The Rule of Faith, Exegesis of Apostles Creed · Article 3 – Article 4
The third Article.
Which was conceiued of the holy Ghoſt.
LVKE 1. 35.
And the Angel anſwered and ſaid vntounto her: The holy Ghoſt ſhall come vponupon thee, and the power of the most High ſhall ouer ſhadow thee: therfore alſo that holy thing, which ſhall be borne of thee, ſhall be called the Sonne of God.
HItherto of the Titles of the Redeemer. His Incarnation followes, wherein Faith beholds and wonders at two things, firſt, his Conception by the holy Ghoſt, and ſecondly, his Birth of a Virgin. But before I open theſe two points, it is needfull to conſider of his Incarnation in the generall, and ſo:
1. What the Incarnation of Chriſt is.
2. The proofes that he was Incarnate.
3. Who was Incarnate.
4. What was aſſumed in his Incarnation.
5. The time when he was Incarnate.
6. Why he was Incarnate.
7. How he was Incarnate.
8. The effects or conſequents of his Incarnation.
1. The Incarnation of Chriſt, is a part of his abaſement, whereby the Sonne of God, after a moſt perfect manner, aſſumed the Nature of man into perſonall vnion with his diuine Nature. I call it a part of his abaſement, becauſe it was a great Humiliation for God to become man, and ſo it may bee reckoned with his Paſſion following, ſaue that in the ſame nature of Man hee was afterwards exalted.
2. Now that God became man, or Chriſt the Sonne of God was likewiſe true man, is proued by theſe and other expreſſe Scriptures, 1. Tim. 3. 16. Ioh. 1. 14. Rom. 1. 3. 4. Rom. 9. 5. Gal. 4. 4, 5. Phil. 2. 6, 7.
3. If we aske who tooke the Nature of man, we muſt anſwer as it is in the Creed, the Sonne of God, hee that was Gods naturall Sonne, and very God himſelfe, the ſecond Perſon in Trinity, as alſo the former proofes ſhew. It was this Son by whom man was created at firſt, Coloſ. 1. 16. and therefore was the fitteſt to reſtore vntounto man what he had loſt, by making him againe. And it was moſt comely, that he that was the naturall Sonne of God, by being made the Sonne of man ſhould make vsus ſonnes of God, and giuegive vsus the right of Adopted ſonnes, Ioh. 1. 12. and the ſecond perſon in the Trinity alone is called the Image of the Father, Coloſ. 1. 15. Heb. 1. 3. and therefore is moſt fit to reſtore in vsus the Image of God which we had loſt, and defaced by our ſinnes.
Queſt. But how can one perſon in the Trinity be Incarnate and not the other two, ſeeing the diuine nature is in each Queſt.perſon and cannot be diuided?
Anſw. Though the diuine nature cannot be diuided, yet it is after one manner in the Father, and after another manner in Anſw.the Sonne, and ſo in the holy Ghoſt: for the diuine nature is in the Father foreign, vnbegotten, It is in the Sonne foreign, communicated by generation, It is in the holy Ghoſt foreign proceeding: Now the humane nature is aſſumed by the diuine, conſidered onelyonly as it is in the Sonne, and in the manner as the ſonne enioyes it. God the Father that eternall minde begets the Word, or perfect Image of himſelfe, which is the ſecond perſon: Now to that Image of the Fathers perſon is the nature of man vnited.
It is true, that the Incarnation being a worke ad Extra, is common to all three Perſons in the Trinity: for about it all three worke, and yet the Sonne onelyonly did aſſume our Nature, though the Father alſo did worke it by the holy Ghoſt: Diuines vſe to expreſſe it thus: three Virgins in one common worke make a garment which one of them onelyonly weares: ſo heere the three perſons make the humane nature, which onelyonly the ſecond Perſon puts on or aſſumes when it was made.
The fourth thing is, what was aſſumed: and ſo in generall, the matter aſſumed was the ſeede of the woman, Gen. 3. 15. The ſeede of Abraham, the ſeede of Dauid, the fleſh of the Virgin Mary. In particular he tooke,
1. A true humane bodie, not the ſhew of a body, not any diuine or Celeſtiall body, but a true humane body, the very fleſh, which the body of man conſiſts of.
2. A true humane ſoule, aſwell as body. Mat. 26. 38. Marke 14. 34. Luke 23. 46.
3. The naturall proprieties of a humane ſoule and body, for he was made like vntounto vsus in all things, Heb. 2. 12. & 4. 18. By proprieties, I meane ſuch proprieties as agree to the humane nature now, or by Gods decree ſh…ll be faſtened vponupon the humane nature: as his body on earth was heauy, and needed meate, and drinke, and ſleepe, but now in Heauen is ſpirituall, ſhineth as the Sunne, and needs no food.
4. The infirmities belonging vntounto our nature, both in ſoule & body: that this may be rightly vnderſtood we muſt diſtinguiſh: as firſt, about the infirmities bodily, ſome ariſe from an outward cauſe, ſome an inward: Thoſe that ariſe from outward cauſes, Chriſt bare onelyonly ſo many of them, as by the counſell of God, or in reſpect of his Office, was needfull for him to beare. Such were the calamities and ſorſorrowes inflicted vponupon him by others, and borne by him as our High-Prieſt. Theſe that ariſe from an inward cauſe, doe either vniuerſally follow the whole nature of man, ſince it was fallen, as to be ſubiect to heate, cold, wearines, paine, or the like, or elſe are perſonall, and ariſe not from the common ſinne of man, nor fall vponupon all men at all times, but are found onelyonly in ſome men, ſuch as are ſome kinde of diſeaſes: the former ſort Chriſt bare, not the latter. Now the infirmities of the ſoule are likewiſe of two ſorts, ſome vitious and deteſtable, as ſins: others vnblameable, deſeruing rather pittie then puniſhment, as to bee ignorant of ſome things, feare, ſadneſſe, anger, and the like: the former ſort were not in Chriſt, Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were, Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And thoſe affections in Chriſt differed much from ours: for his were eaſily ruled by right reaſon, but not ſo ours: his were carried onelyonly to good obiects, ours often to euill: Chriſt was troubled in his affections, and ſo are we, but with great difference: His affections were without ſin: As a glaſſe that is cleane, and hath cleane water in it, if it be ſhaked and toſſed, yet there is no filth in the water: but if the glaſſe be foule, and mud be ſetled at the bottome of the water, if it bee ſhaked, the water is all foule: ſo is the difference betweene the trouble of Chriſts affections and ours.
The fifth point is, the time when the Sonne of God was Incarnate, and that was not aſſoone as man was fallen, but long after, it being deferred by the Wiſdome of God of purpoſe, that man being left to himſelfe might both feele his diſeaſe, and ſee need to call for the remedie, and exerciſe his Faith in the expectation of it, and that it might appeare that all mankinde was vnrecouerably fallen into miſchiefe of themſelues. And at that time was this wonderfull worke done, when moſt fitly an example of the Iuſtice of God towards the Iewes, and his mercy towards the Gentiles, might be ſhewed: for at that time, when the Word was made fleſh, was the ſin of the Iewes almoſt full, and among the Gentiles, in that ripe Age of the world were innumerable Elect ones ready for the ſpirituall harueſt, Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4.
