Looking Unto Jesus

SECT. I. Of the Tidings of Christ.

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

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

1. First, For the Transactions of Jesus in His Birth: Some things we must propound before, and some things after his Birth; so that we shall continue this Period till the Time of John 's Baptism, or the Exercise of his Ministry upon Earth. Now in all the Transactions of this Time, we shall especially handle these: 1. The Tidings of Christ. 2. The Conception of Christ. 3. The Duplicity of Natures in Christ. 4. The real Distinction in that Duty. 5. The wonderful Union, notwithstanding that Distinction. 6. The Birth of Christ. 7. Some Consequents after his Birth, whilst 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 Conception of God: Never any Business was Conceived in Heaven, that did so much concern the Earth, as the Conception of the God of Heaven in a Womb of Earth; no less therefore than an Angel was worthy to bear these Tidings; and never Angel received a greater Honor, than of this Embassage. Angels have been sent to divers; as to Gideon, Manoah, David, Daniel, Elijah, Zechariah, &c. And then the Angel honored the Message; but here's a Message that doth honor 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 with 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 favored, 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 Miraculous, but her Believing was more Beneficial to her Soul: that was her Privilege, 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, Blessed is the Womb that bare thee, and the Paps that gave thee suck: True, said Christ; but that Blessing extends only to one: I will tell you how many are Blessed, and rather Blessed; yea, rather Blessed are they that hear God's Word, and keep it: Blessed are they that so incarnate the written Word by doing it, as the Blessed Virgin gave Flesh to the Eternal Word by bearing it; those that hear and keep God 's Word, are they that Travel in Birth again, until Christ be formed in them. Hearing, they Receive the Immortal Seed of the Word, by a firm Purpose of doing they conceive, by a longing Desire they quicken, by an earnest. Endeavourr they travel, and when the Work is wrought, then have they incarnate the Word, and Christ is formed in them. In this Respect was Mary • lessed; and I make no question, but in this Respect also the Angel calls her Blessed, and Elizabeth calls her Blessed, and Simeon calls her Blessed, and She calls herself Blessed, and all Generations call her Blessed, and God Himself calls and makes her Blessed; yea, as Paul said, Cometh this Blessedness on the Circumcision only? so, cometh this Blessedness on the Virgin only? No, 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 secretly, when she had no other Company; or so strangely, the Doors being probably shut; she had cause to be troubled: How much more, when the shining Glory of the Angel so heightened the Astonishment? 2. Her Sex was more subject to fear: If Zacharias were amazed with the sight of this Angel, How much more the Virgin? We flatter ourselves how well we could endure such Visions; but there is a difference betwixt our Faith, and our Senses; to apprehend here the Presence of God by Faith, this goes down sweetly: But should a Glorious Angel appear among us, it would amaze us all. But for this, the Angel comforts her; Fear not Mary, for thou hast found Favor with God. The Troubles of Holy Minds ever end in Peace or Comfort; Joy was the Errand of the Angel, and not Terror; and therefore, suddenly he revives her Spirit with a cheerful Excitation: Fear not; q. d. Let those fear who know they are in Displeasure, or know not they are gracious: Thine happy Estate calls for Confidence, and that Confidence calls for Joy: What should they fear, that are favored of Him at whom the Devil 's Tremble? O Mary! How should Joy but enter into thy Heart, out of whose Womb shall come Salvation? I question, not but these very words revived the Virgin: What remote Corner of her Soul was there, into which these Beams of Consolation did not shi • e?

4. Here is the Foundation of her Comfort, and our Happiness; Behold, thou shalt Conceive in thy Womb, and bring forth a Son, and shalt call His Name Jesus. Never was Mortal Creature thus honored, that her Womb should yield that Flesh, which was personally united to the Godhead; that she should bear Him that upholds the World. There's one Wonder in the Conception, another in the Fruit; both are marvelous: but the latter, I take it, is more Mysterious, and fuller of Admiration; the Fruit of the Womb is Jesus, a Savior, the Son of the Highest; a King, God shall give Him a Throne, and He shall Reign forever; 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 rejoice, to hear what her Son should be before He was? Surely, never was any Mother so glad of her Son Born, as this Virgin was of her Son before He was Conceived.

The Ground of this Joy lay more especially in that Name Jesus. Here Christians! Here is the Object that you are to Look unto. The first Title that the Angel gives our Savior, it is Jesus, a Savior. 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 naught; but as He is a Savior, 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 will say more, there is no Hell, but for Sin; Sin first kindled the Fire of Hell, Sin fuels it; take away Sin, and that tormenting Flame goes out. And for the Devil; Sin is his Instrument, whereby he works all mischief: How comes a Man to be a slave to Satan, but by Sin? But for Sin, the Devil had no Business in the World; but for Sin he could never hurt a Soul.

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

But, Is not Christ as precious a Name as Jesus is? I answer, No, For, 1. Christ is not the Name of God: God as he is God, cannot be anointed; but Jesus is the Name of God, and that wherein He more especially delights. 2. Christ is Communicated to others; Princes are called Christ's; but Jesus is proper to Himself: There is no Savior but He. 3. Christ is anointed; To what End, but to be a Savior? Jesus is therefore the End, and the End is always 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 Savior 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 Favor and Salvation: 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 welcome her; the Flouds clap their Hands for Joy; the Heavenly Hosts sing as she goes along, Glory to God in the Highest, Peace upon Earth, Good Will towards Men: Truth and Righteousness go before her, Peace and Prosperity follow after her, Pity and Mercy waits on either Hand; and when she first sets Foot on the Earth, she cries a Jesus, a Savior! 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 itself, we could never have had Dealing with God. O how may we say with the Angels; Glory to God: Blessed be God, for Jesus Christ!

But in this Conception of Christ are so many Wonders, that e're we begin to speak them, we may stand amazed: Without Controversy, 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 Controversy, 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 Holy-Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee.

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

1. The Agent or Efficient Cause of Christ 's Conception, is the Holy-Ghost. This agrees with that Speech of the Angel to Joseph; 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 show 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 clothing 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 Human Nature from the Virgin, and of that he made the Body of Christ within her. Away with all gross Opinions, and old Heresies! This Conception of Christ was not by any Carnal Effusion of Seminal Humour; but by way of Manufacture, (i.) by Handy-work, or Operation, or Virtue of the Holy-Ghost; or else by the Energetical Command and Ordination of the Holy-Ghost, whereby that part of the Virgin's Blood, or Seed, whereof the Body of Christ was to be framed, was so cleansed and sanctified, that in it there should be neither Spot nor Stain of Original Pollution.

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

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

The second action ascribed to the holy Ghost, is adumbration, or overshadowing of the Virgin; this teacheth us that we should not search overmuch into this great Mystery. Alas it is to high for us; if the course of ordinary generation be a secret, how past all comprehension, is this extraordinary operation? the holy Ghost did cast a shadow over the Virgin, and withal 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 Chrysostom) but how he was made I know not.

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

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

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 Conversation was in heaven. Or, 2. This holds forth that Christ was heavenly, or from heaven, in respect of the glorious qualities which he received after his Resurrection: and not in respect of the substance of his Body: many glorious qualities was Christ endowed with after he was raised (I shall not now dispute them) which he had not before: and in respect of these he might be called heavenly, or from heaven. 3. This holds forth that Christ also was in some sort heavenly, or from heaven in his human nature, in that the human nature was united to the divine, and withal in that the human nature was formed by the holy Ghost; so John 's Baptism is said to be from heaven: though neither he, nor the water wherewith he Baptized, descended from heaven: but because he received it from God who is in heaven. Christ was conceived (as you heard) by the Holy Ghost, and in that regard his generation was divine and heavenly, or from heaven.

