A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. III.

AFter Christ's Conception followeth his Birth to be Discussed, wherein consider five Particulars. (1.) The Person of whom he was Born. (2.) The Time When. (3.) The Place Where. (4.) The Manner How. (5.) The Manifestation of it. First of the First.

First, The Person of whom He was Born. Wherein two Branches be observable (1.) He was Born of a Virgin. (2.) Of the Virgin Mary, Mat. 1.23. 1. Of a Virgin for three reasons. 1. That he might be freed from the Guilt of Sin which comes by the course of Nature: All have sinned in Adam, Rom. 5.12. who proceed from his Loins by ordinary Procreation, Though Christ was, as a Man, in Adam, yet not sim∣ply so, as other Men Are both from Adam and by Adam. He was from him in his Humane Nature, but not by him as a Procreant Cause by Ordinary Generation. Therefore was he Born of a Virgin, not in the common course of Nature, that the purity of his Conception and Birth, might sanctifie the Impurity of Ours. Christ Be∣gan at the farther end of Man's Sin (the first Tincture whereof is, when Conceived and Brought Forth, both in Iniquity, Psal. 51.5.) That he might be our Compleat Saviour. The 2d Reason is, To Fulfil the Prophecies of Him, Isa. 7.14. Gen. 3.15. A Virgin shall bring forth Immanuel, and the Seed of the Woman (Born without the Seed of Man) shall be the Breaker of the Serpent's Head, and by this Signal and Singular Sign he was known to be the Saviour of the World. The 3d Reason is, That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life: Yea much more than at the strange Births of Isaac, Jacob, Moses, Samuel, Samson and John Baptist. The World did wonder a little at it, Luke 2.18. 'Tis a wonder that they wondred no more, that Christ should be Born of a Woman without Man, whereas All the World won∣ders after the Beast, Rev. 13.3. and not at this, that the Son of God became the Son of Man to make us (Sons of Men) to be the Sons of God. Learn hence a fourfold Mystery. (1.) What is Impossible with Man, is yet possible with God, Mat. 19.26. That a Virgin should bear a Son, is Impossible by the Power of Nature, yet Possible by the Power of God. 'Twas Impossible in Nature that Sarah (when her Womb was Old and Cold) should bear a Son, yet was it possible with God: for nothing that is Possible or Ho∣nourable is too hard for his Power Omnipotent, Gen. 18.12, 14. Rom. 4.19, 20. When Moses smote the Flinty Rock, Numb. 20.10. 'twas more possible in Nature to fetch Fire out of it than Water, yet was Water not Fire fetch'd from it by the Almighty Power of God. The Unbelieving Lord said, God's plenty promised by the Prophet, could not possibly be performed though the Windows of Heaven were opened, 2 Kin. 7.1, 2. With Nicodemus we oft say, How can these things be? John 3.9. Can God prepare a Table, &c. Ps. 78.19. Can this Corruption be mortified? Can this Temptation be Resisted? Can this Sin be Remitted? Can our bodies be Raised? Can Christ's Cause be revived? Thus do we Err, not knowing the Scriptures, nor the Power of God, Mat. 22.29. Remember to rest your Souls upon the Power of God in his Promises, as Dan. 3.17. and Mat. 3.9. & 8.2. & 26.53. &c. He can make a Virgin bear a Son, &c. He can, what we cannot.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

The Heathen Poet Linus could say, All things are easie with God, and nothing is Im∣possible. Notewel. Were we but Virgins, Cant. 1.3. Rev. 14.4. Christ and his Cause may be born again of, in, and among us. There is nothing Impossible with God, &c.

N.B. The Second Mystery is, As there must be a Spiritual Conception of Christ in the Conscience of a Christian (ut suprâ) so there should necessarily follow a Spiritual or My∣stical Birth of Christ: He must be born of us, as well as conceived in us, and both these are best effected in and by a Virgin Heart, that is renewed so as to love Christ with an

Holy, Chast, Virgin-love (as more of that after) alas there be many that seem to have Conceptions of Christ, but they prove meer Embryo's, Moles, false Conceptions, that be∣come bare Abortives and never see the Sun: Many have good Motions and good De∣sires kindled in their Consciences by some strong Convictions, yet these come to be quenched, either by withdrawing of Fuel (a neglect of Ordinances) or by pouring on Water, in falling into soul Courses; so Christ, that seem'd to be conceived in the Heart, comes not on to be born and brought forth into the Life, they cannot say ['Tis not I that live, but Jesus Christ that liveth in me, &c. Gal. 2.20. How many fair Buds of good Desires are blasted, and never Blossom into the flower of good Resolutions, much less into the Fruit of good Actions: Some seeming Palpitations or Pantings of Heart after good, some Inquietations of Spirit, and unsatisfiableness of Soul are oft stifled by Men, who should not quench the Spirit, 1 Thess. 5.19. but be careful to add fuel to that Ho∣ly Fire, Lev. 6.12, 13. and 24.2, 3. The neglect of this Duty should be confessed, 2 Chron. 29.6, 7. and we ought to blow up those sparks of the Spirit of Burning (Isa. 4.4.) into a Flame, 2 Tim. 1.6. that our Lives may shine in a dark World, Matth. 5.16. Phil. 2.15. 1 Pet. 2.12. If we have but the sparks of true Grace, and we be but smoaking Flax, Christ will not smother or quench it, Matth. 12.20. God forbid we should do it our selves. Therefore should we be like the Woman greatly wondred at, which Travelled and was in great pain to be delivered, &c. Rev. 12.1, 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions.

