearer and nearer, Rom. 13.11. Hebr. 10.25. and Dan. 7.22. Chriſt gives ſome ſigns of Redemption drawing nigh, Luke 21.28. and the Lord laughs, when He lets the wicked ſee that their Day is coming towards them, Pſalm 37.13. that which is for Terrour of the Wicked, muſt be for Comfort to the Godly, the Deſtruction of the former is the Salvation of the latter, and both theſe are making haſte every Day in their coming nigher and nigher: Every Year, Month, Week, Day and Hour, they make nearer approaches: Whoever expected Chriſt's coming into the World before this fulneſs of Time, were diſappointed; He then came when but four or fewer look'd for his coming: God oft ſtays ſo long, that he hardly finds Faith on the Earth, Luke 18.8. till Men have done expecting. And then doth God do things they look not for, Iſa. 64.3. As Jacob ſaid to Laban [Give me my Rachel, for I have ſerved my Time] Gen. 29.21. So when we have fulfilled our Days, we may ſay to God, Give me what thou haſt promiſed, He will not cheat us as Laban did him when the Time comes.
Secondly, And more Particularly (beſide this General Term aforeſaid) the Time of Chriſt's Birth is deſcribed in Scripture to be, 1. In the laſt Days, Iſa. 2.2, &c. to wit, about the four thouſand Year from the fall of Adam. 2. At the Expiration of Daniel's ſeventy Weeks, Dan. 9 24. which are to be accounted from the end of the Babyloniſh Captivity, making in all four hundred and ninety Years. 3. When the Scepter departed from Judah, Gen. 49.20. for Pompey the Great had lately ſubdued Judea to the Roman Government, and reduced it into a Province. 4. In the Days of Herod the King, Matth. 2.1. At that time the Scepter was newly departed from Judah, and Herod, an Edomite, was made King of that Countrey. 5. When Auguſtus Caeſar (the Roman Emperour) cauſed all the Roman World to come and be Taxed, Luke. 2.1. from which expreſs Hiſtories many hidden Remarkable Myſteries do naturally manifeſt themſelves. As
Firſt, It was the good Pleaſure of God, that Chriſt ſhould not be born, either ſooner or later than in the laſt Days, ſo many Ages from the beginning of the World: This very Conſideration of the Time of Chriſt's Birth, conduceth greatly for the Confirmation of our Faith. For thus we may well argue, if God, who upon the fall of our firſt Patents, made a Promiſe to them of their Reſtoration by the Seed of the Woman, but deferred it for about four thouſand Years, and yet accompliſhed it at length to the very full: It neceſſarily followeth, that though there be many Divine Promiſes Recorded in Scripture (ſuch as the Converſion of the Jews, the fulneſs of the Gentiles, the pulling down of Babylon, the Building up of Sion, the Reſurrection of the Body and Life Everlaſting, &c.) None of which are yet accompliſhed, yet God in his good Time will as ſurely bring them to paſs, as all former performances now be: Thus the accompliſhment of all things paſt, ſhould aſſure our Hope concerning things to come: Chriſt will certainly come again, and reſtore all things, Acts 3.19, 21.
The Second Myſtery hence is to ſignifie, How exact God is in fulfilling his Prophecies and Promiſes; for Chriſt came in the Fleſh, as the true Shilo, at the very Time foretold by the Patriarch Jacob, when the Crown was taken from Judah, and ſet upon the Head of that bloody Herod of the race of curſed Edom or prophane Eſau: All Scriptures either have been, or ſhall be fulfilled, Matth. 5.18. and 13.14. and 24.34. and 26.54, 56. Mark 14.49. and 15.28. Luke 4.21. John 13.18. and 17.12, &c. As ſure as Chriſt hath had his State of humwiliation, ſo ſure he will have his State of exaltation, Jo… ….25, 26. Acts 3.17, 19. 1 Cor. 15.24. Revel. 11.15.17. and many more.
N.B. Note well, God's they ſhall all ſurely be accompliſhed.