2. In way of comfort and encouragement, Christ was thus conceived that he might [Use 2] sanctify our conceptions; as the first Adam was the root of all Corruption; so is the second Adam the root of all sanctification: Christ went as far to cleanse us, as ever Adam did to defile us; what? were our very Conceptions defiled by Adam? in the first place Christ takes course for this; you see he is conceived by the Holy Ghost: and he was not idle whilst he was in the womb; for even then and there he ea • e out the Core of corruption, that cleaved close to our defiled natures; so that now God will not account evil of that nature, that is become the nature of his own dear Son. O the Condescentions of our Jesus! O that ever he would be conceived in the womb of a Virgin! O that he would run through the Contumelies of our fordid Nature; that he would nor refuse that which we ourselves 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 honor him the less, because he laid down his honor for our sakes; no, no, let us honor him more, and love him more; the lower he came for us, the dearer and dearer let him be unto us: consider in all these transactions Christ was carrying on the great work of our salvation, otherwise he had never been conceived, never had assumed to his Person human 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 human; 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 controversy in our days; but these are the last days, and that may take off the wonder; In the last days shall come perilous times. — Men shall resist the Truth, &c. In the last days I know there will be abundance of Truth revealed. The Knowledge 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 knowledge shaall be increased; but Satan even then will be busy to sow his Tares, as God is in sowing of his Wheat; then is Satan active to communicate errors, when he sees God begin to discover truths; he hopes in the heat of the Market to vent his own wares; and I believe this is one reason why now the Devil sets on foot so many dangerous errors, that so he may prejudice the hearts of God's People in the receiving and entertaining of many Glorious truths. But that we may not pass over such a Fundamental Error as this; some saying with Martian, that he is God, but not man; and others with Arius, 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 forever. And Thomas answered and said unto him, My Lord, and my God; and take heed to yourselves, 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 Controversy great is the Mystery of Godliness, God was manifested in the Flesh.

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

1. From those incommunicable properties of the Diety, which are properly ascribed unto him: He is eternal as God, Rev. 1.17. He is infinite as God, Mat 28.20. He is omniscient as God, Mat. 9 4. He is omnipotent as God. He that cometh from above is above all. — 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 Savior should be God? I answer, 1. Because none can save Souls, nor satisfy 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 infinite merit; and hence our Savior must needs be God, to the end, that his obedience and sufferings might be of infinite price and worth — 3 Because the burden of God's wrath cannot be endured, and run through by a finite Creature: Christ therefore must be God, that he might abide the burden, and sustain the Manhood by his divine power. 4. Because the enemies of our salvation were too strong for us: How could any creature overcome Satan, Death, Hell, Damnation? Ah! this required the power of God; there's none but God that could destroy him that had the power of death, that is the Devil.

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

But more particularly. 1. Christ had a human 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 witnesseth) do now avouch, that he had but an imaginary body, an aerial body, a phantasm, only in show, and no true body.

2. Christ had an human 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 Arians opposed this, saying, Christ had no human Soul, but only a living flesh; because the Evangelist saith that the Word was made flesh; but this is a Synecdoche, 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 rendered why the Evangelist saith, he was made flesh, rather than he was made man; as, 1. To show 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 God's 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 show 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 favor towards us, because our flesh, which was the part most corrupted, is now united to the Son of God.

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

But why was it requisite that our Savior should be Man? I answer, 1. Because our Savior must suffer and die for our sins, which the Godhead could not do. 2. Because our Savior must perform obedience to the Law, which was not agreeable to the Lawgiver; the Godhead certainly is free from all manner of subjection. 3. Because our Savior must satisfy 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 necessities, having such an High Priest as was in all things tempted like unto us, and was acquainted with our infirmities in his own person, Heb. 4.15. — 5.2.

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

4. A Real distinction of these two Natures is evident. 1. In regard of essence, the Godhead cannot be Manhood, nor can the Manhood be the Godhead. 2. In regard of proprieties, the Godhead is most wise, just, omnipotent, yea wisdom, justice, omnipotency itself, and so is not the Manhood, neither can it be. 3. They have distinct 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 Redemption 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 itself entire, without any conversion, composition, commixtion, or confusion: there is no conversion of one into the other, as when he changed water into wine; no composition of both, no abolition of either, no confusion at all. It is easy to observe this real distinction of his two natures from first to last; as first, He was conceived as others, and so he was man; but he was conceived by the holy Ghost, as never man was; and so he is God. 2. He was born as others, and so he was man; but he was born of a Virgin, as never man was; and this speaks him a God. 3. He was crucified, died, and was buried, and so he was man; but he rose again from the dead, ascended into Heaven, and from thence shall come at last to judge the quick and the dead, and so he is God.— Or if from the Apostles Symbol we go to the Gospel, which speaks both natures at large; we find there, 1. He was born of his Mother, and wrapped in swaddling-clouts, as being a man; but the Star shines over him, and the wise men adore him, as being a God. 2. He was Baptized in Jordan, as being a man; but the holy Ghost from heaven descended upon him, as being a God. 3. He is tempted of Satan; as being a man; but he overcame Satan, and dispossessed Devils, as being a God. 4. He travelled, and was thirsty, and hungry, and weary, as being a man; but he refreshed the weary, and fed the hungry, and gave drink, even water of life to the thirsty, as being a God. 5. He slept in the Ship, and his Disciples awoke him, as being a man; but he rebuked the winds, and stilled the raging of the tumultuous Seas, as being a God. 6. He was poor and needy, had not an house to put his head in, as being a man; but he was, and is rich and mighty, and cannot be contained in the heaven of heavens, as being a God. 7. He was sorrowful and sad, he wept and he prayed, as being a man; but he comforts the sorrowful, and heareth the prayers of all his Saints, as being a God. 8. He was whipped, and rent, and torn, and crucified, as being a man: but he rent the veil of the Temple, and caused the Sun to hide his face for shame, when he was crucified, as being a God. 9. He cried out on the Cross, Eloi, Eloi, lamasabacthani, as being a man; but he could say to the Thief, To day shalt thou be with me in Paradise, as being a God. 10. He died and was buried, and lay in the grave, as being a man; but he overcame death, and destroyed the Devil, and raised up himself to life again, as being a God. 11. After his Resurrection he appeared to his Disciples, and ate with them, and talked with them, as being a man; but he provided meat, and vanished out of their sight, as being a God. 12. He ascended into heaven, and the heavens now contain him, 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 human nature was adjoined; 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 adjoined unto another, and yet is not transferred or changed into the nature of the other; thus a Soldier putting on his Armor, is an armed man; or a man wearing on his Garments, is no more a naked, but a clothed man; and yet the Armor and the Soldier, the man and his Apparel are distinct things: and thus was it with Christ; the flesh is said to be deified, and the Deity is said to be incarnate; not by the conversion of either into the nature of the other, but by assuming, and adjoining the human nature to the divine; and yet still the human nature, and the divine are distinct things; both the natures in Christ do remain entire, and inconfused; indeed the humanity is much magnified by the divinity; but the divinity is nothing altered by the humanity: Thus much for the distinction of his two Natures.

SECT. V. Of the Union 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 ourselves? It is a great mystery, a secret, a wonder; many wonders have been since the beginning of the world; but all the wonders that ever were, must give place to this, and in respect thereof, cease to be wonderful: neither the Creation of all things out of nothing, nor the restauration of all things into their perfect being; I mean neither the first work, nor the last work of God in this world (though most admirable pieces) may be compared with this. This Union of the two Natures of Christ into one person, is the highest pitch (if anything may be said highest in that which is infinite) of God's wisdom, goodness, power, and glory; well therefore, said the Angel to Mary, The power of the highest shall overshadow thee: and if God did overshadow this Mystery with his own Vail, How should we presume with the men of Bethshemesh, to look into it? Christians! If you will needs put it to the question, How that wonderful connection of two so infinitely differing natures, in the unity of one person should be effected? I must answer you with the Apostle, Who is sufficient for these things? Certainly these are the things which the Angels desire to stoop and look into: It is an Inquisition fitter for an Angelical intelligence, than for our shallow capacity; and yet as Moses could not choose 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 human Nature was united to the Word by way of accident? —4. Whether the union of the divine Nature be something cremated? — 5. Whether the union of the Word incarnate be the same with assumption? — 6. Whether the union of the two Natures of Christ be the chief of all unions? — 7. Whether the union of the two Natures of Christ was made by Grace? — 8. Whether it was convenient for the divine person to assume a created Nature? — 9. Whether a divine Person could assume the Nature human? — 10. Whether more persons divine could assume one Nature human? — 11. Whether it was more convenient that the person of the Son should assume human nature, than any other of the persons in the Godhead? — 12. Whether the human 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 human nature in all its Individuals, or as abstracted from all Individuals? — 15. Whether the Son of God assumed a true Body, Soul, and all its Intellects? — 16. Whether the Son of God in respect of nature, though not of time, did first assume the Soul, and then the Body of man? — 17. Whether the Son of God in human 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 itself. 2. The Effects, or Benefits of it.