The ſixth point is, the Reaſons why it was neceſſary hee ſhould be Incarnate: and theſe are diuers: firſt, the Iuſtice of God required, that ſatisfaction ſhould be made in the ſame nature that offended: ſecondly, for ſatisfaction, the maledictions and curſes of the Law, and in particular, death muſt bee inflicted vponupon him that will bee our ſurety: Now as God hee was impaſſible and immortall, hee could not ſuffer nor die: thirdly, he tooke not the Nature of Angels but of man, that ſo he might bee a mercifull High-Prieſt, and fit to deale with man and for man, as concerned not onelyonly our neceſſities, but our infirmities too, Heb. 2. 17. 18.
The ſeuenth point is, how he was Incarnate, or the manner of the Incarnation, how the Word was made fleſh; This is a great Myſtery, and cannot fully bee expreſſed or comprehended, eſpecially by vsus in this eſtate of Mortality: yet diuers things may be vttered: as,
1. He did not aſſume the nature of man, as it is extra ſubiectum, or a thing that is conceiued by the minde, or as it is common in the ſoules and bodies of all men, but as the nature of a man is in one ſubiect, in vno indiuiduo.
2. The nature of man as it was in the wombe of the Virgin, was in the very moment of the Conception ioyned to the Nature of God in perſonall vnion, ſo as ſoule and body in Chriſt did not make a perſon, as it doth in other men, but did and doe ſubſiſt in the perſon of the Sonne of God, being carried and vpheld by the diuine nature of Chriſt, ſo as both his natures make but one perſon in him: and this may bee gathered out of theſe places, Luke 1. 36. Eſay 7. 14.
3. We may approach to a better vnderſtanding of this vnion, if we conſider it by way of negation, how it differs from other vnions: The word and the fleſh are made one, not in Eſſence, as the Perſons in Trinity are one, nor in nature as ſoule and body make a third nature, nor is this vnion carnall, as man and wife are one: nor ſpirituall or myſticall as God and the faithfull are one, or as Chriſt and the Church are one, but perſonall, the two natures being one in perſon: Nor is the fleſh in the Word, by ſimple inhabitation, as the ſailes are in the ſhip; nor by affectiō, as two friends are one; nor in reſpect of ioynt worſhip, as if onelyonly the humane nature had the honour to be worſhipped with the diuine; nor in reſpect of Harmonie or conſent, as if onelyonly the diuine and humane will of Chriſt did agree; nor in reſpect of Title only, as if the fleſh of Chriſt had no more but the honour to be called by the ſame Title his Diuinity is, as the Sonne of God, or Chriſt, or the like; nor by mingling the humane nature with the diuine, to make a certaine third thing: but the humane nature is faſtened to the diuine nature in the vnity of perſon, after an vnconceiueable manner, ſo as the diuine nature is not changed, nor either nature altered, nor ſeparated by diſtance one from another.
The eight point is, the effects of this perſonall vnion of the diuine and humane nature in this worke of Incarnation. The effects I meane in Chriſt, not in vsus. Now many things flow from this vnion: as,
1. The communication of proprieties; and that is, the attributing of ſuch things as are proper to either nature, vntounto the perſon of Chriſt, becauſe that theſe natures doe ſubſiſt in that perſon: ſo as that is truely ſaid of Chriſt, which yet is to be vnderſtood with a reſpect to that nature vntounto which that property doth belong. Thus the Sonne of Man is ſaid to hauehave power to forgiue ſinnes on earth, which is the propriety of the diuine nature, Mat. 9. 6. and to bee called the Sonne of the moſt High, Luke 1. 32. Thus the Sonne of Man is ſaid to aſcend where hee was before: Now he was not in heauen in his humane nature before, Ioh. 6. 62. and ſo he ſaith, hee was before Abraham was, Ioh. 8. 58. and his bloud is called the bloud of God, Acts 20. 28. The like ſpeeches are found in other Scriptures, as, Coloſ. 1. 17. Heb. 1. 2, &c.
2. The pouring out of gifts vponupon the humane nature, which were as great as could be receiued by a created nature: and theſe were giuen both to the body and ſoule of Chriſt. His body obtained the higheſt degree of perfection could be fall a body: which glory (for our ſaluation) was with-held from his body during his abode on earth, in reſpect of his office, and ſo his body was ſubiect to infirmities, paſſions of diuers ſorts, and death, and buriall: but that worke being finiſhed which he vndertooke for vsus in his body, it now ſhineth in Heauen in greater glory then any bodily creatures doe or ſhall attaine vntounto. VponUpon the ſoule of Chriſt by vertue of this vnion with the diuine Nature, were powred out gifts aboue the glory of the gifts which are in men or Angels: and to make this a little better to appeare, I will inſtance in his knowledge and in his Charity.
There were diuers kinds of knowledge in Chriſt. Hee had an eternall and vncreated knowledge and wiſdome, which did belong onelyonly vntounto his diuine Nature: but it is the created knowledge belongs to this place: and that vnderſtanding and knowledge, is either from experience, or from reuelation, or from viſion.
1 There was in our Sauiour an experimentall knowledge, by which our Sauiour knew all things could be knowne by the light of Nature: and though hee had not expeperience of all things, yet by reaſoning from the like, or the contrary, or from the cauſes or effects, he perceiued things hee had not experience of. As by the infirmities he felt, and by the things he ſuffered, he knowes all the things we ſuffer in the full nature of them, Heb. 2. 18. & 4. 15. and in this kinde of wiſdome it is that hee was ſaid to grow vp in, or profit and increaſe in, and in this kinde of wiſdome he was able to diſcerne more then any man in the world.
2 There was in our Sauiour a knowledge infuſed, which they call the knowledge of Reuelation, by which heauenly things are vnderſtood by a light they call the light of grace. And by this knowledge our Sauiour did diſcerne in his ſoule ſpirituall things more exactly then euer man or Angell did: of this is ſpoken, Eſay 11. 12.
3 The third kinde of knowledge in Chriſt, is the knowledge by viſion, which is called the knowledge of the bleſſed in Heauen, by which God is ſeene face to face, and in this Chriſt excells all men and Angels: for it is hee that brings all iuſt men to this happineſſe of ſeeing God in Heauen, Heb. 2. 10. And beſides this perſonall viſion, his ſoule is neerer vntounto God then men or Angels can bee: and therefore ſees GOD more cleerely then they can doe: As a man that hath a good ſight doth ſee a thing that is hard by him more exactly then another man that is farther off from it. Yea, this knowledge in the ſoule of Chriſt doth not fully comprehend God, for that which is infinite cannot be comprehended by that which is finite: he ſeeth God whole, that is, all t…at i… in God, but not wholly, that is, not by an abſolute comprehenſion of it.…det Deum foreign.
And in as much as all iudgement is committed vntounto Chriſt, as the Sonne of man, it is moſt probable, that as man hee doth ſee the thoughts of all men that are to be iudged by him as man, though not by any naturall efficacy in his vnderſtanding as man, yet by a ſupernaturall infuſion of light from his diuine nature, Ioh. 5. 27.