The Third Myſtery hence is, as Chriſt came then when it was the worſt with the Jews, their Kingdom was at the loweſt ebb, a ſtranger was King over them: So Chriſt will come now, when things are moſt deplorable and deſperate: Then is his time of manifeſting his power and goodneſs, Deut. 32.35, 35. Iſa. 59.16. & 63.5, &c. As Joſeph found his Brethren in Dothan (which ſignfies defection,) ſo Jeſus found the Jews under a ſad defection when he came; ſcarce were there four, or fewer found among them, that waited for the conſolation of Iſrael, as before: yet then among the poor Gentiles a plentiful Harveſt, a very great number of Elect were ready ripe, Mat. 9.37. Luke 10.2. Joh. 4.35. But ſtill the Eſtate of the Jews was at low water mark, it is not a time for Christ to come, till Herod be King, till things be at the worſt, and we hopeleſs as well as helpleſs: All the Wine muſt be ſpent, before Chriſt would put forth his power of turning Water into Wine, Joh. 2.3, 9, 11. So of turning our Water of affliction into the Wine of Conſolation, which we (with old Simeon) do long for, Luke 2.25. Lazarus muſt be dead four days, and ſtink, before Chriſt came to raiſe him up, John 11.17.39. and the Diſciples muſt be toſſed with the tempeſt (raiſed by the Prince of the Air) all the night long, till the Morning Watch, before Chriſt came to calm the Sea, and to quiet the ſtorm, Math. 14.24, 25. Where Man ends, there Chriſt begins, &c.
The Fourth Myſtery hence is, the Prince of Peace came into the World, when all was at peace throughout the World, and the Roman Empire in its greateſt Grandeur; to fulfill the Prophecy, Dan. 2.44. Where it was foretold that God would ſet up another Kingdom, in the days of the Roman Kings, that ſhould batter, break down, and deſtroy all thoſe Kings, which Kingdom ſhould ſtand for ever. Therefore though we be Citizens of other Cities, and Subjects of another Kingdom, yet ſhould we (with the Penitent Thief on the Croſs) all deſire Chriſt to remember us when he comes into his Kingdom, and to be made Subjects of that Kingdom which will waſte all others, and it ſelf never have an end.
The Fifth Myſtery hence is, To ſhew how Chriſt for our ſakes came under the Tax not only the Mony Tax from Man, but alſo that heavy Tax of the wrath of God; as he bore our ſins, Iſa. 53.4, 5. As Abraham took the wood wherewith the Aſſe was loaded, and laid it upon his Son Iſaac, Gen. 22.6. ſo we were the Aſſes that were burthened, but God took off the burthen, laid it on his Son Jeſus to Pay all, and to bear all for us. Oh! how ought we to love god and Chriſt for this, and never murmur whatever we are Taxed for him, in our Names, Purſes, or Perſons.
N.B. Note well. (1.) The glad tidings of Chriſt's Birth came from God, not for his, but for Man's need.
(2.) God could have found out other ways of reconciling Man to himſelf, but this way was inſtituted (as Jordan, not Abanah, and Pharpar, though of greater Name, Fame and Stream or Current) for the only way of Divine Wiſdom, &c.
(3.) This Innobles Man's Nature which was taken up into the God-head: till then it was below Angels, but hereby it was advanc'd above them.
(4.) Oh what a Conſort of Joys was there, when the two Mothers met; Firſt, The Mother of him, who was the greateſt born of Women, and Secondly, The Mother of him who was the Baptiſt's Lord, to whom he paid his firſt homage, by ſpringing in his Mother's Womb.
(5.) Mary made haſte over the Mountains, for her burthen was no burthen to her, having ſeen it, to teach us Chriſt's Yoak is eaſie, &c.
(6.) Her joy in Singing Hymns was ſoon damp'd with juſt Joſeph's intent to put her away, to ſhew, our joy here is but Temporal, that only in Heaven is Eternal.
The Third Particular (after the Perſon of whom and time when) is the place where Chriſt was Born: One would think that the Maker of the World might have choſen the Grand Cairo of Egypt, or the Royal City of Judea, or ſome other ſtately Place and Palace to be born in: No, it was not in Jeruſalem, nor in Nazareth, nor in any other Famous City, but in a poor Village of Judea, call'd Bethlehem, one of the leaſt comparatively, Mic. 5.2. Nor was Chriſt born in the braveſt Houſe of this little Town. but in an Inn, nor in the beſt Room of that Houſe, but in a Stable: Thus the Son of God was born in a baſe place, though conſidering his Dignity and Deity, the beſt place in the World has been too baſe for him, Math. 2.1.