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

1. Union is of divers sorts, as natural and mystical, accidental and substantial, essential and integral. But I shall pass these by; and speak only of these sorts. 1. When one of the things united is turned into the other; as when a drop of water is poured into a vessel of Wine. 2. When both the things united are changed in nature and essence; as when the Elements are united, to make mixed or compounded bodies. 3. When there is no change of things united, but the constitution of a third nature out of them both, as is the union of the soul and body. 4. When there is neither a change of natures united, nor constitution of a third out of them both; but only the founding, settling, and staying of the one of the things united in the other, and the drawing of it into the unity of the personal being, or subsistence of the other: so the Branch of a Tree being put upon the stock of another Tree, it is drawn into the unity of the subsistence of that Tree into which it is put: and whereas if it had been set in the Ground, it would have grown as a separate Tree in itself; 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 itself, if it had been left to itself, is drawn into the unity of the divine person, and subsisteth in it, being prevented from subsisting in itself, 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 dependence of the human nature on the person of the Word, and in that communicating of the person, or substance of the Word, with the human nature that is assumed; so that it is an hypostatical or personal union; that is, such an union as that both natures do make but one person of Christ: for the better understanding of this, we must consider what the difference is betwixt Nature and Person, and what makes an individual Nature to be a Person: briefly thus; To be this or that, we say, is an individual nature; to be this or that, in or for itself, 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 itself, it is a subsistence in itself, and hath its quality, nature, and being in, and for itself; but if it be joined 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 foreign cause they may be united; as the branch of a Tree of one kind (which put into the ground, would be an entire, distinct Tree in itself) 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 itself, 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 foreign thing, ever become parts of any other created thing or pertain to the unity of the substance of any such thing; as the nature of man, and the nature of all living things; and yet by divine and supernatural working, it may be drawn into the unity of the subsistence of any of the Persons of the blessed Trinity, wherein the fullness of all being, and the Perfection of all created things, is in a more eminent sort than in themselves; for though all created things have their own being, yet seeing God is nearer to them than they are to themselves, and they are in a better fort in him than they are in themselves, there is no question but that they may be prevented and staid from being in and for themselves, and caused to be in, and for one of the divine persons of the blessed Trinity.

So that as one drop of water, that formerly subsisted in itself, if it be poured into a vessel containing a greater quantity, it becomes one in subsistence with the greater quantity of water; and as a branch of a Tree, that being set in the ground, and left to itself, would be an entire and independent 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 itself, it would have had, and it becomes one with the Person; for now it is not in, and for itself, but hath got a new Relation of dependence and being in another.

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

Hence it follows that in the Manhood of Christ, consisting of Body and Soul, there is a Nature only, and not a Person; because it doth not subsist alone as other men, Peter, Paul and John do, but it wholly depends on the Person of the Word into the unity whereof it is received; and this dependence of the human nature on the person of the Word, and the communicating of the Person or subsistence of the Word with the human nature, is the very thing itself 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? — Simon Peter answered, Thou art the Christ the Son of the living God: Now, if but one Christ, then surely but one Person; and if the Son of man be the Son of the Living God, then surely there are two natures in that one Person: Observe how the Son of man, and the Son of God, very Man and very God, concenter in Christ: as the Soul and the Body make but one man, so the Son of man and the Son of God make but one Christ: 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, according to the Spirit. 1. Made of the Seed of David; of the substance of the Virgin, who was David's posterity. 2. Declared to be the Son of God: not made the Son of God, as he was made the Son of Man; but declared to be the Son of God: The word in the Original signifies a Declaration by a solemn sentence or difinitive judgment. I will declare the Decree; the Lord hath said unto me, Thou art my Son. That which I point at, he is the Son of David, 〈 in non-Latin alphabet 〉 in respect of his Manhood; and he is the Son of God 〈 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 show unto us, th •• •• fore his making, so after his making, he is still but one Son, or one person of the 〈◊〉 ••• tinct natures subsisting.

To the same purpose is that same Text, In him dwelleth all the fullness of the Godhead bodily; by the union of the divine nature with the human in the unity of his person, the Godhead dwelleth in Christ as the Soul in the Body: it dwelleth in him bodily; not seemingly, but really, truly, and indeed; not figuratively, and in a shadow, as he dwelleth in the Temple; not by power and efficacy, as he dwells in all the Creatures; not by Grace, as in his People; nor by Glory, as in the Saints above; but essentially, substantially, personally, the human nature being assumed into Union with the person of the Word. Observe the passages; he in whom that fullness dwells, is the Person; that fullness, which doth so dwell in him, is the Nature; now there dwells in him not only the fullness of the Godhead, but the fullness 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 fullness of the Godhead dwelleth, is one; and he in whom the fullness of the Manhood dwelleth, is another; but he in whom the fullness 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 fullness of the Godhead, and all the fullness of the Manhood: In him dwelleth all the fullness of the Godhead bodily.

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

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

The second is of Light and Sun: as after the Collection of, and Union of the Light with the Body of the Sun, no man can pluck them asunder: nor doth any man call one part the Sun, and another part the Light: but both of them jointly together, we call the Sun: even so after the Union of Flesh with that true Light the Word, no man doth call the Word apart to be one Son of God, and the Son of Man another Son of God: but both of them jointly together, we call one and the self-same Christ. I know in this similitude are mamy defectives: 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 conjoined, that the operations of them for the most part concur: for a fiery sword in cutting, burneth, and in burning, cutteth: and we may say of the whole that this fiery thing is a sharp piercing Sword, and that this sharp piercing Sword is a fiery thing: even so in the union of the two natures of Christ, there is a communication of properties from one of them to the other, as shall be declared, if the Lord permit: only this similitude is defective in this, in that the nature of the Iron is not drawn into the unity of the subsistence of fire, nor is the nature of the fire drawn into the Unity of the subsistence of Iron: so that we cannot say, this fire is Iron, or this Iron is fire.

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

The fifth and last, is of the Branch and Tree into which it is engraffed; as suppose a Vine-branch and an Olive-tree: now as this Olive-tree is but one, but hath two different natures in it, and so it beareth two kinds of fruit: and yet between the Tree and the Branch there is a composition, not hujus ex his, but hujus ad hoc (i.e.) not of a third thing out of the two things united, but of one of the two things united or adjoined to the other: even so Christ is one, but he hath two different natures, and in them he performs the different actions pertaining to either of them: and yet between the different natures (the Divine and Human 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 human nature added or united to the Divine, in unity of the same person: so that now we may say, as this Vine is an Olive-tree, and this Olive-tree is a Vine: or as this Vine bears Olives, and this Olive-tree bears Grapes, so the Son of man is the Son of God, and the Son of God is the Son of Man: or this Son of Man laid the Foundation of the Earth, and this Son of God was born of Mary, and crucified by the Jews. This similitude (I take it) is the aptest and fullest of all the other, though in some things also it doth fail; for the branch hath first a separate subsistence in itself, and losing it after, then it is drawn into the unity of the subsistence of that Tree into which it is implanted; but it is otherwise with the human 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 human person, but the Divine person that assumed an human nature; and that of the three Divine persons, it was neither first, nor the third; neither the Father nor the Holy Ghost that did assume this nature; but it was the Son, the middle person, who was to be the middle one, that thereby, 1. He might undertake the mediation between God and us. 2. He might better preserve the integrity of the blessed Trinity in the Godhead. 3. He might higher advance man-kind by means of that relation which the second person, the Mediator did bear unto his Father: for this very end, saith the Apostle, God sent his own Son made of a woman, 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 God's Son by nature, and we are his Sons by Grace; he was in a peculiar manner the first born among many Brethren: and in him, and for him, the rest of the Brethren by grace of Adoption are accounted as first-born, Heb. 12.23.