N. B. The Third Mystery is, This can be done in none but in a Virgin-Heart (as was before intimated) effectually: Christ was born of a Virgin: And 'tis the Virgins that love Christ, Can. 1.3. that have a spiritual Chastity, and are not defiled with the Corrup∣tions that are in the World through Lust: 2 Pet. 2.20. These follow the Lamb, whithersoever he goeth, Rev. 14.4. and these are they that bear and bring forth Christ (first conceived Mysti∣cally in their Hearts) into the most conspicuous Parts of their Lives and Actions: The Life that they now live in the Flesh, they live by the Faith of the Son of God; Gal. 2.20. they are Redeemed for Royal Ʋse: The Hebrew Word [Gnalamoth] for Virgins, signifies God's hidden ones, for so they are called, Psalm 83.3. Their Life is hid in Christ, Col. 3.3. Would to God such Virgins were without number, now Cant. 6.8.

N. B. Note well, The Fourth Mystery is, As Christ-lay nine Months in his Mother's Womb, not Idle but eating out the Core of Corruption, which cleaves to our Natures, and then was borne So we under the Spirit of Bondage are prepared for the New-Birth, she first received of the Holy Ghost, before she conceived and brought forth Christ: So must we do, &c.

The Second Branch is, The Person of whom Christ was born, was (as a Virgin in Ge∣neral, so) the Virgin Mary in Particular: Concerning whom there is a double History and Mystery, respecting; 1. Her Stock. And 2. Her State: She was one of a very high Stock and Pedigree, yet one of a very low State and Condition.

First, The Mother of our Lord was nobly descended, therefore is Christ call'd the Son of David, Matth. 1.1. and 9.27. and Luke 20.41. So was Joseph (his Reputed or Foster-Father) of David's Lineage also, Matthew shews the latter, and Luke the for∣mer: Matthew calls Christ the Son of David, and of Abraham, Matth. 1.1, 2. because these two had the Promise of Christ's proceeding from their Loins: This was for the Comfort of the Jews that God had made his Promise good to Abraham, whom they call'd their Father: And Luke derives Christ from Adam, Luke 3.23, 38. for the Comfort of the Gentiles who were of Adam, though not of Abraham: These were convincing and undeniable Testimonies, that Christ was the true Messiah, and the Sa∣viour of the World, This we must believe, and (with blind Bartimaeus) cry out [Jesus, Thou Son of David, have Mercy on me] Mark 10.46. so strong was his Faith, that it did not only break through, but also increased by all rebuking Contradictions [He cry∣ed a great deal the more] ver. 48. Notewel, True Faith works its way (as the Sun doth) through all Obstructions: Yea and when he heard, that the Master call'd him (as he doth us daily) he cast away his Garments, ver. 50. (though but a Beggar, so knew not where to get another Coat) in this Case, he stood not upon the loss of his Coat, but for Joy of his being called, cast it from him that he might hasten to his Redeemer: Oh that we could cast away our rotten Rags of Sin, Heb. 12.1. and that filthy Garment also of our own Righteousness, Isa. 64.6. let Christ tread upon it, Matth. 21.8. Leave thy Water∣pots and all, John 4.28. All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man, when mighty Monarch's are pass'd over in silence; they, if not utterly forgotten, lay shrouded up in the Sheet of Shame, &c.

Secondly, Though Mary was of a most noble stock (of David's Royal Race) yet lived she but in an ignoble State (as the World deemeth) being but a poor Maid, and match∣ed

to a common Carpenter: Yea at her Purification (though she was rather sa〈7 letters〉〈7 letters〉 (or perfumed) than polluted by bearing Christ) this blessed Virgin was not Rich enough to bring a Lamb (according to the Law, Lev. 12.8.) but brought a pair of Turtles only Luke 2.24. Note well, None ought to be contemned by others, or disconsolate in themselves, because of want, when the Mother of our Lord was no wealthy Queen, but a poor Virgin not worth a Lamb: As this cuts the Coxcombs of such as vaunt of their vain Gentility: So it Comforts poor Christians, who may be more happy in Russet than in Tissue, in Raggs than in Robes; S••ysna, the poorest was the purest Church; I know thy Poverty (saith Christ) but that is nothing, Thou art Rich, Rev. 2.9.

