Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. I.

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

SECT. I. Of the Tidings of Christ.

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

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

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

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

1. The Messenger is an Angel. Man was too mean to carry the News of the Concep∣tion of God: Never any Business was Conceived in Heaven, that did so much concern the Earth, as the Conception of the God of Heaven in a Womb of Earth; no less there∣fore than an Angel was worthy to bear these Tidings; and never Angel received a greater Honour, than of this Embassage. Angels have been sent to divers; as to Gideon, Mano∣ah, David, Daniel, Eliah, Zechariah, &c. And then the Angel honoured the Message;

but here's a Message that doth honour the Angel; he was highly glorious before; but this added to his glory, Indeed, the Incarnation of God could have no less a Reporter than the Angel of God: When God intended to begin his Gospel, he would first visit the World wirh his Angel, before he would visit the World with his Son; His Angel must come in the Form of Man, before his Son must come in the Nature of Man.

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

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

4. Here is the Foundation of her Comfort, and our Happiness; Behold, thou shalt Con∣ceive in thy Womb, and bring forth a Son, and shalt call His Name Jesus. Never was Mor∣tal Creature thus honoured, that her VVomb should yield that Flesh, which was personal∣ly united to the Godhead; that she should bear Him that upholds the World. There's one VVonder in the Conception, another in the Fruit; both are marvellous: but the latter, I take it, is more Mysterious, and fuller of Admiration; the Fruit of the VVomb is Jesus, a Saviour, the Son of the Highest; a King, God shall give Him a Throne, and He shall Reign for ever; for of His Kingdom there shall be no End Here was a Son, and such a Son as the World never had before; and here was the Ground of Mary's Joy: How could she but rejoyce, to hear what her Son should be before He was? Surely, never was any Mo∣ther

so glad of her Son Born, as this Virgin was of her Son before He was Con∣ceived.

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

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

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

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

SECT. II. Of the Conception of Christ.

2. THe Conception of Christ, was the Conclusion of the Angel's Message: No sooner had the Virgin said, Be it to me according to Thy Word; but according to that Word it was: immediately the Holy Ghost over-shadowed her, and Forms our Saviour in her Womb. Now Christians! Now was the Time of Love; especially, if we relate to His Conception and Birth: Well may we say, Now was it that the Day brake up, that the Sun arose, that Darkness vanished, that Wrath and Anger gave place to Favour and Salva∣tion:

Now was it, that Free-Grace came down from Heaven, Thousands of Angels waiting on her; the very Clouds part (as it were) to give her way; the Earth springs to welcom her; the Flouds clap their Hands for Joy; the Heavenly Hosts sing as she goes along, Glory to God in the Highest, Peace upon Earth, Good Will towards Men: Truth and Righte∣ousness go before her, Peace and Prosperity follow after her, Pity and Mercy waits on either Hand; and when she first sets Foot on the Earth, she cryes a Jesus, a Saviour! Hear ye Sons of Men! The Lord hath sent me down to bring you News of a Jesus! Grace and Peace be unto you: I will live with you in this World, and you shall live with me in the World to come. O here was Blessed News! Why, this is Gospel, pure Gospel; this is the Glad Tidings: Free Grace proclaims a Jesus; and a Jesus is made up (as it were) all of Free-Grace. O what Eternal Thanks do we owe to the Eternal God! If there had not been a Jesus (to borrow that Expression) made all of Grace, of Grace it self, we could never have had Dealing with God. O how may we say with the Angels; Glory to God: Bles∣sed be God, for Jesus Christ!