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 elsewhere he is called the seed of the Woman: I will put enmity between thee and the Woman, and between thy seed and her seed: and when the fullness 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 human Nature and his Deity: the Son of God assuming into the unity of his person that which before he was not, even our human Nature. O with what astonishment may we behold our dust and ashes assumed into the unity of God's 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 join itself 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 counted the works of the whole person; whereas now by this union of both natures in one person, the obedience of Christ performed in the Manhood, is become of infinite merit, as being the Obedience of God; and thereupon God is said to have purchased the Church with his own Blood.

3. Because if the Person of the Son of God had been joined 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 human Nature was assumed into the unity of the second person; for if the fullness of the Godhead should have dwelt in any human Person; there should then have been a fourth Person necessarily added unto the Godhead; and if any of the three Persons besides the second, had been born of a Woman, there should then have been two Sons in the Trinity; whereas now the Son of God, and the Son of Man, being but one Person, he is consequently but one Son; and so no alteration at all made in the relations of the Persons of the Trinity, but they are still one Father, one Son, and one Holy Ghost.

These are the deep things of God, and indeed so exceedingly mystical, that they can never be perfectly declared by any man. Bernard compares this ineffable mystery of the union of two natures, with that incomprehensible mystery of the Trinity in unity. In the Trinity is three Persons and one Nature; in Christ is two Natures and one Person; that of the Trinity is indeed the greatest, and this of the Incarnation, is like unto it; they both far exceed man's 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 numbered 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 very many: I shall instance in some: As, —

1. That the Manhood hath its subsistence in the second Person of the Trinity, whereof itself (as of itself) 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 shows itself more manifestly and more Gloriously than in any other Creature whatsoever: it is true, that by his providence he shows himself in all his Creatures, and by his Grace in his Saints: but he is only most Gloriously, eternally, according to the fullness of his Deity, and by an Hypostatical Union in the humanity of Jesus Christ, in him dwelleth all the fullness of the Godhead bodily: Some are of opinion 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 forever.

4. That the Manhood of Christ, according to its measure, is a partner with the Godhead in the work of Redemption and Mediation: as he is Immanuel in respect of his person, so he is Immanuel in respect of his office. He must needs be man as well as God, that he might be able to send this comfortable message to the Sons of men; go to my Brethren, 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 worshipped with Divine honor: as in like case, the honor done to the King, redounds to the Crown upon his head; not that we worship the Manhood alone, as merely 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 favor 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 knowledge, so he increased, and not otherwise. Never was there any but Christ, whose Graces were no way stinted, and that was absolutely full of Grace: Divines tell us of a double Grace in Christ; the one of union, and that is infinite; the other of unction (which is all one with Grace habitual) and that is in a sort infinite; for howsoever it be but a finite and created thing, yet in the nature of Grace, it hath no limitation, no bounds, no stint, but includeth in itself 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 fullness we receive Grace for Grace.

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

And this I think is the mind of Luther and his Followers, and yet (O wonder) what a deal of objections are made to the multiplying of needless and fruitless contentions? The Lutherans confess (however they hold the ubiquitary presence of the humanity of Christ ) that his Body is only in one place locally: If we ask them (saith Zanchius ) whether Christ's body be everywhere? they answer, that locally it is but in one place, but that personally it is everywhere: 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 everywhere: they say the truth, and there is no difference amongst us. Happy are the Reconcilers of dissenting Brethren: Unto their Assembly mine honor be thou united.

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

1. There is a spiritual union of Christians with God in Christ; O the wonder of these two blessed unions; first of the personal or hypostatical union; secondly of this spiritual or mystical union; in the personal union, it pleased God to assume and unite our human 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 conjoined 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 human nature; so thereby we are also united to the divine nature; yea, the person of the Believer is indissolubly united to the Glorious person of the Son God.

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

1. It is a most real union; it is not a mere notional and intellectual union, that consists only in the understanding and without the understanding is nothing; it is not an imaginary thing, that hath no other being but only in the Brain; no, no, it is a true, real, essential, substantial union; In natural unions, I confess, there may be more evidence, but there cannot be more truth; spiritual Agents neither have, nor put forth less virtue, because sense cannot discern their manner of Working; even the Load-stone, though an earthen substance, yet when it is out of sight, whether under the table, or behind a solid partition, it stirreth the needle as effectually as if it were within view. Shall not he contradict his senses, that will say, It cannot work, because I see it not? Oh my Savior! 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 satisfy 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 alleged concerning the combination of any one thing with another: that, and much more may be said of our union with Jesus Christ. To give instance out of the Scripture: see what one stick is to another being glued 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 enlivens it naturally, so is Jesus Christ to my soul and body. O there is a marvelous nearness in this mystical union.

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

4. It is an inseparable union, it can never be broken. I will make (saith God) an everlasting Covenant with them, 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 alas, 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 Christ's personal or hypostatical union: first, union to his person, and then communion with his benefits: union in proper speaking is not unto any of the benefits flowing to us from Christ: we are not united to forgiveness of Sin, Holiness, Peace of Conscience, but unto the person of the Son of God himself: and then secondly, comes this communication of all the benefits arising immediately from this union to the Lord Jesus: that as Christ was Priest, Prophet, and King: so we also by him, are after a sort Priests, Prophets and Kings: for being made one with him, we are thereby possessed of all things that are his, as the Wife is of the wealth of her Husband; now all things are yours, (saith the Apostle) whether Paul, or Apollo, or Cephas, or the World, &c.—

Hitherto have we took a view of Christ in his Mothers Womb; 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 Melchizedek, 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 David's Son, & therefore born in Bethlehem, should yet be David's Lord; wonderful things are spoken of thee, O thou Son of God: before he was born, the Prophets sing, the Sybils prophesy, the Patriarchs typisie, the Types foretell, 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 fullness of time he carried on the great work of our Salvation: here now you may read the meaning of Adams Covenant, Abraham's promise, Moses revelation, David's succession; these were but veils; but now shall we draw aside the Curtains? come, take a view of the truth itself; 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 linen 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 Ox-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 colors so often as her imagination works? she must bear a Son: an Angel tells her, the Holy Ghost overshadows her, the days 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 myself, 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 we'll take a view of this Vine. 1. In its Plant. 2. In its Bud. 3. In its Blossom. 4. In its Fruit; and so an end.

1. For the Plant: the way of Vines is not to be sowed, but planted; that thus translated, they might better fructify: 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 consubstantial with the Father; but that he might better fructify, he was planted in the Earth; (i.e.) he was conceived in a Virgins womb. There is indeed a resemblance in this; in this resemblance, we must be careful to observe that communication of properties; of which I told you, we may truly say, that God was planted, or conceived, but not the Godhead; God is a concrete word, and signifies the Person of Christ: and his Person was planted or conceived, not simply as God: but in respect of the Manhood united to it: and thus he that is infinite, was conceived; and he that is eternal, even he was born: the very fullness 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 Christ's carrying on the great Work of our Salvation before all Worlds, we told you of God's Councils, as if he had been reduced to some straits and difficulties by the cross demands of his several Attributes: but Wisdom found out a way, how to reconcile these differences by propounding a Jesus, and in him Mercy and Truth met together, Righteousness and Peace kissed each other. That reconciliation was in the Counsel of God from all Eternity: but for the execution of this Counsel, it was now in the fullness 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 God's 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 Christ's Birth; secondly, to the effects of his Birth, of Righteousness looking down from Heaven; thirdly, to the meeting and agreement of all God's 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 shown 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 Savior: 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 Prognostics of this future birth: begin with the first Man Adam, and you may see him parallel'd in this second Adam, Christ. Adam was created of the Virgin-Earth, Christ was born of a Virgin-Mother; the Earth had no Husbandman, yet brought forth without Seed: Mary had no Husband, yet brought forth without Seed of Man: in the Creation God said, Let us make Man: and now saith the Holy Ghost, the Word is made flesh, 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 designs him, the Prophets foreshow him, the Devils confess him, his Miracles declare him, the Sages seek him, and Heaven and Earth Rings with the News, that Truth is Budded out of the Earth.