N. B. Note well, Mary Anagram Army; How well her Name an Army represents In whom the Lord of Hosts did pitch his Tents. Herbert.

All the Daughters of Jacob desired Marriage and offspring, especially now to bring forth the Messiah: Mary must be espoused to a just Man to provide things honest in the sight of all Men, Phil. 4.8. to secure her Reputation of Innocency about her great Bel∣ly: We must shun all appearance of Evil. 1. Thess. 5.22. especially, that the Devil might not know when Christ was born, well knowing that He must be born of a Virgin, from Isa. 7.14. saith Ignatius. No sooner did she submit to God's Will, saying, Behold thy Handmaid, &c. Luke 1.33. but she conceived; so then are we most capable of Coe∣lestial Incomes, when we yield to God in a Promise.

The second Head to be handled is the Time when Christ was born: This is express'd in Scripture by, 1. General, 2. By particular Terms.

First, The General, we find, Gal. 4.4, 5. When fulness of Time was come, &c. that is, when the season (appointed by the Father for accomplishing his Promise of sending forth his Son, ver. 2.) appeared, then Christ appeared also: Three Grand Remarks are here comprehended.

N. B. Note well, 1. There is a fulness of Time for the accomplishment of all God's Promises.

2. This fulness of Time, as it hath brought forth already the grand Promise of the Old Te∣stament (to wit, of sending his Son) and that of the New (to wit, of sending his Spirit) so it is still a coming to bring forth, the Promises of the latter Day, not yet accomplished.

3. When the fulness of Time is come for accomplishing other Promises not yet accomplish∣ed: Then shall all God's Promises infallibly have their full accomplishment.

From these three Corollaries various Inferences do arise. As

1. A Word of Caution, that God Times all things wisely, He does all things well, Mark 7.37. This great Truth that Divine Philosopher in the Heathen World, Plato was not Ignorant of, who could affirm as before, that the great God wrought all his Works [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by Geometrical Rules, that is in Number, Weight and Measure. As God never comes too soon, so He never stays too long in his way, either of Mercy or Judge∣ment: Every thing is beautiful in its season, saith Solomon, Eccles. 3.11. Zachary must be Dumb till the Day the thing promised was performed, Luke 1.20, and 62. Christ was born in due Time as ('tis said) He died in due Time, Rom. 5.6. and He will come again to save us (though ungodly) in due Time too, v. 8, 9. Deut. 32.35, 36. 1 Pet. 5.6. and we shall reap in due season, if we faint not, Gal. 6.9.

2. This is a Word of Counsel to waiting Work, to wait on God in Duty (which is bles∣sed Work) who waits on us with Mercy; as most wisely both knowing and chusing the best Times, wherein to deal forth his Favours, Isa. 30.18. God both hears Prayer, and saves his People in the most acceptable Time, Psalm 69.13. and Isa. 49.8. Hence Ja∣cob willingly waited for God's Salvation, Gen. 49.18. and old Simeon for Israel's Consolati∣on, Luke 2.25. when he had his armful of Joy, ver. 29. The Vision is yet for an appointed Time, Hab. 2.3. The Souls under the Altar must rest for a season, Rev. 6.10, 11. and Joseph must tarry the Time till his Word come, Psalm 105.19. and so must Israel in Egypt, Exod. 12.41. and the Jews in Babylon, Dan. 5.30. Sion's Salvation hath a set Time, Psalm 102.13. We must tarry for it.

3. It also affords a Word of Comfort: Though we meet not with Mercy (whether Personal or General) at our expected Time, yet will it certainly come at God's appointed Time: We may set down one Day in our Kalendar, and God sets down another in his: Though we meet not Mercy (wherewith we would be early satisfied, Psalm 90.14.) to Day, or to Morrow, this Winter or next Summer, &c. Jer. 8.20. yet sure I am, when fulness of Time comes God's Promise (of saving Jacob, Jer. 30.7, &c.) shall certainly be fulfilled: We should not be short spirited in thinking God's Time,