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

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

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

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

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

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

1. In way of confutation, this word conception is the bane of divers heresies. 1. That [Ʋse 1] of the Manichee, who held he had no true body; if so, as one says well, that had been Virgo decipiet, not concipiet, rather a deceiving of us, than a conceiving of him. 2. That of the Valentinian, revived lately in the Anabaptists, who hold, that he had a true bo∣dy, but made in heaven, and sent into the Virgin here on earth; and if so, that had been virgo recipiet, not concipiet, rather a receiving, than conceiving; yet I cannot but wonder how confidently the Anabaptists tell us, that the Flesh of Christ came down from heaven, and passed through the Virgin Mary, as water through a Conduit-pipe, with∣out taking any substance from her: Their objections are raised out of these Texts;—

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

2. The first man is of the earth, earthy: the second man is the Lord from heaven. — heavenly. I answer, 1. This holds forth that Christ was heavenly-minded, as sometimes he told the Jews, you are from below: I am from above: you are of the World, I am not of this World: Christ was not worldly-minded, or swayed with the lusts of the Flesh, or any way earthly affected: as sometimes he could tell his Apostles, ye are not of the world: so much more might he say of himself, that he was not of this world, but his Conversa∣tion was in heaven. Or, 2. This holds forth that Christ was heavenly, or from heaven, in respect of the glorious qualities which he received after his Resurrection: and not in respect of the substance of his Body: many glorious qualities was Christ endowed with after he was raised (I shall not now dispute them) which he had not before: and in re∣spect of these he might be called heavenly, or from heaven. 3. This holds forth that Christ also was in some sort heavenly, or from heaven in his humane nature, in that the humane nature was united to the divine, and withal in that the humane nature was formed by the holy Ghost; so John's Baptism is said to be from heaven: though nei∣ther he, nor the water wherewith he Baptized, descended from heaven: but because he received it from God who is in heaven. Christ was conceived (as you heard) by the Holy Ghost, and in that regard his generation was divine and heavenly, or from hea∣ven.

2. In way of comfort and incouragement, Christ was thus conceived that he might [Ʋse 2]

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

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

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

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

1. The scriptures call him God. In the beginning was the word, and the word was with God, and the word was God.— And unto the son he saith, Thy Throne, O God, is for ever. And Thomas answered and said unto him, My Lord, and my God; and take heed to your selves, and to all the flock — To feed the Church of God which he hath purchased with his own Blood. And hereby perceive we the Love of God, because he laid down his life for us. And we know that the Son of God is come.— This is the true God, and eternal Life. And without Controversie great is the Mystery of Godliness, God was manifested in the Flesh.

2. Unanswerable Reasons drawn from Scriptures, prove him God: Thus it ap∣pears. —

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

2. From these Relations he hath with God, as to be the only begotten Son of

God, John 1.18. The Image of the Father, 2 Cor. 4.4. Col. 1.15.

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

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

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

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

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

3. Christ had all the properties that belong either to the soul or body of a man: nay more than so, Christ had all the infirmities of out Nature, sin only excepted: I say the infirmities of our nature, as cold, and heat, and hunger, and thirst, and weariness, and weakness, and pain, and the like; but I cannot say that Christ took upon him all our personal infirmities; infirmities are either natural, common to all men, or personal; and proper to some men; as to be born lame, blind, diseased; as to be affected with Me∣lancholy, Infirmity, Deformity: how many deformed Creatures have we amongst us? Christ was not thus; his Body was framed by the holy Ghost of the purest Virgins Blood; and therefore I question not, it was proportioned in a most equal symetry, and correspondency of parts; He was fairer than the sons of men; his countenance car∣ried in it an hidden vailed star — like brightness (saith Jerome) which being but a little

revealed, it so ravished his Disciples hearts, that at the first sight thereof they left all, and followed him: and it so astonished his enemies, that they stumbled and fell to the ground. So then he had not our personal infirmities, but only our natural; and good reason, for indeed he took not upon him an humane person, but only an humane nature united to the person of his Godhead.