Thus of the gift of knowledge: Charity and louelove was powred out vponupon the ſoule of CHRIST, aboue all the meaſures of Charity in men or Angels, Iohn 13. 1. Romans 5. 6, 7.
Thus of the gifts were powred out vponupon the humane nature of Chriſt: Yet by the way it is not amiſſe to note, that certaine gifts were not powred out vponupon CHRIST, or not till his glorification: as faith and hope were not in CHRIST at all: for in as much as the obiect of faith is things not ſeene, faith it ſelfe could not be in CHRIST, who did inioy the viſion Heb. 11. 1. 1. Cor. 13. 10.of GOD by vertue of the perſonall vnion, with the diuine nature, euen from the beginning of his Incarnation, by that kind of knowledge which I called before his knowledge of viſion, or the knowledge of the bleſſed: yet to want faith did not argue imperfection in CHRIST, but rather remoued imperfection: as hee that wants Spectacles, when he needeth them not, is no whit inferiour to him that vſeth Spectacles, becauſe of the weakneſſe of his ſight. The like is to bee ſaid of hope, for as Faith beholds things that are not ſeene, ſo hope lookes to things which are not yet had or poſſeſſed, Rom. 8. 24. and the cheife obiect of both is the chiefe good, which is GOD: now CHRIST enioyed GOD, yea, euen in the very inſtant of his death: but if we looke to ſecondary obiects, and by hope vnderſtand an expectation of ſome kinde of helpe promiſed by GOD, then ſuch a kinde of hope may be granted to hauehave beene in Chriſt, Pſalme 31. Now there were certaine gifts which our Sauiour had not till he went to Heauen, as impaſſibility and immortality; on Earth hee might and did ſuffer, and dye, but now in Heauen hee can neither ſuffer nor dye any more, Romans 6. 10. Thus of the ſecond effect of the perſonall vnion in the Incarnation.
The third effect belongs to both natures, and is the grace of office: for from this vnion ariſeth a fit Mediatour and head of the Church, for in both natures conſidered as vnited is Chriſt our Mediatour: ſo as all things belonging to our reconciliation and ſaluation, were done by Chriſt in both natures: yet were not the Actions of the diuine and humane nature ſo confounded, but that each nature did that which belonged to that nature onelyonly: to ſpeake diſtinctly, in eueryevery thing done for our ſaluation, wee muſt conſider; Firſt, the Worker, and that is the Perſon of Chriſt, or Chriſt conſidered in his Perſon. Secondly, the things by which he workes, and that is his Natures, Diuine and Humane. Thirdly, the working it ſelfe, and that followes that Nature that doth worke. Fourthly, the worke or the thing outwardly done, which they call in another language foreign. Now this outward worke was done by the diuers workings of each Nature, concurring to diſpatch the worke: as to ſacrifice for mans ſinne is one worke, yet to this worke concurre the workings of both Natures: the Humane Nature is offered as the gift, and the Diuine Nature doth inable and ſanctifie the gift, &c. As in Chirurgery, when a limbe of a man is to bee cut off, and burnt, or ſeared vp all at once, this is done by a Sword or other Inſtrument made red hot: yet there we ſee in that fired ſword, that it is ſtill but one ſword, and yet there is two Natures in it, fire and yron, and theſe two Natures hauehave different forces, the one to cut and the other to burne, and there is two workings diuers, the yron cuts, and the fire or heat burnes, and yet the outward worke is but one worke done at once, which is the ſearing of the Member by cutting.
The laſt effect of this vniting of the diuine nature to the humane is the grace of honour and worſhip giuen to the humane nature: for the humane nature, that in it ſelfe were not to be worſhipped, being a creature, doth partake of the honour to receiue diuine worſhip, in as much as worſhip is directed to that perſon that is both God and man. Thus of the laſt point in the explication, which is the effects of the perſonall vnion in the worke of the Incarnation.
The Vſes follow, and are for information, and inſtruction, and conſolation.
From the Doctrine of Christs Incarnation, wee may be informed of diuers things: as
1 Concerning the wonder of the perſon of our Sauiour: for here mortality and immortality meet together in the ſame perſon: It is truly affirmed, that hee is created and vncreated; without beginning, and yet did beginne in time; a Iew according to the fleſh, and yet GOD bleſſed ouer all for euer: GOD before all ages, and yet man liuing amongſt vsus; God before the fleſh, God in fleſh, and God with fleſh. By his Miracles ſhewing his Diuinity, and by his Sufferings ſhewing his Humanity. Hauing one generation without beginning, and another generation without example. In the one hee makes man, and in the other hee deliuers man. The one was before man, and the other aboue man. Gods Sonne becomes mans Sonne, and yet not changed from what he was, but aſſuming what he was not. The taking of our low eſtate did not diminiſh the Maieſty of his high eſtate, for he ſo tooke what was ours, as he loſt not what was his owne, ioyning both natures in ſuch a bond, as neither Maieſty conſumed the inferiour, nor aſſumption diminiſhed the ſuperiour in man changing the condition of other men, and yet in himſelfe remaining vnchangeable. The manner of this vnion in the Incarnation being a myſtery to bee beleeued, not diſcuſſed. That the Word was made fleſh I know, but how he was made ſo I know not: nor doe any creature know. The myſtery hid from ages was reueiled in this laſt age, reueiled, I ſay, that there was ſuch a thing done, but not reueiled how it was done.
2 Concerning the glory of God ſhining in this worke, and that eſpecially in two things. The one is in the way of communicating of himſelfe to the creature. The other is in contriuing the forme of our redemption.
For the firſt, God being the chiefe good, it ſeemed good to him to communicate himſelfe to the creature, & that he hath done three waies: Firſt, by communicating nature to the creature, that higheſt being, granting nature & being with Nature, with great diuerſities of proprieties in that being. 2. By communicating grace to the creature, which is the prerogatiue of certaine creatures that by Gods gift hauing powred out vponupon them a ſimilitude & likeneſſe of God himſelfe, whether on Earth or in Heauen. Now the third way is aboue the former to be adored and admired for euer, and that is a way by which God doth not giuegive any created gifts either of nature or grace, but he that is the Creator and Lord of glory, doth giuegive himſelfe to the creature, to make one perſon with the creature. The firſt way God is communicated to all creatures, the ſecond way to the reaſonable creature, the third way to Chriſt man. And yet obſerue and wonder, for God in Chriſt hath communicated himſelfe to all creatures; for in as much as the nature of man comprehends in an Epitome, or by way of repetition, the ſubſtance of all that is in all other creatures, and therefore is called a little world: when God aſſumes the Nature of man into perſonall vnion with himſelfe, hee doth after a ſort exalt eueryevery creature, and reduce it to himſelfe.