(which is the best Time) tarries too long: The Bethalians (in Judith's Story) limited God to five Days for their deliverance, whereas God is a free Agent and not to be limi∣ted by Man. Psalm 78, 41. Yea Moses himself murmur'd, that God was no quicker in delivering Israel by his Hand. Exod. 5.23. He consider'd not, how long a Date God's Promise bare, but would have been setting God a Time: Thus Mary (the Mother of our Lord) was too ••asty with Christ, so was reproved for halting, she had one Hour, and Christ had another, saying [Mine hour is not yet come] John 2.4. and Christ turns short also upon his own Kindred (who were precipitant in their Proposals to him▪) Saying to them [Your Time is alway ready, but my Time is not yet, John 7.5, 6.] 'Tis not meet to set the Sun by our Dial, or to send for the King by a Post boy, yet this we do, when we prescribe the most wise God to our Time, or to set him a Day for De∣liverance. N. B. Note well, Our Time is, when there is want, but God's Time is, when there is sense of want, and of the Sin that brings the woe: We must not awake, nor stir up our Be∣loved, until himself please, Cant. 2.7, &c. 'Tis enough for us to know (as our stay) that his fulness of Time stayeth at no Time, but is always a coming: Behold be cometh leaping over Mountains, &c. Cant. 2.8. and every step He takes (as the returning Lord. Matth. 25.14, 19.) He draws nearer and nearer home: He lingers or loiters no where, no Time, either Night or Day, but is ever approaching, and would to God, He were within our hearing the sound of his Footsteps, that we might say ['Tis the Voice of our Be∣loved, &c.] as the Spouse did, Cant. 2.8. this we shall undoubtedly do at the fulness of Time, which is daily hastning nearer and nearer, Rom. 13.11. Hebr. 10.25. and Dan. 7.22. Christ gives some signs of Redemption drawing nigh, Luke 21.28. and the Lord laughs, when He lets the wicked see that their Day is coming towards them, Psalm 37.13. that which is for Terrour of the Wicked, must be for Comfort to the Godly, the Destructi∣on of the former is the Salvation of the latter, and both these are making haste every Day in their coming nigher and nigher: Every Year, Month, Week, Day and Hour, they make nearer approaches: Whoever expected Christ's coming into the World be∣fore this fulness of Time, were disappointed; He then came when but four or fewer look'd for his coming: God oft stays so long, that he hardly finds Faith on the Earth, Luke 18.8. till Men have done expecting. And then doth God do things they look not for, Isa. 64.3. As Jacob said to Laban [Give me my Rachel, for I have served my Time] Gen. 29.21. So when we have fulfilled our Days, we may say to God, Give me what thou hast promised, He will not cheat us as Laban did him when the Time comes.

Secondly, And more Particularly (beside this General Term aforesaid) the Time of Christ's Birth is described in Scripture to be, 1. In the last Days, Isa. 2.2, &c. to wit, about the four thousand Year from the fall of Adam. 2. At the Expiration of Daniel's seventy Weeks, Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity, making in all four hundred and ninety Years. 3. When the Scepter depart∣ed from Judah, Gen. 49.20. for Pompey the Great had lately subdued Judea to the Roman Government, and reduced it into a Province. 4. In the Days of Herod the King, Matth. 2.1. At that time the Scepter was newly departed from Judah, and Herod, an Edomite, was made King of that Countrey. 5. When Augustus Caesar (the Roman Emperour) caused all the Roman World to come and be Taxed, Luke. 2.1. from which express Histo∣ries many hidden Remarkable Mysteries do naturally manifest themselves. As

First, It was the good Pleasure of God, that Christ should not be born, either sooner or later than in the last Days, so many Ages from the beginning of the World: This very Consideration of the Time of Christ's Birth, conduceth greatly for the Confirmation of our Faith. For thus we may well argue, if God, who upon the fall of our first Pa∣tents, made a Promise to them of their Restoration by the Seed of the Woman, but de∣ferred it for about four thousand Years, and yet accomplished it at length to the very full: It necessarily followeth, that though there be many Divine Promises Recorded in Scripture (such as the Conversion of the Jews, the fulness of the Gentiles, the pulling down of Babylon, the Building up of Sion, the Resurrection of the Body and Life Everlasting, &c.) None of which are yet accomplished, yet God in his good Time will as surely bring them to pass, as all former performances now be: Thus the accomplishment of all things past, should assure our Hope concerning things to come: Christ will certainly come again, and restore all things, Acts 3.19, 21.

The Second Mystery hence is to signifie, How exact God is in fulfilling his Prophecies and Promises; for Christ came in the Flesh, as the true Shilo, at the very Time fore∣told by the Patriarch Jacob, when the Crown was taken from Judah, and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau: All Scriptures either have been, or shall be fulfilled, Matth. 5.18. and 13.14. and 24.34. and 26.54, 56.

Mark 14.49. and 15.28. Luke 4.21. John 13.18. and 17.12, &c. As sure as Christ hath had his State of humwiliation, so sure he will have his State of exaltation, Jo•• ••••.25, 26. Acts 3.17, 19. 1 Cor. 15.24. Revel. 11.15.17. and many more.

N.B. Note well, God's they shall all surely be accomplished.