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

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

4. A Real distinction of these two Natures is evident. 1. In regard of essence, the Godhead cannot be Manhood, nor can the Manhood be the Godhead. 2. In regard of proprieties, the Godhead is most wise, just, omnipotent, yea wisdom, justice, omnipotency it self, and so is not the Manhood, neither can it be. 3. They have di∣stinct Wills; Not my Will, but thy Will be done, O Father! Plainly differencing the Will of a Creature, from the Will of a Creator. 4. The very actions in the work of Re∣demption are indeed inseparable, and yet distinguishable; I lay down my life, and take it up again: to lay it down was the action of man, not of God; and to take it up, was the action of God, not of man; in these respects we say each nature remains in it self entire, without any conversion, composition, commixtion, or confusion: there is no conversion of one into the other, as when he changed water into wine; no composition of both, no abolition of either, no confusion at all. It is easy to observe this real di∣stinction of his two natures from first to last; as first, He was conceived as others, and so he was man; but he was conceived by the holy Ghost, as never man was; and so he is God. 2. He was born as others, and so he was man; but he was born of a Virgin, as never man was; and this speaks him a God. 3. He was crucified, died, and was buried, and so he was man; but he rose again from the dead, ascended into Heaven, and from thence shall come at last to judge the quick and the dead, and so he is God.— Or if from the Apostles Symbol we go to the Gospel, which speaks both na∣tures at large; we find there, 1. He was born of his Mother, and wrapped in swad∣ling-clouts, as being a man; but the Star shines over him, and the wise men adore him, as being a God. 2. He was Baptized in Jordan, as being a man; but the holy Ghost from heaven descended upon him, as being a God. 3. He is tempted of Satan; as being a man; but he overcame Satan, and dispossessed Devils, as being a God. 4. He tra∣velled, and was thirsty, and hungry, and weary, as being a man; but he refreshed the weary, and fed the hungry, and gave drink, even water of life to the thirsty, as being a God. 5. He slept in the Ship, and his Disciples awoke him, as being a man; but he rebuked the winds, and stilled the raging of the tumultuous Seas, as being a God. 6. He was poor and needy, had not an house to put his head in, as being a man; but he was, and is rich and mighty, and cannot be contained in the heaven of heavens, as be∣ing a God. 7. He was sorrowful and sad, he wept and he prayed, as being a man; but he comforts the sorrowful, and heareth the prayers of all his Saints, as being a God. 8. He was whipped, and rent, and torn, and crucified, as being a man: but he rent the vail of the Temple, and caused the Sun to hide his face for shame, when he was cruci∣fied, as being a God. 9. He cried out on the Cross, Eloi, Eloi, lamasabacthani, as being a man; but he could say to the Thief, To day shalt thou be with me in Paradise, as being a God. 10. He died and was buried, and lay in the grave, as being a man; but he overcame death, and destroyed the Devil, and raised up himself to life again, as be∣ing a God. 11. After his Resurrection he appeared to his Disciples, and ate with them, and talked with them, as being a man; but he provided meat, and vanished out of their sight, as being a God. 12. He ascended into heaven, and the heavens now contain him,

as he is Man; but he sustains the Heavens, and commands all therein, and rides on the same, as being a God. Thus we see all along two real distinct natures still continuing in Christ; God being become Man, the Deity being abolished, but the humane nature was adjoyned; according to the old Distich, Sum quod eram, nec eram quod sum, &c. I am that I was, but I was not that I am. You will say, How then is it said the word was made flesh, or God became Man? I answer, one thing may become another either by way of change, as when the water was turned into wine; but thus was not Christ: the Godhead was for a time concealed, but it was never cancelled: or one thing may become another either by way of union, as when one substance is adjoyned unto another, and yet is not transferred or changed into the nature of the other; thus a Souldier putting on his Ar∣mour, is an armed man; or a man wearing on his Garments, is no more a naked, but a cloathed man; and yet the Armour and the Souldier, the man and his Apparel are di∣stinct things: and thus was it with Christ; the flesh is said to be deified, and the Deity is said to be incarnate; not by the conversion of either into the nature of the other, but by assuming, and adjoyning the humane nature to the divine; and yet still the humane na∣ture, and the divine are distinct things; both the natures in Christ do remain entire, and inconfused; indeed the humanity is much magnified by the divinity; but the divinity is nothing altered by the humanity: Thus much for the distinction of his two Na∣tures.