2. For the effect of this Birth, Righteousness shall look down from Heaven. No sooner Christ born, but Righteousness looked down from Heaven; she cast her eye upon Earth, and seeing Truth freshly sprung there, she looked and looked again; certainly it was a sight to draw all the eyes of Heaven to it. It is said of the Angels that they desired to look into these things: they looked wishly at them, as if they would look through them: no question but Righteousness looked as narrowly and piercingly as the Angels. Some observe that the Hebrew word, she looked down, signifies that she beat out a window; so desirous was Righteousness to behold the sight of the Vine Budding, of Christ being born, that she beats out a Window in Heaven: before this time, she would not so much as look down towards the Earth: Righteousness had no prospect, no window open this way: she turned away her eyes, and clapt to the Casement, and would not abide so much as to look on such sinful wretches, forlorn sinners as we are; her eye was purer than to behold Iniquity, she abhorred it, and us for it: and therefore would not vouchsafe us once to cast off her eye. O but now the case is altered: no sooner doth our Vine Bud upon the Earth, but she is willing to condescend, and so willing, that she breaks a Window through the Walls of Heaven to look down upon this Bud: and nomarvail: for, what could Righteousness desire to see, and satisfy herself 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 God's Attributes, as the issue and the least effect of this budding Vine, the Verse before tells us; that Mercy and Truth are met together, Righteousness and Peace have kissed each other: This meeting presupposeth a distance before they met: for they that meet come from divers coasts. Here then are two things considerable; first the distance, and secondly, the meeting. But you will say, how came this distance? Are they not all the Attributes of God's undivided essence? are they not all four in the bosom of God from all eternity? I answer, Yes: they are undivided in themselves, but they were divided about us; it was Adam 's sin, and ours in him, that first divided Heaven, yea the very Attributes of God, and in a sort, God himself: I shall speak to both these, that you may first see the Differences, and then the Agreement and blessed Harmony of these glorious Attributes.

1. The Difference; immediately after the Fall, the great question (which before you heard of in the Decree and Councils of God) was actually propounded, What should be done with sinful Man? in this case we must speak of God after the manner of men; and I hope you will give me the liberty that others (I suppose warrantably) take: Come, saith God, What shall be done with sinful Man? He hath violated my Law, broken my Command, and as much as lies in him, unpinn'd the Fabric of the World, spoiled my Glorious Work of Heaven, and Earth, and Sea, and all therein: undone himself forever and ever, and ever. O what shall be done with this sinful, rebellious, forlorn unhappy Creature, Man? Silence being a while in Heaven, and all struck into amaze, to see the great God of Heaven stirred up in wrath, at last Mercy and Peace stand up, and they seek with sweet, gentle entreaties to pacify God's 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, Andrew's, and others.

1. Mercy began; for out of her readiness to do good, she is ever foremost: her inclination is to pity, or rather she herself is an inclination to pity those that are in misery: and if she can but relieve them, let them deserve what they will, be sure she will relieve them: for she looks not to the party what he is, nor what he hath done, nor what he he deserved: but (which is the comfort of us miserable sinners) she looks at what he suffers, and in how woeful 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 householder 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 forever 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, rejoice 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 forever? And will he be favorable no more? Is his Mercy clean gone forever? Will he be no more entreated? hath God forgotten to be gracious? Hath he in Anger shut up his tender Bowels? With these, and such like holy whisperings or mutterings did Mercy enter into God's bowels, and make them yern, and melt again into compassions.

But 2. Truth must be heard as well as Mercy; and she lays 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 falsify his word: his word is truth; falsify truth? That may not be: all men are liars: but God is true, even truth itself. — 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 thyself 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 ways, and holy in all his works: and wherein consists this righteousness, but in rendering to everyone 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 controversy 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 show 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 meeting; for either they must be at peace between themselves, or they cannot be at peace with us, nor can we be at peace with God.

Many means were made before Christ's 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 easy to be entreated: she looked up to Heaven, but Righteousness would not look down; and indeed here was the business: Righteousness must and will have satisfaction, or else Righteousness should not be Righteous; either some satisfaction for sin must be given to God, or she will never meet more; better all men in the World were damned, than that the Righteousness of God should be Unrighteous. And this now puts on the great transaction of our Savior's Birth.

Well then, our Savior is born; and this birth occasions a gracious meeting of the Attributes: such an attractive is this Birth, this Bud of Christ, that all meet there; indeed they cannot otherwise but meet in him in whom all blessed Attributes of God do meet. It is Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace. 1. Christ is Mercy; thus Zacharias prophesied: 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,—abundant in Goodness and Truth. He is a God of Truth, saith Moses; plenteous in Mercy and Truth, saith David; full of Grace and Truth, saith John; for the Law was given by Moses, but Grace and Truth came by Jesus Christ. He is Truth by Name, and Truth by Nature, and Truth by Office.—3. Christ is Righteousness. This is his Name whereby he shall be called, the Lord our Righteousness. And, unto you that fear my Name, shall the Son of Righteousness arise with healing under his Wings. And, Christ of God is made unto us Wisdom, Righteousness, and Sanctification, and Redemption. And according to his Type Melchizedek, this was his Style, King of Righteousness. —4. Christ is Peace. This is his Name wherewith he is called, wonderful Counselor, 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 prays the Apostle, now the Lord of Peace himself (or, the Lord himself, who is Peace) give you peace always by all means. And according to his Type Melchizedek, 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 itself, and Heaven and Earth at peace one with another; and that which glues all, and makes the Peace, is this Birth of Christ; the budding of this Vine. Truth shall Bud out of the Earth, and then Mercy and Truth shall meet together, &c.

3. For the Blossom. The nature of Vines is, in its season to Blossom, or to bear sweet flowers. Pharaoh 's Butler, you know, dreamed of a Vine, that not only budded, but Blossomed; Her Blossomes shot forth: and thus Christ, our Vine, both Budded and Blossomed; he was full of the sweetest Flowers; now what were these Flowers and Blossoms of Christ, but his virtues and blessed graces? In this only Christ differs from the Vine, in that in him was seen not only one sort or kind of Flowers, but every kind. 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 myself; but in reference to his Birth, I cannot but admire at his humility, patience, and infinite condescensions; that the Creator should become a creature, though an Angel, it were a great Gulf, which no created understanding could measure; but that he should reject Angels, and take the Seed of Abraham: that he should be made lower than the Angels, who is God over all; that he would be conceived, who is the uncreated wisdom: in the dark Prison of the Womb, who is the Light of the World: and that of a Woman, the weaker, first sinning sex, who is the holy one and power of God; that he would be born, who beareth all things: the Lord of all, of a lowly handmaid: in fullness 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 public taxation, who is Lord of Lord's: and that not at Rome, the Lady of Nations; nor at Jerurusalem, the Glory of the East, but at Bethlehem the least of the Thousands of Judah; not in a Palace prepared, nor in his Mothers House, but in an Inn; not in the best Room, nor in any Room of the House, but in a Stable of Beasts; not attended there with a royal Guard, but with Joseph and Mary; not adorned in Robes, but swaddled in Clouts; not stately Enthronized, but laid in a Manger; nor lastly, his Birth Proclaimed by the Kings at Arms, but by poor Shepherds.