The Third Mystery hence is, as Christ came then when it was the worst with the Jews, their Kingdom was at the lowest ebb, a stranger was King over them: So Christ will come now, when things are most deplorable and desperate: Then is his time of manifesting his power and goodness, Deut. 32.35, 35. Isa. 59.16. & 63.5, &c. As Joseph found his Brethren in Dothan (which signfies defection,) so Jesus found the Jews under a sad defection when he came; scarce were there four, or fewer found a∣mong them, that waited for the consolation of Israel, as before: yet then among the poor Gentiles a plentiful Harvest, a very great number of Elect were ready ripe, Mat. 9.37. Luke 10.2. Joh. 4.35. But still the Estate of the Jews was at low water mark, it is not a time for Christ to come, till Herod be King, till things be at the worst, and we hope∣less as well as helpless: All the Wine must be spent, before Christ would put forth his power of turning Water into Wine, Joh. 2.3, 9, 11. So of turning our Water of affliction in∣to the Wine of Consolation, which we (with old Simeon) do long for, Luke 2.25. Laza∣rus must be dead four days, and stink, before Christ came to raise him up, John 11.17.39. and the Disciples must be tossed with the tempest (raised by the Prince of the Air) all the night long, till the Morning Watch, before Christ came to calm the Sea, and to quiet the storm, Math. 14.24, 25. Where Man ends, there Christ begins, &c.

The Fourth Mystery hence is, the Prince of Peace came into the World, when all was at peace throughout the World, and the Roman Empire in its greatest Grandeur; to fulfill the Prophecy, Dan. 2.44. Where it was foretold that God would set up a∣nother Kingdom, in the days of the Roman Kings, that should batter, break down, and destroy all those Kings, which Kingdom should stand for ever. Therefore though we be Citizens of other Cities, and Subjects of another Kingdom, yet should we (with the Penitent Thief on the Cross) all desire Christ to remember us when he comes in∣to his Kingdom, and to be made Subjects of that Kingdom which will waste all others, and it self never have an end.

The Fifth Mystery hence is, To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man, but also that heavy Tax of the wrath of God; as he bore our sins, Isa. 53.4, 5. As Abraham took the wood wherewith the Asse was loaded, and laid it upon his Son Isaac, Gen. 22.6. so we were the Asses that were burthened, but God took off the burthen, laid it on his Son Jesus to Pay all, and to bear all for us. Oh! how ought we to love god and Christ for this, and never murmur whatever we are Taxed for him, in our Names, Purses, or Persons.

N.B. Note well. (1.) The glad tidings of Christ's Birth came from God, not for his, but for Man's need.

(2.) God could have found out other ways of reconciling Man to himself, but this way was instituted (as Jordan, not Abanah, and Pharpar, though of greater Name, Fame and Stream or Current) for the only way of Divine Wisdom, &c.

(3.) This Innobles Man's Nature which was taken up into the God-head: till then it was below Angels, but hereby it was advanc'd above them.

(4.) Oh what a Consort of Joys was there, when the two Mothers met; First, The Mother of him, who was the greatest born of Women, and Secondly, The Mother of him who was the Baptist's Lord, to whom he paid his first homage, by springing in his Mother's Womb.

(5.) Mary made haste over the Mountains, for her burthen was no burthen to her, having seen it, to teach us Christ's Yoak is easie, &c.

(6.) Her joy in Singing Hymns was soon damp'd with just Joseph's intent to put her away, to shew, our joy here is but Temporal, that only in Heaven is Eternal.

The Third Particular (after the Person of whom and time when) is the place where Christ was Born: One would think that the Maker of the World might have chosen the Grand Cairo of Egypt, or the Royal City of Judea, or some other stately Place and Palace to be born in: No, it was not in Jerusalem, nor in Nazareth, nor in any other Famous City, but in a poor Village of Judea, call'd Bethlehem, one of the least com∣paratively, Mic. 5.2. Nor was Christ born in the bravest House of this little Town. but in an Inn, nor in the best Room of that House, but in a Stable: Thus the Son of God was born in a base place, though considering his Dignity and Deity, the best place in the World has been too base for him, Math. 2.1.

From this History, the first Mystery to be learned is, There is an over ruling Pro∣vidence of God over all the thoughts and ways of Man. The great Emperor Augustus must decree that all the World be Taxed, and this Decree was so cruel and Tyranni∣cal, as not to spare Big-Bellied, Women•• which occasion'd the Blessed Virgin (then great with Child) to travel four Miles from Nazareth to Bethlehem to be Taxed with Joseph. As this was a special Providence of God that the Holy Virgin might have with her the Keeper and cover of her Virginity to wit, her Husband, to prevent the Devil's taking and occasion of raising any false reports about her great Belly: So it was no less a sweet providence that Augustus at this juncture must issue forth his harsh De∣cree, which fetcheth Mary out of Nazareth, that Christ might be born at Bethlehem: The Emperour thought nothing of the Messiah's Birth in these acting•• no more than Nebuchadnezzar did in another case, Isa. 10 7. both those Grandees look'd only at proclaiming their own grandeur, and uncontroulable Commands to the World: How∣ever God appoints and disposeth all this to his own end, that the Babe of Bethlehem might be born in the place which he had fore ordained, and foretold by his Prophet, Mic. 5.2. Math. 2.1, 5, 6. Luke 2.4, 5, 6. Thus God still over rules the excentrick actings of all Princes to bring forth his own glory, and to accomplish his own Decrees and Promises without the least mistake; they do God's will, while they think to do their own, &c.