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

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

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

1. Whether the union of the Word incarnate was in the Nature? —2. Whether the union of the Word incarnate was in the Person? — 3. Whether the humane Nature was united to the Word by way of accident? —4. Whether the union of the divine Nature be something cremated? — 5. Whether the union of the Word incarnate be the same with assumption? — 6. Whether the union of the two Natures of Christ be the chief of all unions? — 7. Whether the union of the two Natures of Christ was made by Grace? — 8. Whether it was convenient for the divine person to assume a cre∣ated Nature? — 9. Whether a divine Person could assume the Nature humane? — 10. Whether more persons divine could assume one Nature humane? — 11. Whether

it was more convenient that the person of the Son should assume humane nature, than any other of the persons in the Godhead? — 12. Whether the humane nature was more assumptible by the Son of God than any other nature? — 13. Whether the Son of God did not assume the person of man? — 14. Whether the Son of God assumed the humane nature in all its Individuals, or as abstracted from all Individuals? — 15. Whether the Son of God assumed a true Body, Soul, and all its Intel∣lects? — 16. Whether the Son of God in respect of nature, though not of time, did first assume the Soul, and then the Body of man? — 17. Whether the Son of God in humane nature assumed all the defects of the Body? — 18. Whether the Son of God assumed all the defects of the Soul of man? — 19. Whether by Virtue of this union those things which are agreeable to the Son of man, may be predicated of the Son of God, and e converso? — 20. Whether Christ be one or two? and whether in Christ be one or two Wills? one or more Operations? These and many other like Questions are raised, that in their discussions make up large Volums; but I shall leave them all to the Schools.

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

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

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

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

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

2. Other things of this kind cannot naturally put themselves into the unity of any other thing; and yet by the help of some forreign cause they may be united; as the

branch of a Tree of one kind (which put into the ground, would be an intire, distinct Tree in it self) may by the hand of a man be put into the unity of a Tree of another kind; and so grow, move, and bear fruit, not distinctly in and for it self, but jointly in and for that Tree into which it is planted.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The fourth is of one man having two qualities, or accidental natures: as a man that is

both a Physitian and a Divine; he is but one person, and yet there are two natures con∣curring and meeting in that same one Person; so we may rightly say of such a one, this Physitian is a Divine, and this Divine is a Physitian; this Physitian is happy in saving souls, and this Divine is careful in curing bodies: even so is Christ both God and Man, and yet but one Christ; and in that one Christ, according to the several natures, are de∣nominations of either part; as that this man is God, and this God is man; or that this man made the world: and this God died upon the Cross: but in this similitude is this deffect, in that the different natures are accidental, and not essential or substan∣tial.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. That the Manhood of Christ, together with the Godhead, is adored and wor∣shipped with Divine honour: as in like case, the honour done to the King, redounds to the

Crown upon his head; not that we worship the Manhood alone, as meerly a Creature; but that we adore the person of Christ which consisteth of the Manhood and of the Godhead.

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

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

And this I think is the mind of Luther and his Followers, and yet (O wonder) what a deal of objections are made to the multiplying of needless and fruitless contentions? The Lutherans confess (however they hold the ubiquitary presence of the humanity of Christ) that his Body is only in one place locally: If we ask them (saith Zan∣chius) whether Christs body be every where? they answer, that locally it is but in one place, but that personally it is every where: now if they mean (saith he) that in respect of Essence, his Body is finite, and confined to one certain place: but in respect of the being of subsistence, or of his person, it is infinite, and every where: they say the truth, and there is no difference amongst us. Happy are the Reconcilers of dissen∣ting

Brethren: Ʋnto their Assembly mine honour be thou united.

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

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

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

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

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

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

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

Distress, Famine, Nakedness, Peril or Sword? Come all that can come, and see if that blessed union betwixt me and Christ, shall ever be broken, by all that you can do. Thus for this union.

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

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

SECT. VI. Of the Birth of Christ.