That the Word should be an infant not able to speak a word; that life should be mortal; that Power should be subject to a poor Carpenter; that the Lord of the Covenant should be Circumcised; that the God of the Temple should be presented in the Temple; that Wisdom should be instructed; infiniteness should grow in stature; that the feeder of all things should be fed; that all these are preludes, and but beginnings of his sufferings; O wonderful condescension! 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 savors, but to bear sour Grapes: Christ that was blameless before God and Man, yet bore the heavy burden of our sin. O the sweetness of his savors! because of the savor of thy good Ointments, thy Name is an Ointment poured forth; whether by savors, we mean his words, the very Officers of the Jews can say, Never Man speak like this Man: or whether by savors, 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 Offerings give him Gold, Frankincense, and Myrrh; Gold is given him as to a potent King, Frankincense as to a gracious God, and Myrrh 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 savors; but digest them better, and they prove sour Grapes; a King he was, but mocked 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 adore his power; they saw his infancy, yet adore his wisdom; they saw his poverty, yet adore the riches of his mercy; they saw him whom they inquired after, Where is he that is born King of the Jews? The very Title cast sweet savors, but it bears sower Grapes; he is a King, that's a title of honor; but he is King of the Jews, that's a word of reproach.

All along his life you may see these two, sweet savors, but sour 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 show our nature; yet feeding five thousand, to show his power: dying on the Cross, as the Son of Adam; disposing of Paradise, as the Son of God. As it was said of Bethlehem, Minima & non Minima; the least of the thousands, Micah 5.2. Not the least of thousands, Mat. 2.6. So we say of this Bethlehemite, Minimus & non Minimus; he shall sit upon the Throne of David, Isa. 9.7. Yet he hath born our griefs, and carried our sorrows, Isa. 53.4. His Kingdom is an everlasting Kingdom, Dan. 7.27. Yet his end shall be, and he shall have nothing, Dan. 9.26. Thus all along from his Cratch to his Cross, sweet Savours, but sour 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, whilst yet he was but a Child of twelve years old. As,—

1. When he was but eight days old, he was Circumcised, and named Jesus. As there was shame in his Birth, so there was pain in his Circumcision; a sharp Razor paseth through his skin presently after he is born; not that he needed this Ceremony, but that for us he was content to be legally impure. In this early humiliation he plainly discovers the Riches of his Grace; now he sheds his Blood in drops, and thereby gives an earnest of those Rivers which he afterwards poured out for the cleansing of our Nature, and extinguishing the wrath of God; and for a further discovery of his Grace, at this time his Name is given him, which was Jesus. This is the name which we should engrave in our hearts; rest our Faith on, and place our help in, and love with the overflowings of Charity, and Joy, and Adoration; above all things we had need of a Jesus, a Savior for our Souls, and from our sins, and from the everlasting destruction which sin will otherwise bring upon our Souls; hence this Name Jesus and this Sign Circumcision are joined together; for by the effusion of his blood he was to be our Jesus, our Savior: Without shedding of Blood is no remission of Sins, no Salvation of Souls. Circumcision was the Seal, and now was it that our Jesus was under God's Great Seal to take his Office: We have heard how he carried on the great Work of our Salvation from Eternity; this very Name and Office of Jesus, a Savior, was resolved on in God's fore-council, 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 fullness 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 Savior of the world (i.e.) of Samaritans, Jews, Gentiles, Kings, Shepherds, and of all sorts of men.

2. When he was forty days 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 unspeakable Mercy of our Jesus, that provides a remedy as early as our sin: first, he is conceived, and then he is born, to sanctify our Conceptions and our Births; and after his Birth, he is first Circumcised, and then he is presented to the Lord; that by two holy acts, that which was naturally unholy might be hallowed unto God: Christ hath not left our very Infancy without redress, but by himself, thus offered, he cleanseth us presently from our filthiness.—Now is Christ brought in his Mothers Arms to his own House, the Temple; and as Man, he is presented to himself, as God. O how Glorious did that Temple seem, now the Owner was within the walls of it! Now was the Hour, and Guest come, in regard whereof the second Temple should surpass the first; this was the House built for him, and dedicated to him; there had he dwelt long in his Typical presence, nothing was done there whereby he was not resembled; and now the body of these shadows is come, and presents himself, where he had ever been represented. You will say, what is this to me, or to my Soul? O yes! Jerusalem is now everywhere; 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 Malefactors under the Law, to suffer and to be executed; what say you to them? Why, I will become under the Law (saith Christ) I will take upon me their Execution, and suffer for them; and to this purpose he is first circumcised; and then he is presented to the Lord.

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 ways? what could an Arm of flesh have done against the God of Spirits? had Jesus been of the spirit of some of his Disciples, he might have commanded fire from Heaven on those that should have come to have apprehended him; but hereby he taught us to bear the yoke even in our youth; thus would he suffer, that he might sanctify to us our early afflictions, he flies into Egypt, the slaughter-house of God's 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-God's fell down like Dagon at the presence of the Ark; and to this purpose he cites Isaiah's Prophesy; Behold, the Lord shall come into Egypt, and the Idols of Egypt shall be moved at his presence. Now is Egypt become the Sanctuary, and Judea the inquisition-house of the Son of God; surely he that is everywhere 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; Jonah in a Whales belly, and Christ in the midst of Egypt.

4. When he was now some five years old, say some; or but two years and a quarter old, say others; an Angel appears again in a Dream to Joseph, saying, Arise and take the young Child and his Mother, 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 Infants in or about Bethlehem, is now himself dead, and gone to his own place, and by this means the Coast is clear for the return of that holy Family. O the wonderful dispensation of Christ in concealing of himself from men! all this while he carries himself as an Infant, and though he know all things, yet he neither takes, nor gives any notice of his removal or disposing, but appoints that to be done by his Angel, which the Angel could not have done but by him. As Christ was pleased to take upon him our Nature, so in our Nature he was pleased to be a perfect Child; for that is the word; take the young Child and his Mother; he suppressed the manifestation and exercise of that Godhead, whereto the Infant-nature was conjoined, as the Birth of Christ, so the infancy of Christ was exceeding humble: Oh how should we magnify him, or deject ourselves 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; whilst the Children of his age were a playing in the streets, he is found of his parents sitting in the Temple; not to gaze on the outward glory of that house, of the Golden Candlesticks, or Tables, or Cherubims, or the Pillars, or the Molten Sea, or the Altar of Gold, or the Vessels of pure Gold; no, no, but to hear and oppose the Doctors. He, who as God, gave them all the Wisdom they had, doth now, as the Son of man, hearken to the Wisdom he had given them; and when he had heard, then he asks; and after that, no doubt he answers; his very questions were instructions; for I cannot think that he meant so much to learn, as to teach those Doctors of Israel. Surely these Rabbins had never heard the voice of such a Tutor; they could not but see the very Wisdom of God in this Child; 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 wonderful things of God's 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 yourselves 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 Prophesy now, that, unto us a Child is born, and unto us a Son is given, and his Name shall be called Wonderful, Counselor, the Mighty God, the everlasting Father, the Prince of peace? Fruitless is the wonder that endeth not in Faith; no Light is sufficient, where the eyes were held through unbelief and prejudice.

6. After this, from twelve to the thirtieth year of his Age, we read nothing of the Acts of Christ, 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 show 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: Christ's subjection to his Parents extends to the profession and exercise of his life; certainly Christ was not all that time from twelve to thirty years, idle; as he was educated by his Parents, so of his reputed Father he learnt to be a Carpenter; this, I take it, is plain in these words, Is not this the Carpenter, 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 unto Israel, he wrought alone, and was no more called the Carpenters Son, but the Carpenter himself: here's comfort for men of the meanest Callings; as Husbandry was honored in the Person and Condition of the first Adam before his Fall, so now the Handicraft. O the Poverty, Humility, Severity of Jesus! it appears at this time especially, in his Labouring, Working, Hewing of Wood, or the like; here's a sharp reproof to all those that spend their time in idleness, or without a particular Calling, that take no pains at all, unless in pursuit after Vain, Foolish, Superfluous, Sinful things; what! are they wiser than Christ? Our Jesus would not by any means thus spend his time. Indeed for the while he did nothing famous, or of public note; but neither was this without a Mystery: In doing nothing Public, saith one, He achieved 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 public, and a time for private Negotiations; as yet Christ conceals his virtues, and conforms himself to the conversation of men, that the Mystery of his Incarnation might not be thought a Phantasm; then he would have his Virtues and Graces to shine out, when men usually come to their vigor 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 endeavor to practice it himself; so I am sure did Christ; he would not teach the World, saying, Learn of me, for I am meek and lowly in heart, but first he would practice; first do, then teach; as Luke tells Theophilus, he had writ all that Jesus began both to do and teach.