The Second Mystery, Bethlehem (being the place of Christ's Birth) signifies in the Hebrew Tongue the House of Bread, and Ephrate Mit. 5.2. signifies fruitful, or fruit-bearing; yea and (as some Geographers say) that City of David is situated in the very Navel and Centre of the Earth. Note well, All which do denote to us.

First, That Christ is that Bread of Life which came down from Heaven, and Tabernacl'd among us, Joh. 6.32, 35. and 1.14.

Secondly, That From him is our fruit found, Hos. 14.3. and

Thirdly, He was born in the middle of the Earth, because in him all Nations should be blessed.

The Third Mystery is, The Son of God was not born in a place prepared for that pur∣pose, as the Porphyro-geniti in Constantinople are, but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies a place of Universal Entertainment, as an Inn is, all Guests that come from all quarters are bid welcome to an Inn, to shew that all commers to Christ have their welcome▪ with him; he is ready to receive them all, and will in no wise cast them out, Joh. 6.37 This was clearly demonstrated, not only by the place of his Birth, but also by the posture of this Death, for he died with his arms spread wide open upon the Cross, in a posture ready to embrace all penitent commers to him, yea, such as come without Mony are wellcome, Isa. 55.1.

The Fourth Mystery is, Christ was born in a Hole of the Earth, and Under-ground Den (as Justin Martyr, Epiphanius, Eusebius, and Origen do jointly testifie) the Stable was digg'd out of the ground, and Jerom adds, in hoc terrae for amine, &c. In this Cell or Hole was the World's Creator Born, Swathed, Visited, Adorned, Circumci∣sed, &c. His Swadling Cloaths were poor and ragged, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) wherewith he was wrapped, and then he was not laid down in a Golden Cradle, but in a mean Cratch or Manger; all which was done to teach us what an humble Saviour we have, that would descend, and condescend thus low, to make us ascend up on high, to procure better places for us, both soft Beds, and furnish'd Boards, &c. on Earth, and Mansions of Glory in Heaven: Oh then murmur not at thy meanness, for at thy lowest state 'tis better than his was, &c.

The Fifth Mystery is, All this did befall Christ as a surety for our sins, which shews the heinous guilt thereof: Sin is compared to a Curst Dog that lyes at the Door, Gen, 4.7. No sooner was Christ come into the World, but this Bandog (Sin) caught hold of him, stop'd him, and strip'd him of his former glory, turn'd him into a stinking Stable, &c. From whence we may know our guiltiness to be such, as hath forfeited our interest in all God's favours, and that we are less than the least mercy, Gen. 32.10. yea unworthy of the worst accommodations, either for dwelling or livelyhood, &c.

The Fourth Particular is. The manner of Christ's Birth, which was (1.) in the common and ordinary manner of all Mankind; though Christ's Conception was ex∣traordinary, (and accordingly described in Scripture) yet his Birth was no more than ordinary, having no other remarks but upon it in Sacred Record, but what is on John Baptist's Birth, though his Conception hath an higher and a distinct Character. 'Tis expresly said, Luke 2.23. that Christ was born by the opening of the Womb; this plainly proves, that Mary brought him forth in a Natural way. (as are others) and not

[Ʋtero Clauso] without opening it, Passing through her by a Miracle, as the Roma••••••••s foolishly fancy, the better to prove their fiction of Transubstantiation. Oh how 〈◊〉〈◊〉 did Christ stoop herein, to be Born as we were! 〈◊〉〈◊〉 that we might be Born again, was he contented with the pains of a Natural Birth: Oh how should we love him, and submit to the pains of the Spiritual Birth!

As Christ was born after the Common, so (2.) After the Meanest Manner that might be. We do not read of any persons present to assist, but when the Blessed Vir∣gin had brought him forth, such was her love to him, that she swadled him with hee own Hands though newly Delivered, Luke 2.7. Nor do we read of any fine Things (such as are commonly used now) to be put upon Him, but she wrap'd him in Vilibus & Veteribus Indument••, saith Ludolphus, In Mean and Musty Clouts. No Light shining, nor Angel appearing there that we hear of. All the Angels Admire the baseness of Christ's Birth, and are confounded to consider how Poor the Manner was as well as the Place thereof. Therefore are they said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prond Capite & propenso collo Introspicere, ••o Peep into it, and to look Wishtly and Intently upon it, 1 Pet. 1.12. As the Cherubins of old Looked into the Mercy Seal, Exod. 25.18, 19. Hereupon the Romanists, not be∣ing able to reach the Reasons why Christ was so poorly born, have devised sundry strange stories to Grace his Birth, as this, when Joseph went for the Midwife, Christ was Born in the mean time. At which time there was such a Light, as they might see as well at Mid-night, as at Noon-Day. And many more such Fopperies Popery hath invented in their Supposititions Gospel of St. James: All which (as that Gospel is) are false and fictitious, 'tis a being wise above what is Written.