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

It is a blessed Parable: in which, under the shadow of a Vine, Christ elegantly sets forth himself. Christ in many resemblances is a precious Vine; but why a Vine, rather than a Cedar, Oak, or some of the strongest, tallest trees? Many reasons are given: as,

1. Because of all Trees the Vine is the lowest: it grovels, as it were, on the ground. 2. Because of all Trees the Vine is weakest; hence they that have Vines, have also their Elms to support them, and hold them up. 3. Because of all Trees, the Vine hath the meanest Bark and outside: it is of little worth or reputation. 4. Because of all Trees, the Vine is fruitfullest: and therefore it is called the Fruitful Vine. In every of these respects, Christ is called a Vine, who by his Incarnation took upon him the lowest condition, and made himself, by emptying himself, of no Reputation: but he was the fruitfullest Vine that ever the earth bore: and in this respect no Vine, nor all the Vines on the Earth were worthy to be compared with him, or to be so much as resemblances of him. I shall not prosecute the resemblances throughout; for, so I might pass from his Birth to his Life: and from his Life to his Death; when the blood of the Grapes was pressed out: only for the present wee'll take a view of this Vine. 1. In its Plant. 2. In its Bud. 3. In its Blossom. 4. In its Fruit; and so an end.

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

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

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

In these words we find, first a meeting of Gods blessed Attributes; and secondly, this

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

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

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

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

then the Agreement and blessed Harmony of these glorious Attributes.

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

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

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

These were the Controversies at that time: so that Peace could not tell how to speak a prevailing word amongst them: nay the controversie grew so high, that they made it their own cases: what shall become of me (said Mercy) if God spare not sinners? and what shall become of me (said Justice) if God do spare sinners? what shall become of me (said Mercy) If God will shew no mercy? And what shall become of me (said Justice) if God will do no Justice? why, alas perish (said Mercy) if thou wilt not pity: if man die, I die also: and I perish (said Justice) if thou wilt have mercy: surely I die, if man die not. To this it came, and in these terms brake up the Assembly, and away they went one from another. Truth went to Heaven, and was a Stranger upon Earth, Righteousness went with her, and would not so much as look down from Heaven: Mercy, she staid

below still; for where should Mercy be, if not with the miserable? As for Peace, she went between both, to see if she could make them meet again in better terms: in the mean while, our Salvation lies a bleeding; the Plea hangs, and we stand as Prisoners at the Bar, and know not what shall become of us; for though two be for us, yet two are against us, as strong, and more stiff than they: so that much depends upon this meet∣ing; for either they must be at peace between themselves, or they cannot be at peace with us, nor can we be at peace with God.

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

Well then, our Saviour is born; and this birth occasions a gracious meeting of the Attributes: such an attractive is this Birth, this Bud of Christ, that all meet there; in∣deed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet. It is Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace. 1. Christ is Mercy; thus Zacharias prophesied: That through the tender Mercy of our God the day-spring (or Branch) from on high hath visited us. And God the Father of Christ, is called the Father of mercies; as if Mercy were his Son, who had no other Son but his dearly boloved Son in whom he is well pleased.— 2. Christ is Truth; I am the Way, and the Truth, and the Life. That Truth in whom is accomplished whatsoever was prefigured of the Messiah. God shall send forth his Mercy and his Truth: And, O prepare Mercy and Truth. And this is his Name, the Lord, the Lord,—abun∣dant in Goodness and Truth. He is a God of Truth, saith Moses; plenteous in Mercy and Truth, saith David; full of Grace and Truth, saith John; for the Law was given by Moses, but Grace and Truth came by Jesus Christ. He is Truth by Name, and Truth by Nature, and Truth by Office.—3. Christ is Righteousness. This is his Name whereby he shall be called, the Lord our Righteousness. And, unto you that fear my Name, shall the Son of Righteousness arise with healing under his Wings. And, Christ of God is made unto us Wisdom, Righteousness, and Sanctification, and Redemption. And according to his Type Melchisedech, this was his Style, King of Righteousness.—4. Christ is Peace. This is his Name wherewith he is called, wonderful Councellor, the Mighty God, the everlasting Father, the Prince of Peace. And, Christ is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us. And therefore prayes the Apostle, now the Lord of Peace himself (or, the Lord himself, who is Peace) give you peace alwayes by all means. And according to his Type Melchisedech, as he was King of Righteousness, so also he was King of Salem, which is King of Peace.—Thus Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace: Now where should all these meet but in him who is them all? Surely there they meet, and at the meeting, they all ran first and kissed the Son; and that done, Truth ran to Mercy, and embraced her, and Righteousness to Peace, and kissed her; they that so long had been parted, and stood out in difference, now they meet, and are made Friends again. O the blessed effects of this Birth of Christ! it is Christ that reconciled them, and that reconciled us and them; He reconciled all things (saith the Apostle) whether they be things in Earth, or things in Heaven. Now is Heaven at peace with it self, and Heaven and Earth at peace one with another; and that which glues all, and makes the Peace, is this Birth of Christ; the budding of this Vine. Truth shall Bud out of the Earth, and then Mercy and Truth shall meet toge∣ther, &c.