Now for the other point, the glory of God in contriuing a way for the ſaluation of mankinde loſt, doth greatly appeare in this work of the Incarnation: for the debt of the firſt man was ſo great that none ought to pay it but man, & none could pay it but God: and therefore God aſſumes man into the vnity of his perſon, that ſo man that in nature ought to pay, and could not, in perſon might make full diſcharge. Againe, all mankind it lieth vnderunder ſinne: the Iuſtice of God will hauehave all damned, the Mercy of God will hauehave all ſaued; now the wiſdome of God moderateth betweene his Iuſtice and Mercy, and by this way ſatisfies both: His Iuſtice is pleaſed, in giuing a ſurety: ſo as the offence being infinite in reſpect of the obiect, which is God, it was exhauſted by an infinite power in reſpect of the ſubiect or the ſurety ſatisfying.
Secondly, the Doctrine of Chriſts Incarnation, ſhould worke in vsus by way of Inſtruction: and ſo it ſhould teach vsus in ſome things that reſpect Chriſt, and in ſome things that reſpect Chriſtians. In reſpect of Chriſt it ſhould inflame in vsus a vehement deſire to bee made like vntounto his nature: If he come ſo neere to vsus to take our nature, wee ſhould deſire to approach to him to take his nature: If he were made like vntounto vsus in infirmities, we ſhould ſtriue to be made like vntounto him in grace and holineſſe: ſhall hee deſcend to vsus, and ſhall not we aſcend to him? If he abaſe himſelfe to t…ke the proprieties of our Nature, how ſhould we ſtriue to be exalted, in taking to vsus the vertues of his nature: and for our reſpect to other Chriſtians, the Apoſtle from this Doctrine tels the Philippians, in what things they ſhould be like-minded to Chriſt: They ſhould learne of him, to be humble, and to ſhew their louelove to their brethren, though it were to deny themſelues, and their owne profit, or ſeeking the good of others, and not their owne good: which you may reade there vrged at large, Phil 2. 6, 7.
Thirdly, the Doctrine of the Incarnation might be very comfortable to all the godly: and ſo in diuers reſpects. Firſt, in that he did take our Nature into vnion with his diuine Nature, we ſhould ioy in it: for is it not an admirable priuiledge, that the nature of man is taken into ſuch a ſociety with the holy Trinity, being a part of Chriſt, who is the ſecond perſon in Trinity: who can ſufficiently admire the honour done to our nature, that it ſhould now be one with the bleſſed Trinity? Secondly, if wee conſider what he aſſumed. He tooke my whole Nature, that I might be wholly ſaued, he left nothing of man which hee tooke not to himſelfe. Thirdly, to comfort vsus in all infirmities and diſtreſſes, hee made himſelfe like vntounto vsus: He was poore with Lazarus, wept with Mary, thirſted with the woman of Samaria, was an hungry in the wilderneſſe, to ſatisfie for our eating in the Garden, he was in bonds with Paul, he was tempted that hee might ſuccour vsus that are tempted; in all things he became like to vsus, that we might not ſinke vnderunder the burthen of our infirmities or ſufferings. Fourthly, it muſt it needes be a great deale of comfort to vsus, to hauehave ſuch aſſurance giuen vsus of his louelove to vsus, that for our ſakes would ioyne his Maieſty to our vileneſſe, his power to our weakneſſe, his immortality to our mortality, that being in the for me of God would for vsus vouchſafe to be in the for me of a ſeruant. Fifthly, it comforts vsus, in that it may wonderfully ſettle our faith in beleeuing in him: we may ſafely reſt vponupon him that wants not power to ſaue vsus, ſeeing he is God, nor will to ſaue vsus, ſeeing he is one of vsus, a true man, that hath had experience of our miſeries. Sixthly, it ſhould greatly encourage our hearts in all our ſuits to God: ſeeing our owne fleſh and bloud ſits at the right hand of God, what can wee aske the Father in his Name that will be denyed? He that was made like to vsus in ſuffering, will neuer bee ſtrange to vsus in praying. He that became our brother by Incarnation, will not ſhew himſelfe a ſtranger in the buſineſſe of Interceſſion. Laſtly, in the hope of our glorification in Heauen we receiue hence great comfort: for therefore: did the Sonne of God become the Sonne of man on earth, that the Sonnes of men might become the Sonnes of God in Heauen.
Laſtly, this Doctrine alſo is not without terrour to wicked men that will not receiue him, whom GOD hath ſent amongſt them: that God which hath beene ſo wonderfull in ſending his Sonne to liue amongſt vsus in our nature, if we will not beleeue in him, and ſtriue to be like to him, will make himſelfe wonderfull in our deſtruction. This will be the condemnation of the world, that ſo great a light came into the world, and the world receiued it not.
Hitherto of the Incarnation in generall. Now we come to conſider of the parts of his Incarnation, viz. his conception by the Holy Ghoſt, and his birth of the Virgin Mary.
One thing is common to both theſe parts, (viz.) the anunciation of them by an Angell: God ſent an Angell from Heauen to ſignifie both theſe wonders in the Incarnation of our Sauiour: and the Miniſtery of an Angell is vſed in the beginning of our redemption, by the Incarnation of our Sauiour, partly becauſe as in our perdition an euill angell came to the woman in the Serpent, ſo would God hauehave a good Angell come to the woman to treat with her about our Redemption: and partly becauſe good Angels were in ſome reſpects witneſſes in the worke of our Redemption: for thereby the places amongſt the Angels made void by the fall of diuels, are by the Redeemer to be ſupplyed by holy men, and withall the Angels receiuing their confirmation in goodneſſe from Chriſt, are now actually to ſubiect themſelues together with Elect men vnderunder that one Head, Chriſt Ieſus.
Now concerning the Conception, which is the firſt part of Incarnation, theſe things are to be conſidered. 1. The proofes that there was ſuch a conception. 2. Who was ſo conceiued. 3. Of whom hee was ſo conceiued. 4. What was done by the Holy Ghoſt in this conception. 5. How it was done. 6. When it was done. 7. The effects of this conception in reſpect of vsus. 8. Why it was neceſſary hee ſhould bee thus conceiued 9. Where the Body of CHRIST was when it was thus conceiued. 10. A queſtion about the Virgin Mary: and laſtly, the Vſes of all.
For the firſt, that our Sauiour was conceiued of the Holy Ghoſt, is proued by this Text, Luke 1. 35. as alſo Mat. 1. 18, 20. and Rom. 1. 3, 4.
For the ſecond, if wee reſpect the matter conceiued, then Chriſt man was conceiued; but if we reſpect the perſon conceiued, the ſecond Perſon in the Trinity was conceiued in the wombe of the Virgin, for ſo it is ſaid in this Text, that it was the Son of the moſt High: and the Prophet Eſay ſaith, it was Emmanuel, God with vsus: for though the Virgin did not giuegive the diuine Nature to Chriſt: yet the perſon that receiues the humane Nature in her wombe was the Sonne of God.
Ob. Then it ſeemes the whole diuine Eſſence was conceiued, for the whole diuine Eſſence was in the ſecond Perſon in the Trinity.