The Reasons why Christ was Born Poor, were (1.) To fulfil the Scriptures, Psal. 22 6. He was the Contempt of the People, and Isal. 53.2. The Root out of the Dry ground having neither Form nor Beauty. (2.) To distinguish his State of Humiliation and first coming in the Flesh, from his State of Exaltation and last coming in Glory. (3.) To confute the World's Wizards, who account the ony was to be Happy, is to be Wealthy, &c. (4.) Above all he became Poor to make us Rich, 2 Cor. 8.9.

The Inferences hence are, 1. How should we love Christ, who was willing to be Born as we are, to creep along and grow up as we do, to Live and Dye not only as we do, but all these with us, and to lye in the Grave with us, that our sinful Bodies might be purified and quickened by his Holy Body. Oh cry, Lord What is Man, that thou art so mindful of him, Psal. 8.4. and lo, how Christ loved us, John 11.36.

2. How should we loath Sin, that not only brings many Bad men to Beggary, but also our Good Jesus to Baseness of Birth and Poverty, that he might save us from our Sins. The Ʋgliness of Sin is best Discerned upon the back of Christ.

3. How should this teach us content in the meanest Estate, seeing it was the estate of the Son of God, who pass'd through it to sanctifie it to us, the Poor may be Holy and Happy.

4. Wonder that the Inn had room for Swaggerers and Swearers, &c. but none for Christ; hath your Heart a Chamber for Lust, and not a Corner for Christ, but he must be Thrust into a Stable, &c. Many at this Day make Room for Maskers and Mummers, yet have no room for Christ and his Members, whom they thrust into Stables, Prisons, Dungeons, yea out of the World. But 'tis because Christ's World hath no room in them, John 8.37.

The Fifth Particular is, The Manifestation of Christ's Birth. So obscurely was He born, that 'tis a wonder how the World heard of it, but it was made known (1.) By an Angel to the Shepherds. (2.) By a Star to the Wisemen. This shews, that God is no respecter of Persons, in revealing this Grand Mystery to Shepherds and Wisemen; the one Poor, the other Rich, the one Learned, the other Unlearned, the one Jews, the other Gentiles, The one near, the other afar off. The Tree of Life stood in the midst of the Garden of Eden, Gen. 2.9. and in the Heavenly Jerusalem, the Tree of Life stands in the midst of the Street, Rev. 22 2. Importing that it equally imparts it self to all Ranks Poor and Rich, &c. (where an Heart is given to come to it) and is not guarded from Any. The midst of the Street is easily come at by All. Yet we find the little Fishes bite most at the Bair of the Gospel, Mat. 11.5. Jam. 2.5. &c. so the Greatest Clerks are not always the Wisest Men in the Affairs of God. Had the Wisemen met with the Shepherds of Bethlehem (when they by misreckoning the point, mist the right Haven) they certainly might have received better▪ Intelligence of the Master-Shepherd from them, that they could from the Learned Scribes of Jerusalem: God chuses the Weak of the World to confound the Wise, 1. Cor. 1.27, 28. with 26. A Carnal Cardinal (passing to the Trent Council with his Collegue, and observing an honest Shepherd Ad∣miring

how God had not made him that Toad before him) cried out, Sur•••••••• Indo••ti & Rapiunt Coelum, sed nos cum Doctrinis nostris Detrudimur in Gehennam, The Unlearned take Heaven, when we with our Learning go down to Hell. None are so far from Christ, as Knowing Men sometimes be. Yet is there but one way, John 14.6. For the Rich and for the Poor, for the Learned and for the Unlearned. Christ is the Vine, John 15.1. That begins to wrap about the bottom of the Pole (in his Poor-Fishermen) but at last creeps up by little and little, till it wind and twist it self to the Top hereof Here∣by Learned Nathaniel, Joseph of Arimathea and Nicodemus (all Masters in Israel) became Christ's Disciples, lest it should be thought, that if only Simple-men had been called, they had been Deceived out of their Simplicity. And these Magi or Wisemen, were also Rich Men (as appear'd by the gifts they offer'd to Christ) yet took many a weary footstep in coming from far, which Teaches us no pains must be accounted too great to come to Christ, Isa 60.2, 3, 4, Mat. 8.11. Luke 11.36. we must go to the Market, especially while Manna is rain'd down at our Tent Doors, go out to gather it. But we must in seek∣ing Christ follow the Star of the word, and not Humane Reason which when they did, they were led to the wrong port. If Christ seek us, much more ought we to seek him.