From this Hiſtory, the firſt Myſtery to be learned is, There is an over ruling Providence of God over all the thoughts and ways of Man. The great Emperor Auguſtus muſt decree that all the World be Taxed, and this Decree was ſo cruel and Tyrannical, as not to ſpare Big-Bellied, Women… which occaſion'd the Bleſſed Virgin (then great with Child) to travel four Miles from Nazareth to Bethlehem to be Taxed with Joſeph. As this was a ſpecial Providence of God that the Holy Virgin might have with her the Keeper and cover of her Virginity to wit, her Husband, to prevent the Devil's taking and occaſion of raiſing any falſe reports about her great Belly: So it was no leſs a ſweet providence that Auguſtus at this juncture muſt iſſue forth his harſh Decree, which fetcheth Mary out of Nazareth, that Chriſt might be born at Bethlehem: The Emperour thought nothing of the Meſſiah's Birth in theſe acting… no more than Nebuchadnezzar did in another caſe, Iſa. 10 7. both thoſe Grandees look'd only at proclaiming their own grandeur, and uncontroulable Commands to the World: However God appoints and diſpoſeth all this to his own end, that the Babe of Bethlehem might be born in the place which he had fore ordained, and foretold by his Prophet, Mic. 5.2. Math. 2.1, 5, 6. Luke 2.4, 5, 6. Thus God ſtill over rules the excentrick actings of all Princes to bring forth his own glory, and to accompliſh his own Decrees and Promiſes without the leaſt miſtake; they do God's will, while they think to do their own, &c.
The Second Myſtery, Bethlehem (being the place of Chriſt's Birth) ſignifies in the Hebrew Tongue the Houſe of Bread, and Ephrate Mit. 5.2. ſignifies fruitful, or fruit-bearing; yea and (as ſome Geographers ſay) that City of David is ſituated in the very Navel and Centre of the Earth. Note well, All which do denote to us.
Firſt, That Chriſt is that Bread of Life which came down from Heaven, and Tabernacl'd among us, Joh. 6.32, 35. and 1.14.
Secondly, That From him is our fruit found, Hoſ. 14.3. and
Thirdly, He was born in the middle of the Earth, becauſe in him all Nations ſhould be bleſſed.
The Third Myſtery is, The Son of God was not born in a place prepared for that purpoſe, as the Porphyro-geniti in Conſtantinople are, but [foreign] which ſignifies a place of Univerſal Entertainment, as an Inn is, all Gueſts that come from all quarters are bid welcome to an Inn, to ſhew that all commers to Chriſt have their welcome▪ with him; he is ready to receive them all, and will in no wiſe caſt them out, Joh. 6.37 This was clearly demonſtrated, not only by the place of his Birth, but alſo by the poſture of this Death, for he died with his arms ſpread wide open upon the Croſs, in a poſture ready to embrace all penitent commers to him, yea, ſuch as come without Mony are wellcome, Iſa. 55.1.
The Fourth Myſtery is, Chriſt was born in a Hole of the Earth, and Under-ground Den (as Juſtin Martyr, Epiphanius, Euſebius, and Origen do jointly teſtifie) the Stable was digg'd out of the ground, and Jerom adds, in hoc terrae for amine, &c. In this Cell or Hole was the World's Creator Born, Swathed, Viſited, Adorned, Circumciſed, &c. His Swadling Cloaths were poor and ragged, (as foreign ſignifies) wherewith he was wrapped, and then he was not laid down in a Golden Cradle, but in a mean Cratch or Manger; all which was done to teach us what an humble Saviour we have, that would deſcend, and condeſcend thus low, to make us aſcend up on high, to procure better places for us, both ſoft Beds, and furniſh'd Boards, &c. on Earth, and Manſions of Glory in Heaven: Oh then murmur not at thy meanneſs, for at thy loweſt ſtate 'tis better than his was, &c.