Anſw. This Incarnation was not according to his Eſſence, but according to his perſon: the perſon onelyonly aſſumed our nature in this Conception, Luk. 1. 31. 32. 35. Rom. 9. 5. 1. Tim. 3. 16. and therfore to ſpeake properly, we may not ſay that in this conception the humane nature began to be (for that hath no ſubſiſtence in it ſelfe) but the Perſon began to bee then in the humane nature: Tylen.
For the third, he was conceiued of the holy Ghoſt as the former proofes ſhew: He was not conceiued as other men be, by propagation or by generation in the coniunction of man and woman, but without man by the working of the holy Ghoſt.
Ob. If he were conceiued of the holy Ghoſt, then the holy Ghoſt Obiect.was his Father: and the rather, becauſe in the Originall the propoſition imports, that this Conception was not onelyonly by him, but of him.
Anſw. The holy Ghoſt did worke this Conception not materially, Anſw.but effectually, by cauſing it to be, not by giuing matter out of himſelf to the Nature of Chriſt. As Damaſcen ſaid, the holy Ghoſt begetteth not ſpermatically but operatiuely. And Bernard ſaith, that Chriſt was conceiued not of the ſubſtance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghoſt: Rom. 11. vlt. all things are ſaid to be of God: Now it were ſenſeleſſe therefore to conclude, that God is the Father of all things: for though he made all things, yet hee did not make them out of his own ſubſtance: for he is Father that makes a thing to be out of his owne ſubſtance: ſo the holy Ghoſt did not make the humane Nature of Chriſt.
For the fourth, there were two things done by the holy Ghoſt in this conception: the firſt was the production of the humane Nature, the other was the vniting of it to the ſecond Perſon in the Trinity: The firſt of theſe is moſt properly the worke of the holy Ghoſt, the ſecōd, but in ſom reſpects, for the ſecōd Perſon in Trinity did aſſume the matter ſo prepared, & wrought by the holy Ghoſt.
The humane nature produced was both the body and ſoule of our Sauiour; now in the production of the body of Chriſt there are two things to be conſidered: firſt, the preparation of the matter of his bodie: ſecondly, the ſanctification of it. The matter of the body of Chriſt prepared in the conception, was the very ſubſtance of the fleſh of the Virgin, that is the ſeed or pureſt bloud of the Virgin ſeparated by the holy Ghoſt, and carried to the place of conception, and therefore is Chriſt called the fruit of her wombe, Luk. 1. 42 The ſanctification of this matter containes in it two things: firſt, the waſhing of that ſubſtance from the ſtaine of ſin with which it was infected by nature, ſo as now it ſhould neuer more hauehave any ſpot or ſtaine of ſin in it, and the ſtopping of the imputation of Adams ſinne: ſecondly the infuſion of all pureneſſe and holineſſe, which belongs vntounto the ſoule aſwell as the body, in that very moment it was ioyned to the body: Now that Chriſt was conceiued without ſinne, of that there was no ſin in that fleſh when it became the fleſh of Chriſt, is manifeſt by theſe Scriptures: he was made like vntounto vsus in all things, ſinne onelyonly excepted, Heb. 4. 15. and Rom. 8. 3. he was ſaid to be made onelyonly in the ſimilitude of ſinfull fleſh. Againſt this diuers things are obiected: as,
Ob. 1. That the Scripture ſaith, that Chriſt was made ſinne 1. Obiect.for vsus.
Anſw. He was made ſinne for vsus, as he was made a Sacrifice for ſinne: ſo the ſinne offerings in the Old Teſtament were called Anſw.ſinne. Againe, he was made ſinne for vsus by imputation, becauſe our ſinnes were charged vponupon him, but he had no ſinne in his Nature, 1. Pet. 2. 21.
Ob. 2. Whoſoeuer were in Adam, ſinned in Adam, Rom 5. 12. 2. Obiect.But Chriſt was in Adam as appeareth by the Genealogie which is drawne vp euen to Adam, Luke 3.
Anſw. It is not true, that all that were in Adam ſinned in him: Anſw.for they onelyonly ſinned that were in him, not onelyonly in reſpect of the ſubſtance of the fleſh, but in reſpect of the carnal manner by which ordinarily man is begotten by man, but Chriſt was in Adam in reſpect of the ſubſtance of his fleſh, but not in reſpect of the manner of propagation by him, becauſe he was conceiued without the ſeed of man, and therefore ſinned not in Adam: or thus: Originall ſin is deriued vntounto Adams Poſterity by propagation only, now Chriſt to preuent that, came into the world by this wonderfull conception by the holy Ghoſt. Paul ſaith, not of one man, but by one man ſin entered into the world: Chriſt is onelyonly from Adam, other men are from him in reſpect of ſubſtance, and by him in reſpect of propagation.
Ob. 3. But the fleſh of the Virgin Mary was ſinfull, and therefore 3. Obiect.his fleſh muſt needs be ſo.
Anſw. That fleſh of hers was firſt ſanctified, made cleane by the Anſw.holy Ghoſt, before it was the fleſh of Chriſt.
Ob. 4. If it be granted, corruption of nature was not in Chriſt, yet there is another part of Originall ſinne, and that is guiltineſſe 4. Obiect.of Adams ſinne in Paradiſe, for all his poſterity being in him, ſinned in him as Leui paid Tythes in Abraham: and therefore that fleſh of Chriſt ſinned in Adam, and was guilty of Adams particular offence, though it neuer was propagated; for propagation caries downe onelyonly corruption of nature, or an euill diſpoſition to ſinne after conception.
Anſw. If Adams offence bee imputed to none but to ſuch as come of him by propagation, as the Apoſtle imports, Rom. 5. 12. Anſw.then this ſcruple is ſo auoided: ſecondly, doth not the ſanctification of that fleſh in the wombe of the Virgin, clenſe it from Adams actuall offence, aſwell as from euill diſpoſition: thirdly, what inconuenience will follow, if we grant that Adams ſin was imputed to Chriſt? ſo as we vnderſtand it in reſpect of the Malediction: for Chriſt was a ſurety for all ſinnes, Adams ſin, and all the ſin of his poſterity.
Ob. 5. VponUpon whomſoeuer death came, he ſinned, but death 5. Obiect.came vponupon Chriſt, therefore it ſeemes he ſinned.
Anſw. It is true, that whomſoeuer death by his owne power Anſw.doth preuaile againſt, that party ſurely ſinned: becauſe death is the wages of ſinne: But death did not exerciſe any power ouer Chriſt: for hee was not compelled to die, but laid downe his owne life voluntarily, Iohn 10. 17. 18. beſides, death befell him not as a ſinner, but as a ſurety for ſinne, and ſo though death came vponupon him for ſinne, yet it was not for his ſinne, but for other mens.
The Papiſts to auoid ſinne in the fleſh of Chriſt, ſay that the Virgin Mary was conceiued without ſinne, and ſo it came to paſſe, that Chriſt was without ſinne: But this is a ſenſeleſſe do…age: for firſt, where doe they proue it by Scripture that ſhee was without ſinne? Secondly, if ſhee were conceiued without ſinne, then her parents were ſo too, and if her parents, then theirs, and ſo into an infinite: thirdly, then what needed Chriſt this conception by the holy Ghoſt.