Notewel. First, The Angels and Shepherds rejoice at Christ's Birth by giving Glory to God, Luke 2.14.•• we need not fetch Joys from Hell for it, as the profane do making it the Calf-Day, ••••••d. 32.6. or as a feast to Bacchus or Cere•• in all licentious liberty, down they sit to Feast, and up they rise to Play, as if Christ were a Master of Misrule.

Notewel. Secondly, Though Bethlehem was a mean Place, yet the Shepherds went thither, Luke 2.15. Because Christ was there. So any mean place is a Bethlehem, if Christ be but there in his Word and Sacraments. Thus all the City gathered together at the Door of a poor Fisherman's Cottage, Mark 1.33. because there was the healing power of Christ; where this may be found, there let us resort, tho' others run to Plays and to Places of Pleasure and Rioting, &c. if we go to our Bethlehem, we shall not see Christ in a cratch, as the Shepherds did, but on his Throne as Stephen did, Acts 7.55. and reaching down Grace to us.

Notewel. Thirdly, As the Shepherds made haste, notwithstanding their Letts, as (1.) The Darkness of the Night. (2.) The Danger of their Flocks in their absence. (3.) None to direct them either thither or there as we have, no body could tell them of Christ either in Country or City, yet break they through all, as they did through the Roof, in Mark 2.4. To let the Palsie man down to Christ: True faith will break through all Difficulties. Thus should we with those Shepherds and with Mary, John 11.29. Make haste to Christ, yea with Peter, we should leap overboard to come to him, John 21.7.

Notewel. Fourthly, The Wisemen came from far to Christ, though they had but one Star to guide them, but we have many Stars, (every Pastor is a Star, Rev. 1.20.) yet we come not though Christ be near us, Rom. 10.6, 7, 8.

Notewel. Fifthly, When the Wisemen found not Christ at great Jerusalem, They De∣part not Discourag'd, but seek him at little Bethlehem, where they find him in a poor state, yet despise him not but worship him and offer their best to him, Mat. 2.7, 8, 9. &c. though none of the learned in the Law stirr'd a foot. Jerusalem is no place for us, If Christ not there. Say with Isaac, where is the Lamb, though Fire, Wood, Water, &c. be had, yet this must be no stay to us without the Lamb in Ordinances.

Notewel. Sixthly, Herod (an Usurper) and the Jews (for fear of losing their Worldly Kingdom, John 11.47.) were troubled at Christ's Birth, there is no Man the worse, but a great many the better for Him; 'tis strange any should be troubled at Him, who is the Desire of Nations, and the joy of the whole World, Hag. 2.7. Zech. 9.9. &c.

Notewel. Seventhly, Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen, yet they used right means to find Him and God blessed them with the Star, as Israel with the Cloud, Exod. 13.20, 21, 22. and the Eunuch with Philip, Acts 8.28, 29. and the Women with an Angel, Mark 16.3. and Mat. 28.2. God blesses those that use right means.

Notewel. Eighthly, Those Wisemen opened their Treasures to Christ. They are Fools that are narrow Soul'd to him in his Members; tho' many may worship him, yet they must do it cheap, &c.

Notewel. Ninthly, They were warned of God to return another way, Mat. 2.12. Thus the People coming in at one Door of the Temple, were commanded to go out at the other opposite Door, Ezek. 45.9. signifying, they must go out changed from Sin to Grace, quite other persons, as Saul was turned into another Man, 1 Sam. 10.6.

Notewel. Tenthly, Old Simeon by a motion of the Spirit, made a more Ample Ma∣nifestation of Christ's Birth. We (as He) must 1. Lay up all our Comforts in Christ,

not in Friends, Goods, Lands, this he waited for. (2.) We (as He) must be moved by the Spirit (not by Friends or other Respects) to seek Christ. (3.) We (as He) shall find him in the Temple; if Devout there, &c. (4.) We (as He) must not be content to see him in Marie's Arms, but we must take him into our own Arms and Hearts; especially when the Child Jesus cries to be there, for our Good, not His own. (5.) We (as He) will then bless God, that tho' we have lived to see much trouble, yet now to see Christ in the Gospel qualifies all, Mat. 13.16. Acts 8.39. &c. (6.) This will make us (as Him) (1.) Willing to dye. (2.) As God's Servant. (3.) De∣parting only as out of one Room into another. (4.) In Peace of Conscience and Fa∣vour with God. We live long enough when we have seen God's Salvation, Luke 2.25, 29, 30.