3. For the Blossom. The nature of Vines is, in its season to Blossom, or to bear sweet flowers. Pharaoh's Butler, you know, dreamed of a Vine, that not only budded, but Blossomed; Her Blossomes shot forth: and thus Christ, our Vine, both Budded and Blossom∣ed; he was full of the sweetest Flowers; now what were these Flowers and Blossoms of Christ, but his virtues and blessed graces? In this only Christ differs from the Vine, in that in him was seen not only one sort or kind of Flowers, but every kind. Bernard reckons up the violet of humility, the lilly of chastity, the rose of patience, the saffron of abstinence; I may

not so far enlarge my self; but in reference to his Birth, I cannot but admire at his hu∣mility, patience, and infinite condescentions; that the Creator should become a crea∣ture, though an Angel, it were a great Gulf, which no created understanding could measure; but that he should reject Angels, and take the Seed of Abraham: that he should be made lower than the Angels, who is God over all; that he would be concei∣ved, who is the uncreated wisdom: in the dark Prison of the Womb, who is the Light of the World: and that of a Woman, the weaker, first sinning sex, who is the holy one and power of God; that he would be born, who beareth all things: the Lord of all, of a lowly handmaid: in fulness of time, who is eternity: in the night-time, who is the Son of Righteousness: in the Winter, who gives life and heat: in a time of publick taxa∣tion, who is Lord of Lords: and that not at Rome, the Lady of Nations; nor at Jeru∣rusalem, the Glory of the East, but at Bethlehem the least of the Thousands of Judah; not in a Palace prepared, nor in his Mothers House, but in an Inn; not in the best Room, nor in any Room of the House, but in a Stable of Beasts; not attended there with a roy∣al Guard, but with Joseph and Mary; not adorned in Robes, but swadled in Clouts; not stately Enthronized, but laid in a Manger; nor lastly, his Birth Proclaimed by the Kings at Arms, but by poor Shepherds.

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

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

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

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

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

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

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

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

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

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

6. After this, from twelve to the thirtieth year of his Age, we read nothing of the Acts of Christ, but that he went down with his Parents unto Nazareth, and was subject