Thus of the producing of the body of Chriſt: His ſoule was produced as the ſoules of other men are, that is, It was immediately created by the holy Ghoſt, and infuſed into his body: onelyonly there is difference amongſt diuines about the time of the infuſing of the ſoule of Chriſt: for in the ordinarie courſe, Nature proceeds in this manner: firſt, there is the maſſe of bloud or ſeed receiued in the wombe, but there is no parts of a body framed at the firſt: after a certaine number of weekes, nature formes that ſubſtance into the parts of the body diſtinctly, but yet it is without life: then is the ſoule infuſed, when the body is organicall, and ſo it is quickned & a true man, it is not before a man, but Embryo as they cal it: Now the queſtion is, how Chriſt could receiue that imperfect Embryo or the fleſh at the firſt conception, ſeeing it was not a perfect humane Nature? To this ſome anſwer, that our Sauiour did not follow the ordinary courſe of taking fleſh, as other men doe, but in the very inſtant of the conception, his body was made organical, & had perfect members, and the ſoule infuſed at that inſtant alſo: and their reaſon is this, becauſe the Sonne of God did not become a perſon to any thing but the Man-hood of Chriſt: Now the Man-hood muſt needs hauehave a reaſonable ſoule and body formed, and organicall: elſe we muſt ſay, that ſomething did ſubſiſt in the Perſon of his diuine Nature that was not man, as Embryo or the lumpe vnformed, and not animated was.
Beſides, when God made a man by the power of the holy Ghoſt, without the ſeed of man, hee made him perfect at one inſtant, and eueryevery way formed in all parts: as when he made Adam and Eue, they were in an inſtant made perfect in ſoule and body.
Other Diuines conceiue that this opinion cannot be true, becauſe Chriſt was made in all things like vntounto vsus, ſinne onelyonly excepted, now there could bee no ſinne in that ordinary courſe of Nature, if originall ſinne bee remoued as it was in Chriſt. Now in the courſe of Nature: firſt, that which is materiall is formed, as it were the houſe of the ſoule, and then the ſoule is infuſed, not onelyonly as the gueſt of it, but as the forme and life of it: and ſo it muſt be in Chriſt. Now for the firſt reaſon they anſwer, that the Hypoſtatical vnion in the perſon of Chriſt, was ſo made aboue nature, as withall, Chriſt aſſumed that which belonged to the nature of man according to the courſe of Nature: and ſo firſt the ſeede, and then the body formed, and the ſoule infuſed according to nature into that body ſo as that fleſh before the comming in of the ſoule did ſubſiſt in the Word, as it did after the ſoule was infuſed: for the Word tooke our Nature, which is not hindered by the abſence or preſence of the ſoule: as when Chriſt was dead, his ſoule was in his Fathers hands, and his fleſh was ſhut vp in the graue, and was not quickened then by the ſoule, yet the fleſh of Chriſt without the ſoule and life did ſubſiſt in the word, aſwell as it did before or after: The other reaſon is of no force, for God did not make our firſt Parents ſo out of neceſſity, but out of the good pleaſure of his will, not binding himſelfe to that frame of working for all times afterwards.
And thus of the production of the humane nature: The aſſumption of that Nature into perſonall vnion with the word followes: and the ſumme of that which wee are to beleeue concerning this Myſtery is, that the whole nature of man in that particular ſubiect ſoule and body, with all meere naturall faculties, and parts, yea, and infirmities, was taken into an vnſpeakeable and eternall perſonall vnion with the diuine nature of Chriſt: There was nothing which was ours (ſinne excepted) which was not by the holy Ghoſt vnited to the word: for as Chriſt had all that God the Father had praeter ignaſcentiam, ſaue that he was not vnbegotten: ſo he had all that Adam had, ſolâ except â peccantiâ, ſaue that he was without ſinne, as a Father ſaid: onelyonly for the manner of this aſſuming of our nature diuines conceiue, that the word was ioyned to the ſoule immediately, and to the body mediately, that is, by meanes of the ſoule.
And thus of the fourth point: The fifth is, The manner of the conception, how the holy Ghoſt did it: and that in reſpect of the perfect vnderſtanding is ſimply aboue the reach of any creature, eſpecially any mortall creature: if it be true of our conception in the wombe, that we are fearefully and wonderfully made, as is ſaid, Pſal. 139. 13. then it muſt needs be much more true of Chriſts conception and forming: but a certaine glimpſe of it is giuen vsus by two formes of ſpeech vſed in this Text, Luke 1. 35.
The firſt is: the holy Ghoſt ſhall come vponupon thee: the other is the power of the moſt high ſhall ouerſhadow thee: by the firſt forme of ſpeech is noted the wonder of the worke, that it was not done, by any naturall meanes, but extraordinarily aboue the courſe of nature, by the holy Ghoſt, and that it was done after a moſt pure and diuine manner: about which a Father ſaith, Oh moſt pure coniunction without filth, where ſpeech is the husband, and eare is the wife, meaning that ſhee conceiued vponupon the ſpeech and hearing of the promiſe, aſſoone as ſhee had giuen her matrimonial conſent as it were: the ouerſhadowing by the power of the moſt High imports, that is was not done ſpermatically, but operatiuely, and that the holy Ghoſt did this by a ſpeciall power of working, neuer any ſuch thing hauing bin donne before: as alſo it imports that the worke was moſt ſecret and myſticall, ſo as the Virgin being couered as with a cloud, could not her ſelfe tell how it was done: and that though God did worke this with a ſpeciall excellencie of glory, yet his Maieſty ſhould not ouercome her, but it ſhould be as it were clouded: and laſtly, that that holy thing which was to be conceiued in her, and borne by her, ſhould be protected and kept ſafe, as the greateſt treaſure God had care of, or did giuegive vntounto men.
The ſixth thing is, why it was neceſſary Chriſt ſhould bee ſo conceiued after ſuch a wonderfull manner, and with ſo much holines and ſanctification: I anſwer for two euident Reaſons: for firſt, if his body had not bin moſt pure, it had not bin fit to bee ioyned in perſonall vnion with the Word. And ſecondly, if he had bin conceiued in ſinne, as other men are, he could not hauehave bin a Sauiour to vsus, becauſe then he would hauehave needed a Sauiour for himſelfe.
The ſeuenth thing is the time when the Virgin conceiued, and that was immediately vponupon the ſpeech of the Angell and her owne conſent to it: which was the twenty fiue of March, the day which is called the Annuntiation of the Virgin Mary: and one may wonder why that day ſhould not rather be called the day of the conception of Chriſt, then of the Annuntiation of the Virgin.