The Fifth Myſtery is, All this did befall Chriſt as a ſurety for our ſins, which ſhews the heinous guilt thereof: Sin is compared to a Curſt Dog that lyes at the Door, Gen, 4.7. No ſooner was Chriſt come into the World, but this Bandog (Sin) caught hold of him, ſtop'd him, and ſtrip'd him of his former glory, turn'd him into a ſtinking Stable, &c. From whence we may know our guiltineſs to be ſuch, as hath forfeited our intereſt in all God's favours, and that we are leſs than the leaſt mercy, Gen. 32.10. yea unworthy of the worſt accommodations, either for dwelling or livelyhood, &c.
The Fourth Particular is. The manner of Chriſt's Birth, which was (1.) in the common and ordinary manner of all Mankind; though Chriſt's Conception was extraordinary, (and accordingly deſcribed in Scripture) yet his Birth was no more than ordinary, having no other remarks but upon it in Sacred Record, but what is on John Baptiſt's Birth, though his Conception hath an higher and a diſtinct Character. 'Tis expreſly ſaid, Luke 2.23. that Chriſt was born by the opening of the Womb; this plainly proves, that Mary brought him forth in a Natural way. (as are others) and not [Ʋtero Clauſo] without opening it, Paſſing through her by a Miracle, as the Roma…s fooliſhly fancy, the better to prove their fiction of Tranſubſtantiation. Oh how … did Chriſt ſtoop herein, to be Born as we were! … that we might be Born again, was he contented with the pains of a Natural Birth: Oh how ſhould we love him, and ſubmit to the pains of the Spiritual Birth!
As Chriſt was born after the Common, ſo (2.) After the Meaneſt Manner that might be. We do not read of any perſons preſent to aſſiſt, but when the Bleſſed Virgin had brought him forth, ſuch was her love to him, that ſhe ſwadled him with hee own Hands though newly Delivered, Luke 2.7. Nor do we read of any fine Things (ſuch as are commonly uſed now) to be put upon Him, but ſhe wrap'd him in Vilibus & Veteribus Indument…, ſaith Ludolphus, In Mean and Muſty Clouts. No Light ſhining, nor Angel appearing there that we hear of. All the Angels Admire the baſeneſs of Chriſt's Birth, and are confounded to conſider how Poor the Manner was as well as the Place thereof. Therefore are they ſaid [foreign, Prond Capite & propenſo collo Introſpicere, …o Peep into it, and to look Wiſhtly and Intently upon it, 1 Pet. 1.12. As the Cherubins of old Looked into the Mercy Seal, Exod. 25.18, 19. Hereupon the Romaniſts, not being able to reach the Reaſons why Chriſt was ſo poorly born, have deviſed ſundry ſtrange ſtories to Grace his Birth, as this, when Joſeph went for the Midwife, Chriſt was Born in the mean time. At which time there was ſuch a Light, as they might ſee as well at Mid-night, as at Noon-Day. And many more ſuch Fopperies Popery hath invented in their Suppoſititions Goſpel of St. James: All which (as that Goſpel is) are falſe and fictitious, 'tis a being wiſe above what is Written.
The Reaſons why Chriſt was Born Poor, were (1.) To fulfil the Scriptures, Pſal. 22 6. He was the Contempt of the People, and Iſal. 53.2. The Root out of the Dry ground having neither Form nor Beauty. (2.) To diſtinguiſh his State of Humiliation and firſt coming in the Fleſh, from his State of Exaltation and laſt coming in Glory. (3.) To confute the World's Wizards, who account the ony was to be Happy, is to be Wealthy, &c. (4.) Above all he became Poor to make us Rich, 2 Cor. 8.9.
The Inferences hence are, 1. How ſhould we love Chriſt, who was willing to be Born as we are, to creep along and grow up as we do, to Live and Dye not only as we do, but all theſe with us, and to lye in the Grave with us, that our ſinful Bodies might be purified and quickened by his Holy Body. Oh cry, Lord What is Man, that thou art ſo mindful of him, Pſal. 8.4. and lo, how Chriſt loved us, John 11.36.
2. How ſhould we loath Sin, that not only brings many Bad men to Beggary, but alſo our Good Jeſus to Baſeneſs of Birth and Poverty, that he might ſave us from our Sins. The Ʋglineſs of Sin is beſt Diſcerned upon the back of Chriſt.
3. How ſhould this teach us content in the meaneſt Eſtate, ſeeing it was the eſtate of the Son of God, who paſs'd through it to ſanctifie it to us, the Poor may be Holy and Happy.