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

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

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

Notes

• Luk. 1.26, 31.
• Luke 1.28.
• Mat. 12.50. Luke 11.27.
• Vers. 28.
• Gal. 41.9.
• Rom. 4.9. Mat. 5.3, 4, 5. Psal. 32.2.
• Luke 1.29.
• Vers. 30.
• Luke 1.31, 32, 33.
• Matth. 1▪21.
• 1 Cor. 15.56.
• 1 Tim. 3.16.
• Luke 1.35.
• Matth. 1.20.
• Gal. 4.4. Rom. 1.6.
• Judg. 14.6.
• Aug'l De fido ad Pet. c. 18.
• Chrys. hom. 5.
• John. 3.13.
• 1 Co. 15.47, 48
• John. 8.23. John. 15.19.
• Isa. 9.6. Gal. 4.4.
• 2 Tim. 3.1.
• Zech. 12.8.
• Dan 12.4.
• Dan. 12.4. John. 1.1. Heb. 1.8. John. 20 28. Acts. 20.8. 1 John 3.16. 1 John. 5.20 1 Tim. 3.16.
• John. 3.41. Phil. 3.21. Rev. 1.18.
• Psal. 49.7.15.
• Heb. 10.5.
• Luke 24.39.
• Mat. 26.38. Luke 23.46.
• John. 1.14.
• Isa. 40.6.
• 1 Cor. 5 21.
• Luke 22.42.
• John. 10.18.
• 1 Pet. 1.12.
• Isa. 33.14.
• Acts. 7.28.
• Mat. 16.13, 16.
• Rom. 1.3, 4.
• Psal. 2.7.
• Col. 2.9.
• Justin Martyr de recta confes. de Coessent. Trinit.
• Gal. 4.4.5, 6.
• Rom. 8.29. Exod. 4.22, 23
• Heb. 2.16.
• Rom. 1.3. Gen. 3.15. Gal. 4.4.
• Acts. 20.28.
• Psal. 77.19.
• Isa. 53.12.
• 1 Pet. 2.22. Heb. 7.36.
• Col. 2.9.
• John. 20 17.
• Luk. 2.52.
• John. 1.16.
• Acts. 20.28 John. 3.13.
• Zanchius in judicio de dissi∣dio caenae Do∣minicae
• Eph. 5.30.
• 2 Pet. 1.4.
• 1 Cor. 6, 17. 1 Sam. 18.1. Isa. 62.5.
• John. 15.5. 1 Cor. 12 12. Gal. 2.20.
• Jer. 32.40.
• Rom. 8.5.
• 1 Cor. 3, 21.23
• Isa. 7.14.
• Heb. 7.3.
• Luke 2.15.
• Mat. 1.25.
• John 15.5.
• Psal. 128.3.
• Phil. 2.7.
• Ber. de Passio∣ne Dom.
• Luke 1.35.
• Isa. 45.8.
• Psal. 85.11.
• Iraen. l. 3. c. 5.
• Cant. 7.12.
• Psal. 85.10.
• Psal. 85.10, 12
• John 1.4, 6,
• Isa. 45.8.
• Gen. 1.26. John 1.14.
• 1 Pet. 1.12••
• 〈◊〉〈◊〉 17. 〈◊〉〈◊〉 8.10.
• 〈◊〉〈◊〉 15. 〈◊〉〈◊〉 19.13. 〈◊〉〈◊〉 6.5, 7. 〈◊〉〈◊〉 ••5.17.
• 〈◊〉〈◊〉 ••.23.
• Heb. 10.5.
• Luke 1.78.
• 2 Cor. 1.3. John 14.6.
• Psal. 57.3. Psal. 64.7. Exod. 34.6. Deut. 32.4. Psal. 86.15. John 1.14, 17. Jer. 23.6. Mal. 4.2. 1 Car. 1.30. Heb. 7.2. Isa. 9.6. Eph. 2.14. 2 Thes. 3.16.
• Heb. 7.2.
• Col. 1.20.
• Gen. 40.10.
• Bern. de passi∣one Dom.
• Cant. 1.3.
• Jo•• 7.46.
• Matth. 27.19. Mat. 2.11.
• Mat. 27.29. Phil. 2.7.
• Mat. 2.2.
• Heb. 9.22. Rom. 4.11.
• John. 6.27.
• Mat. 11.28. John 6.37. John 4.42.
• Luke 2.22, 23
• Gal. 3.4, 5.
• Euseb. de. de∣monst. l. 6. c. 20.
• Isa. 19.1.
• Mat. 2.19, 20.
• Luke. 2.42. V. 46.
• V. 47.
• Isa. 56.
• Luke. 2.51.
• Luke 2.51.
• Mark 6.3.
• Mat. 13.55.
• Nihil faciendo fecit magnificn.
• Mr. Bolton. Mat. 11.29. Acts 1.1.