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

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

SECT. I. Of knowing Jesus as carrying on the great Work of our Salvation in his Birth.

WHat Looking] comprehends, you have heard before: And that we may have an inward experimental look on him whom our souls pant after, let us practice all these Particulars: As—

1. Let us know Jesus, carrying on the great work of our Salvation in his Coming or Incarnation. Come let us learn what he did for us when he came amongst us. There is not one Passage in his first appearing, but it is of mighty concernment unto us: Is it possible that the great God of Heaven and Earth should so infinitely condescend (as we have heard) but on some great Design? And what Design could there be, but only his Glory, and the Creatures good? O my Soul! If thou hast any interest in Christ, all this concerns thee; the Lord Jesus in these very transactions had an eye to thee; he was Incarnate for thee, he was conceived, and born for thee; look not on these things as Notionals, or Generals; look not on the bare history of things; for that is but unprofitable; the main duty is in eying the end, the meaning, and intent of Christ; and especially as it relates to thee, not to others, but to thyself. Alas! what comfort were it to a poor prisoner, if he should hear that the King or Prince, of his mere grace and love, visited all the Prisoners in this and that Dungeon, and that he made a Goal-delivery, and set all free, but he never came near the Place where he poor wretch lies bound in Fetters and cold Irons? or suppose he gives a visit to that very man, and offers him the tenders of Grace and Freedom, if he will but accept of it; and (because of his waywardness) Perswades, Intreats, Commands him to come out, and take his liberty; and yet he will not regard, or apply it to himself, what comfort can he have? what fruit, what benefit shall he receive? Dear soul, this is thy case, if thou art not in Christ, if thou hadst not heard the Offer, and embraced and closed with it, then what is Christ's Incarnation, Conception, Nativity unto thee? Come! learn! not merely as a Scholar, to gain some notional-knowledge; but as a Christian, as one that feels virtue coming out of Christ in every of these respects: Study close this great transaction in reference to thyself. I know not how it happ • ns, whether out of the generality of some Preachers handling this Subject, or whether out of the Superstition of the time wherein it usually hath been handled, it either savors not with some Christians, or it is seldom thought of by the most; O God forbid we throw out of the doors, such a blessed necessary truth! If rightly applied, it is a Christians joy; Behold I bring you glad tidings of great joy that shall be to all People; for unto you is born in the City of David, a Savior, which is Christ the Lord. Sure the Birth of Christ is of mighty concernment unto thee; unto us a Child is born, unto us a Son is given; there is not any piece of this transaction, but it is of special use and worth thy pains. How many break their brains, and waste their Spirits in studying Arts and Sciences, things in comparison of no value; whereas Paul otherwise determined not to know anything among you but Jesus Christ? To know Jesus Christ in every piece and point, whether in Birth, or Life, or Death, it is saving knowledge. O stand not upon Cost, whether Pains or Study, Tears or Prayers, Peace or Wealth, Goods or Name, Life or Liberty; sell all for this Pearl. Christ is of that worth and use, that thou canst never over-buy him, though thou gavest thyself and all the World for him; the study of Christ is the study of studies; the knowledge of Christ is the knowledge of everything that is necessary, either for this World, or for the World to come. O study Christ in every of the foresaid respects.

SECT. II. Considering Jesus in that respect.

2. LEt us consider Jesus, carrying on this great work of our Salvation at his first Coming or Incarnation. It is not enough to study and know these great Mysteries; but according to the Measure of Knowledge we have, we must Muse, Meditate, Ponder, and Consider of them. Now this Consideration brings Christ nearer and closer to the soul. Consideration gathers up all the long fore-passed Acts and Monuments of Christ, and finds a deal of sweetness and power to come flowing from them. Consideration fastens Christ more strongly to the Soul, and as it were, rivets the Soul to Jesus Christ, and fastens him in the heart. A soul that truly considers and meditates of Christ, thinks and talks of nothing else but Christ; it takes hold, and will not let him go. I will keep to thee (saith the soul in meditation) for thou art my life. Why thus, O my Soul, consider thou of Christ, and of what he did for thee when he was incarnate! and that thou mayest not confound thyself in thy meditations, consider a part of these particulars. — As, —

1. Consider Jesus in his Fore-runner, and the blessed tidings of his coming in the flesh; now the long-looked for time drew near, a glorious Angel is sent from Heaven, and he comes with an Olive-branch of peace; first he presents himself to Zacharias, and then to Mary; to her he imparts the Message on which God sent him into this nether World; Behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. Till now Human Nature was less than that of Angels; but by the Incarnation of the Word, it was to be exalted above the Cherubims. What sweet News? What blessed Tidings was this Message? The Decree of old must now be accomplished, and an Angel proclaims it upon Earth; hear O ye Sons of Adam, this concerns you as much as the Virgin: Were ye not all undone in the Loins of your first Father? Was not my Soul, and thy Soul in danger of Hell-fire; was not this our case and condition; that after a little life upon Earth, we should have been thrown into eternal torments, where had been nothing but Weeping, Wailing, and Gnashing of Teeth? And now that God and Christ should bid an Angel tell the News, Ye shall not die; lo, here a Virgin shall conceive and bear a Son, and he shall be your Jesus; he shall save you from this Hell, and Death, and Sin: he shall deliver your Souls, he shall save you to the utmost; his Name is Jesus, and he shall not bear his Name for naught; believe in him, and ye shall live with him in Glory. O blessed news! Men may talk what they will of this and that news, everyone gapes after it: but there is no news so welcome to one even now ready to perish, as to hear of a Savior; tell a man in his Sickness of one that will make him well again: tell a man in Captivity of one that will rescue him, and set him free again; tell a man in Prison, condemned to die, of one with a pardon, that will save his life; and everyone of these will say, this is the best news that ever was heard: O then, if it be good tidings to hear of a Savior, where is only a matter of loss of life, or of this Earth; how much more when it comes to the loss of Heaven, to the danger of Hell, when our Souls are at stake, and likely to be damned for evermore; what glad tidings would that be to hear of one that could save our souls from that destroyer? is not such a Savior worth the hearkening after? were not the birth of such a one good news? O my soul, ponder on these words, as if an Angel, seeing thee stand on the brim of Hell, should speak to thee, even to thy soul.

2. Consider Jesus in his Conception; no sooner the news heard, but Christ is conceived by the Holy Ghost in the Virgins Womb; this Conception is worthy our consideration: what, that the great God of Heaven should condescend so far as to take our Nature upon him, and to take it in the same way, and after the same manner as we do? the Womb of the Virgin was surely no such place, but he might well have abhorred it; true, but he meant by this to sanctify our very Conceptions; and to that purpose, he is conceived in an holy manner, even by the holy Ghost; we must not be too curious to inquire after the manner of the holy Ghosts operation, who therefore overshadowed the Virgin; this is work for our hearts, and not merely for our heads: humble Faith, and not curious inquisition shall find the sweetness of this Mystery. It was David's Complaint, Behold I was shapen in iniquity, and in sin did my Mother conceive me. O my Soul, this was thy case in thy very first being or beginning, and hadst thou died in that condition, the word is express, that nothing defiled nor unclean shall enter into the City of Glory; but here's the remedy, thy sinful Conception is sanctified by Christ's holy Conception: the holiness of thy Jesus serves as a Cover to hide thy Original pollutions from the eyes of God. O consider this! Jesus Christ was not conceived in vain; he was not idle, doing nothing whiles he was in his Mothers Womb; he that from all eternity began, he was then carrying on the great work of our salvation for us: O consider this Conception thus, till thou bring'st it near and close to thy soul; till thou feelest some sweetness and power coming, and flowing from Jesus in the Womb.