4. Wonder that the Inn had room for Swaggerers and Swearers, &c. but none for Chriſt; hath your Heart a Chamber for Luſt, and not a Corner for Chriſt, but he muſt be Thruſt into a Stable, &c. Many at this Day make Room for Maskers and Mummers, yet have no room for Chriſt and his Members, whom they thruſt into Stables, Priſons, Dungeons, yea out of the World. But 'tis becauſe Chriſt's World hath no room in them, John 8.37.
The Fifth Particular is, The Manifeſtation of Chriſt's Birth. So obſcurely was He born, that 'tis a wonder how the World heard of it, but it was made known (1.) By an Angel to the Shepherds. (2.) By a Star to the Wiſemen. This ſhews, that God is no reſpecter of Perſons, in revealing this Grand Myſtery to Shepherds and Wiſemen; the one Poor, the other Rich, the one Learned, the other Unlearned, the one Jews, the other Gentiles, The one near, the other afar off. The Tree of Life ſtood in the midſt of the Garden of Eden, Gen. 2.9. and in the Heavenly Jeruſalem, the Tree of Life ſtands in the midſt of the Street, Rev. 22 2. Importing that it equally imparts it ſelf to all Ranks Poor and Rich, &c. (where an Heart is given to come to it) and is not guarded from Any. The midſt of the Street is eaſily come at by All. Yet we find the little Fiſhes bite moſt at the Bair of the Goſpel, Mat. 11.5. Jam. 2.5. &c. ſo the Greateſt Clerks are not always the Wiſeſt Men in the Affairs of God. Had the Wiſemen met with the Shepherds of Bethlehem (when they by miſreckoning the point, miſt the right Haven) they certainly might have received better▪ Intelligence of the Maſter-Shepherd from them, that they could from the Learned Scribes of Jeruſalem: God chuſes the Weak of the World to confound the Wiſe, 1. Cor. 1.27, 28. with 26. A Carnal Cardinal (paſſing to the Trent Council with his Collegue, and obſerving an honeſt Shepherd Admiring how God had not made him that Toad before him) cried out, Sur… Indo…ti & Rapiunt Coelum, ſed nos cum Doctrinis noſtris Detrudimur in Gehennam, The Unlearned take Heaven, when we with our Learning go down to Hell. None are ſo far from Chriſt, as Knowing Men ſometimes be. Yet is there but one way, John 14.6. For the Rich and for the Poor, for the Learned and for the Unlearned. Chriſt is the Vine, John 15.1. That begins to wrap about the bottom of the Pole (in his Poor-Fiſhermen) but at laſt creeps up by little and little, till it wind and twiſt it ſelf to the Top hereof Hereby Learned Nathaniel, Joſeph of Arimathea and Nicodemus (all Maſters in Iſrael) became Chriſt's Diſciples, leſt it ſhould be thought, that if only Simple-men had been called, they had been Deceived out of their Simplicity. And theſe Magi or Wiſemen, were alſo Rich Men (as appear'd by the gifts they offer'd to Chriſt) yet took many a weary footſtep in coming from far, which Teaches us no pains muſt be accounted too great to come to Chriſt, Iſa 60.2, 3, 4, Mat. 8.11. Luke 11.36. we muſt go to the Market, eſpecially while Manna is rain'd down at our Tent Doors, go out to gather it. But we muſt in ſeeking Chriſt follow the Star of the word, and not Humane Reaſon which when they did, they were led to the wrong port. If Chriſt ſeek us, much more ought we to ſeek him.
Notewel. Firſt, The Angels and Shepherds rejoice at Chriſt's Birth by giving Glory to God, Luke 2.14.… we need not fetch Joys from Hell for it, as the profane do making it the Calf-Day, …d. 32.6. or as a feaſt to Bacchus or Cere… in all licentious liberty, down they ſit to Feaſt, and up they riſe to Play, as if Chriſt were a Maſter of Miſrule.