The eighth point is, the effects of this conception in reſpect of vsus, and ſo the firſt effect is the hiding of the impurity of our conception from the ſight of God, and ſatisfying Gods Iuſtice for our originall ſinne: for the holineſſe of Chriſts conception, is the firſt and chiefe part of the righteouſneſſe imputed to vsus: All his righteouſneſſe is ours, and ſo the holineſſe of his conception, in which hee was qualified with all the habits of virtue or piety, might conſtitute perfect holineſſe of nature: All his righteous actions which he did in obedience to the law flow from theſe habits of virtue infuſed in his conception, and therefore I call it the firſt and chiefe part of the righteouſneſſe imputed to vsus, as that which couereth the vnrighteouſnes of our natures, yea, after a ſort it pacifies, and ſatisfied for our offence, and ſo beginnes his paſſiue obedience to God: as the Apoſtle ſaith, Heb. 10. 5, &c. wherefore when he entered into the world he ſaid, ſacrifice and burnt offerings thou wouldeſt not, but a bodie thou had prepared me, &c.
The ſecond effect, is our ſpirituall life and conception: for therefore was he conceiued by the holy Ghoſt, and quickned in the wombe of the Virgin, that from his life, the power of our ſpirituall forming and regeneration might proceede, as from him that tooke life himſelfe amongſt vsus that he might become Lord of life, and the true originall of ſpirituall and eternall life of God: for the ſaine ſpirit that formed Chriſt in the wombe, doth beget vsus againe that we might liue with him, Ioh. 1. 12, 13.
The ninth thing is that queſtion, whether it may be ſafely ſaid, that Mary was the Mother of God foreign: I anſwer, if wee vnderſtand it ſo groſſely, as to thinke ſhee was the Mother of the God-head of Chriſt, it were not only erronious but blaſphemous: and yet it is true, that ſhee was the Mother of God, becauſe ſhee was not onelyonly Mother of him that was God aſ well as Man, but alſo God was incarnate in her wombe, God did not take fleſh in heauen, or in any other place, but in her wombe onelyonly.
Laſtly, 'tis not vnprofitable to conſider, how the being of the body of Chriſt, differs from other reſpects of the being of the ſame body. The body of Chriſt is in Heauen Locally, it is in the Word ſubſtantially, it is in the Sacrament myſtically, It is in the hearts of eueryevery beleeuer ſpiritually, and was in the wombe of the Virgin by a naturall and circumſcriptible manner of preſence.
The vſes follow: and ſo,
1 They are confuted that ſay, He tooke not his Body of the Virgin, but brought it from Heauen. They obiect, that in Iohn 3. 13. it is ſaid, that Chriſt deſcended from Heauen, and that verſe 23. and 31. He ſaid, he was from aboue, and that 1 Cor. 15. 47. He is ſaid to be the Lord from Heauen. Anſw. None of theſe places ſay, That he brought his body from Heauen. The words are true of the perſon of Chriſt, that he deſcended from Heauen when he abaſed himſelfe to take vponupon him the forme of a ſeruant: and if they were true of his humane nature, yet could ſignifie no more but that he was conceiued after a heauenly manner, and not by carnall generation, by the working of the Holy Ghoſt who came downe from Heauen vponupon the Virgin. If they reply it muſt needs be true, that he deſcended in the ſame nature he aſcended, as the Apoſtle ſaith, Epheſ. 4. 9, 10. Anſw. The Apoſtle onelyonly ſhewes that he was abaſed, to ſhew himſelfe in the forme of a ſeruant, and to ſuffer extreme things, and therefore was exalted to bee Lord of al. And beſides, theſe hereticks they are hence cōfuted, that ſaid Chriſt had not a true body, but onelyonly a body in appearance. Theſe obiect that Chriſt appeared in the old Teſtament in a fantaſticall body, and not in a body indeed. Anſw. That is falſe too: for it was a true ſubſtantiall body hee aſſumed and created for the time: but were that granted, yet the body he ſhewed in the New Teſtament, hath abundant teſtimonie thas it was a true naturall body, Ioh. 1. 14. 1. Ioh. 1. 1. 2. Againe, they ſay out of the Philip. 2. 7. and Rom. 8.3. and Dan. 7. 13. that he was onelyonly in the likeneſſe of a man. I anſwer, theſe places are not all of one ſenſe: for in Daniel he was ſaid to be like the Son of Man, becauſe he was not yet incarnate: and Rom. 8. He is not ſaid to be in the likeneſſe of fleſh, but of ſinfull fleſh, being reckoned amongſt ſinners, & being made a ſacrifice for ſinne: and in the Philippians, hee doth not ſhew what the ſubſtance of his Nature was, but what his abaſement was, that he did not onelyonly take our Nature, but made himſelfe in that nature like to the moſt abiect of men, euen to the pooreſt ſeruant, when he was heire of all things, and ſo this likeneſſe of his is expounded, Heb. 2. 14. 17, & 4. 15.
Secondly, hence we may informe our ſelues of the wonder of this Creation of God: heere is the beginning of a new Creation: heere is a Sonne that had no Mother as he was God, and no Father as he was Man. If it be obiected, that he is called the Sonne of Man, and ſo had an earthly Father: I anſwer, that he is called the Sonne of Man, becauſe he tooke our nature of the ſubſtance of the Virgin, I meane it of her fleſh: and if it be on the contrary obiected, that he is in this Text called the Sonne of the moſt High, and ſo had God or the holy Ghoſt to be his Father: I anſwer, he is called the Sonne of the moſt High as the ſecond perſon in Trinity, which Title of Sonne is giuen to the Nature he receiued from the Virgin becauſe it had no ſubſtance but in the perſon of him that was the naturall Sonne of God.
There are other vſes for inſtruction: for,
1. The ouerſhadowing ſhewes that we muſt not curiouſly prie into the glorious manner of his conception: wee muſt beleeue it was ſo, but not ſearch how it was ſo.
2. The knowledge of this Article, may prepare vsus to beleeue the next, (viz.) that Chriſt was borne of a Virgin: for ſeeing hee was conceiued by the Holy Ghoſt, it cannot bee hard that hee ſhould bee borne of a Virgin, for hee that wrought this conception is hee that worketh all things, and nothing is impoſſible to him.
There is alſo comfort in this Doctrine.
1 In particular, to women that conceiue and beare children, eſpecially if they be true Chriſtians. The very remembrance of this, that the Sauiour of the world was conceiued and borne of a woman, ſhould ſweeten their feares and ſorrowes, about or after their conceptions, or in the birth.
2 In generall, it may comfort all the godly, to ſee in this conception a medicine for their originall ſinne, and all the euils that cleaue to their Nature: for as it was ſhewed before, to this end he was conceiued without ſinne, and ſanctified in his Nature, that thereby he might iuſtifie vsus before God from the euils cleaue to our natures.
And thus of the firſt part of his Incarnation, viz. his conception of the holy Ghoſt, his birth of the Virgin Mary followes: In which words of the Creed, the thing affirmed is the birth of Chriſt, the perſon by whom it is, is deſcribed by her condition, ſhee was a Virgin, and by her name ſhe was Mary, and her name is added to bring to our remembrance the Genealogy of Chriſt; who tooke fleſh of her that was of the ſeed of Dauid in a right Linage, that thereby the promiſes made to the Fathers might be accompliſhed.
Now concerning the Birth of Chriſt, we muſt know that hee is ſaid to be borne three waies: Of his Father, and of his Mother, and in the minde of Man; of his Father hee is borne eternally, of his Mother temporally, in the minde of man ſpiritually: In Chriſt there are three things which hauehave Relation to his Natiuity, Deity, Fleſh, and Spirit: of his Father, he is borne God, of his Mother, Fleſh, and in the minde of Man, Spirit, ſo as this latter way be vnderſtood Metaphorically: of his Father hee was borne euer, of his Mother he is borne once, and in the minde of Man he is borne often. According to diuine Natiuity he hath a Father without a Mother: according to humane Natiuity he hath a Mother without a Father: and according to his ſpirituall Natiuity hee hath both Father and Mother, according to that ſaying of his, he that doth my Fathers will, is my Father and my Mother.
In the birth of Chriſt God was manifeſted in the fleſh, 1. Tim. 3. 16. manifeſted I ſay three waies: as he was before three waies hid; firſt, from out of the boſome of his Father in whom he was couered: ſecondly, from vnderunder the ſhadowes of the Law in which he was prefigured: thirdly, from the wombe of his Mother in which he was formed.
The effects of the Natiuity of Chriſt were diuers: for firſt, in reſpect of God himſelfe, the effect was his glory, Luke 2. 14. The glory I ſay of his truth, wiſedome, goodneſſe, and Iuſtice: ſecondly, in reſpect of godly men, the effect is, their Saluation, becauſe he was borne to be a Propher, Prieſt, and King, euen to effect all things that might tend to their Saluation, Acts 4. 12. and in particular, peace was a ſpeciall effect of his Manifeſtation in the fleſh, Luke 2. 14. Peace I ſay aboue vsus with God, Peace within, with our owne conſciences, and peace about vsus with men and neighbours, and peace below vsus in reſpect of Sathan and Hell, becauſe we are deliuered from their power and furie. What ſhall I ſay, he was borne into naturall life, that we might be borne againe into eternall life: thirdly, in reſpect of the wicked, the effect of his Birth was their Iudgement: for he was borne for the falling of many in Iſrael, Luke 2. 34. and this is the condemnation of the world, that light is come into the world, and the world comprehended it not, Ioh. 1. and that God ſhould ſend his owne Son to be the light, and yet men loued darkeneſſe more then light, Ioh. 3. 19.
The place where our Sauiour was borne was Bethlehem, which howſoeuer it fell out by accident to be there in reſpect of the mother, which did not by any purpoſe of her owne chooſe that place, yet indeed it was the place foreſpoken of by the Prophet, Mich. 5. 2. and was appointed of purpoſe by the Counſell and prouidence of God, that euen hence the godly might bee warned of the fulfilling of the promiſe made to Dauid the Bethlemite, Luke 2. 4.
The time when he was borne, was the time agreeing with the propheticall Oracles, called the fulneſſe of time, Gal 4. 4. The time when the Scepter was departed from Iudah, an Idumaean now ſitting at the Sterne, Gen. 49. 10. A time when the Iewiſh Church and Common-wealth was brought ſo low, as there was no helpe to be expected but from Heauen.
The entertainment hee had at the time of his birth was very poore and meane, he was borne of a poore Mother, and hee was borne ſo poore, that he might make vsus rich, 2 Cor. 8. and that he might thereby trample vnderunder his feet as vile that vaine pride of wordly men, that ſo much bragge of their worldly glory, and nobility of their birth. And when he might not hauehave a place in the Inne, hee was not aſhamed to lye in a Manger, that by chooſing the weake things of this world, he might confound the mighty, and might prepare a place for vsus, and many Manſions in his Fathers houſe.
In the manifeſtation of the Natiuity of Chriſt God ſhewed maruellous wiſdome, who to ſhew himſelfe to be no reſpecter of perſons, and that he brought this light into the world for all ſorts of men: He ſhewed it both to the Shepherds and to the wiſe men, the one Iſraelites, the other Gentiles, the one poore and ſimple, the other rich and wiſe, the one neere, the other farre of, both ſorts to be ioyned vponupon the ſame corner ſtone. The ſame light appeared to Anna, a woman, as well as to Simeon, that iuſt man, that it might be euident, that in him that was then borne there was neither circumciſion nor vncircumciſion, Iew nor Gentle, Male nor Female, Gal. 3. 28. Col. 3. 11.
Thus of his birth in generall, his birth of a Virgin followes. Now that he was born of a Virgin is euidently proued, not only by the Hiſtory of the Goſpell, but by the Propheſie of God himſelfe in Paradiſe, when he ſaid, The ſeede of the woman ſhould breake the Serpents head, Gen. 3. 15. And by the propheſie of Iacob the Patriarke, Gen. 49. 10. Where Chriſt is named Shiloh, that is, the Sonne of his Secundines, not the Sonne of his loynes; now the Secundines belong to the Nature of the woman, not to the man: and by the Propheſie of Eſay, who ſaid, Behold, a Virgin ſhall conceiue, Eſay 7. 14. And it was prefigured by the ſtone cut out of the Mountaine without any hands, Dan. 2. And it was publiſhed by the Angell Gabriel, Luk. 1. 31. The reaſons why hee was borne of a woman without a man hauehave beene ſhewed before. It is a worke moſt wonderfull: He is borne in the armes of a woman, that himſelfe beares vp the whole world in the hand of his power.
Men hath beene produced foure wayes: Firſt, without either man or woman, as Adam was. 2. Without woman, as Eue was. 3. Without man, as Chriſt was. 4. With man and woman, as all other men were.
Chriſt was to the Virgin a Sonne and her firſt borne. Hee was called her firſt borne, not becauſe ſhe had any ſonnes afterwards, but becauſe he was borne firſt, though he were her onelyonly Sonne. Chriſts brethren were his Kinſmen; nor doth the terme firſt borne import any following, for the firſt borne in Law were ſo called before they knew whether they ſhould hauehave a ſecond childe; and it is a godly profeſſion of Diuines in all ages, that ſhe was a Virgin before birth, and in the birth, and after the birth: though this latter be no Article of faith or principle of Religion.
The Bread of Life was borne in the houſe of bread, and the moſt fruit-bearing Natiuity was performed in Bethlehem, Ephratah, (.i.) In a moſt fruitfull place, and he was borne in a ſtrange place, as he might bring vsus baniſhed men into our true Country.
To conclude, the Birth of Chriſt was both ordinary and wonderfull: It was ordinary, that he was carried in the wombe of his Mother the ordinary time, and was brought forth at the ordinary time: but it was wonderfull both in reſpect of the ſignes that fell out about the time of it, and moſt of all, that his Mother was a Virgin. The ſignes were very miraculous, as the riſing of the Star in the Eaſt, the Angelicall Muſicke in the Ayre, and the great Light, and the publication of it by Angels. Yea, the ſignes were very ſtrange among the Gentiles: for a publike voice was heard, the great God is now about to be borne. At Rome was the likeneſſe of a woman carrying a childe in her armes ſeene about the Sunne. And when Auguſtus asked Sibilla about a Comet was then ſeene: ſhe anſwered, This Childe is greater then thou, adore thou him: many ſuch ſtrange things are obſerued by Writers.
The end of the third Article.