Notewel. Secondly, Though Bethlehem was a mean Place, yet the Shepherds went thither, Luke 2.15. Becauſe Chriſt was there. So any mean place is a Bethlehem, if Chriſt be but there in his Word and Sacraments. Thus all the City gathered together at the Door of a poor Fiſherman's Cottage, Mark 1.33. becauſe there was the healing power of Chriſt; where this may be found, there let us reſort, tho' others run to Plays and to Places of Pleaſure and Rioting, &c. if we go to our Bethlehem, we ſhall not ſee Chriſt in a cratch, as the Shepherds did, but on his Throne as Stephen did, Acts 7.55. and reaching down Grace to us.
Notewel. Thirdly, As the Shepherds made haſte, notwithſtanding their Letts, as (1.) The Darkneſs of the Night. (2.) The Danger of their Flocks in their abſence. (3.) None to direct them either thither or there as we have, no body could tell them of Chriſt either in Country or City, yet break they through all, as they did through the Roof, in Mark 2.4. To let the Palſie man down to Chriſt: True faith will break through all Difficulties. Thus ſhould we with thoſe Shepherds and with Mary, John 11.29. Make haſte to Chriſt, yea with Peter, we ſhould leap overboard to come to him, John 21.7.
Notewel. Fourthly, The Wiſemen came from far to Chriſt, though they had but one Star to guide them, but we have many Stars, (every Paſtor is a Star, Rev. 1.20.) yet we come not though Chriſt be near us, Rom. 10.6, 7, 8.
Notewel. Fifthly, When the Wiſemen found not Chriſt at great Jeruſalem, They Depart not Diſcourag'd, but ſeek him at little Bethlehem, where they find him in a poor ſtate, yet deſpiſe him not but worſhip him and offer their beſt to him, Mat. 2.7, 8, 9. &c. though none of the learned in the Law ſtirr'd a foot. Jeruſalem is no place for us, If Chriſt not there. Say with Iſaac, where is the Lamb, though Fire, Wood, Water, &c. be had, yet this muſt be no ſtay to us without the Lamb in Ordinances.
Notewel. Sixthly, Herod (an Uſurper) and the Jews (for fear of loſing their Worldly Kingdom, John 11.47.) were troubled at Chriſt's Birth, there is no Man the worſe, but a great many the better for Him; 'tis ſtrange any ſhould be troubled at Him, who is the Deſire of Nations, and the joy of the whole World, Hag. 2.7. Zech. 9.9. &c.
Notewel. Seventhly, Though not a Man ſtirr'd to ſeek Chriſt out of Jeruſalem with the Wiſemen, yet they uſed right means to find Him and God bleſſed them with the Star, as Iſrael with the Cloud, Exod. 13.20, 21, 22. and the Eunuch with Philip, Acts 8.28, 29. and the Women with an Angel, Mark 16.3. and Mat. 28.2. God bleſſes thoſe that uſe right means.
Notewel. Eighthly, Thoſe Wiſemen opened their Treaſures to Chriſt. They are Fools that are narrow Soul'd to him in his Members; tho' many may worſhip him, yet they muſt do it cheap, &c.
Notewel. Ninthly, They were warned of God to return another way, Mat. 2.12. Thus the People coming in at one Door of the Temple, were commanded to go out at the other oppoſite Door, Ezek. 45.9. ſignifying, they muſt go out changed from Sin to Grace, quite other perſons, as Saul was turned into another Man, 1 Sam. 10.6.
Notewel. Tenthly, Old Simeon by a motion of the Spirit, made a more Ample Manifeſtation of Chriſt's Birth. We (as He) muſt 1. Lay up all our Comforts in Chriſt, not in Friends, Goods, Lands, this he waited for. (2.) We (as He) muſt be moved by the Spirit (not by Friends or other Reſpects) to ſeek Chriſt. (3.) We (as He) ſhall find him in the Temple; if Devout there, &c. (4.) We (as He) muſt not be content to ſee him in Marie's Arms, but we muſt take him into our own Arms and Hearts; eſpecially when the Child Jeſus cries to be there, for our Good, not His own. (5.) We (as He) will then bleſs God, that tho' we have lived to ſee much trouble, yet now to ſee Chriſt in the Goſpel qualifies all, Mat. 13.16. Acts 8.39. &c. (6.) This will make us (as Him) (1.) Willing to dye. (2.) As God's Servant. (3.) Departing only as out of one Room into another. (4.) In Peace of Conſcience and Favour with God. We live long enough when we have ſeen God's Salvation, Luke 2.25, 29, 30.