3. Consider the duplicity of Natures in Jesus Christ: The Word was made Flesh; no sooner was he conceived, but he was God-Man, Man-God; he was perfectly framed, and instantly united to the eternal Word: God sent his Son, there's the Nature Divine; made of a Woman, there's the Nature Human. Certainly great is this Mystery, that the Word is made Flesh; that the Son of God is made of a Woman; that a Star gives Light to the Sun; that a Branch doth bear the Vine; that a Creature gives being to the Creator; that the Mother was younger than what she bear, and a great deal lesser than what she contained. Admire O my Soul at this! but withal consider, that all this was for us and our Salvation; he was Man, that he might die for us: and he was God, that his death might be sufficient to save us: had he been Man alone, not God, he might have suffered, but he could never have satisfied for sin; he could not have been Jesus, a Savior of Souls; and had he been God alone, not Man, he had not been of kin to our Nature offending; and so he could not have satisfied the Justice of God in the same Nature wherein it was offended; neither could he, as God alone, have died for Sin; and the Decree was out, that our Redeemer must die for Sin: for without shedding of Blood there is no Remission: and no shedding of Blood, no Passion could possibly befall the Godhead of Jesus Christ. I shall not dispute the power of God, whether he was able to lay down another kind of way of man's Redemption, than by the Incarnation of the Son of God: without controversy this was the Will of God, and he appointed no other way, because he would not. O my Soul, consider of this in relation to thyself, he is God-man, that he might suffer and satisfy for thy sins: he is Godman, that he might be able and fit, most fully to finish the work of thy salvation; as God, he is able, and as man, he is fit to discharge the Office of Mediator; as God, he is able to bear the punishment of sin; and as man, he is fit to suffer for sin: O the wisdom of God in this very way! Mans Nature can suffer Death, but not overcome it; the Divine Nature can overcome death and all things; but he cannot suffer it: and hence there is a duplicity of natures in Jesus Christ: O muse on this; it is a matter worthy of thy serious consideration.

4. Consider the real distinction of these two Natures in Christ. As the unapproachable light of the God-head was put into the dim and dark Lanthorn of human flesh, so these two natures remained entire, without any conversion, commixion, or confusion; they were not as Wine and Water, that become one by mixing; there is no such blending the divine and human nature; they were not as Snow and Water, that become one by dissolving of the Snow into the Water; there is no such changing of the Human Nature into the Divine, or of the Divine Nature into the Human: Some say indeed, that the God-head was more plentifully communicated with the Manhood after his Resurrection, than now at his Conception; but howsoever, it did not then swallow up the Truth of his Manhood, as a whole Sea would swallow up one drop of Oil; look as at first moment of his Conception, he was God and man, so these two Natures continued still, distinct in substance, properties, and actions. Why consider this, O my soul, in reference to thyself; O there's comfort in this! by this means thou hast now free access unto the Throne of Grace, that thou mayest find help in thy necessities; and as thou hast free access, so thou mayest boldly draw near; his Deity indeed confounds, but his Humanity comforts faint and feeble Souls; his Divine Nature amazeth, but his Human Nature encourageth us to come unto him; even after his Resurrection he was pleased to send this comfortable message to the sons of men, Go to my Brethren, and say unto them, I ascend to my Father and your Father, and to my God and your God; now as long as he is not ashamed to call us Brethren, God is not ashamed to be called our God. O the sweet fruit, that we may gather of this Tree, the real distinction of two Natures in Christ. As long as Christ is man as well as God, we have a motive strong enough to appease his Father, and to turn his favorable countenance towards us; here is our happiness, that there is one Mediator between God and Man, the Man Christ Jesus.

5. consider the Union of the two natures of Christ in one and the same Person; as he was the branch of the Lord, and the fruit of the Earth, so these two natures were tied with such a Gordian knot, as sin, hell, and the grave were never able to untie; yea, though in the death of Christ there was a separation of the soul from the body; yet in that separation, the hypostatical Union remained firm, unshaken and indissoluble: in this Meditation thou hast great cause, O my Soul, to admire and adore; wonderful things are spoken of thee, O Christ! he is God in a Person of a God-head, so as neither the Father, nor the Holy Ghost were made flesh; and he is man in the nature of man, not properly the Person, the human nature of Christ never having any Personal subsistence out of the God-head; this is a mystery, that no Angel, much less man is able to comprehend: we have not another example of such an Union (as you have heard) only the nearest similitude, or resemblance we can find, is that of the Branch and Tree into which it is engraffed; we see one Tree may be set into another, and it groweth in the Stock thereof, and becometh one and the same Tree, though there be two natures or kinds of fruit still remaining therein; so in the Son of God made man, though there be two natures, yet both being united into one Person, there is but one Son of God and one Jesus Christ. If thou wilt consider this great mystery of Godliness any further, review what hath been said in the object propounded, where this union is set forth more largely and particularly; but especially consider the blessed effects of this union in reference to thyself; as our nature in the person of Christ, is united to the God-head, so our persons in and by this Union of Christ, are brought nigh to God. Hence it is that God doth set his Sanctuary and Tabernacle among us; and that he dwells with us; and which is more, that he makes us houses and habitations, wherein he himself is pleased to dwell by his holy Spirit. Ye are the Temple of the Living God, as God hath said I will dewll in them, and walk in them, and I will be their God, and they shall be my People, 2. Cor. 6.16. Was not this Christ's Prayer in our behalf? I pray not for these alone, but for them also which shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me, I in them, and thou in me, that they may be perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. By reason of this hypostatical union of Christ, the Spirit of Christ is given to us in the very moment of our regeneration. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father; and hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. As the members of the Body howsoever distinct amongst themselves, and all differing from the head, yet by reason of one soul informing both the head and members, they all make one compositum, or man; so all believers in Christ, howsoever distinct Persons amongst themselves, and all distinct from the Person of Christ, and especially from the Godhead which is incommunicable, yet by one and the same spirit abiding in Christ, and all his Members, they become one, there is one body, and one spirit: he that is joined to the Lord, is one Spirit. O my Soul, consider of this; and in considering, believe thy part in this, and the rather, because the means of this union on thy part is a true and lively faith; faith is the first effect and instrument of the Spirit of Christ, disposing and enabling thy soul to cleave unto Christ, and for this cause I bow my knees unto the Father of our Lord Jesus Christ —that Christ may dwell in your hearts by Faith.

6. Consider the birth of Christ, this man-God, God-man, who in his divine generation was the Son of God, in his human generation was born in a stable, for the saving of the Children of men, who were as the ox and mule having no understanding. It were a fruitful meditation to consider over and over that sweet resemblance of Christ being a Vine; methinks I hear the Voice of my beloved, rise up my love—the fig-tree putteth forth her green figs, and the vine with the tender grapes gives a good smell; arise my love, my fair one, and come away; if Christ knocks at the door, who will not awake, and arise? if Christ comes in view, who will not look unto Jesus? if Christ the Vine calls us to come see the vine with the tender grape, who will not taste the goodness, smell the sweetness? and after a little taste of that goodness, and sweetness that is in him, who would not long after more, till we come from the first fruits to the last-fruits of the Spirit, even to those visions and fruitions of Christ in Glory? Consider, O my soul, of this Vine, till thou hast brought Christ near and close unto thyself. Suppose thy heart, the Garden wherein this Vine was planted, wherein it budded, blossomed, and bare fruit, suppose the holy Ghost to come upon thee, and to form and fashion in thee Jesus Christ; (thus Paul bespeaks the Galatians, my little Children, of whom I travel in Birth again until Christ be formed in you, ) would not this affect? would not the whole soul be taken up with this? come, receive Christ into thy soul, or if that work be done, if Christ be formed in thee, O Cherish him! (I speak of the Spiritual birth) O keep him in thy heart! let him there bud, and blossom, and bear fruit; let him fill thy soul, with his Divine Graces; O that thou couldst say it feelingly, I live, yet not I, but Christ liveth in me: O that this were the Issue of thy meditation on Christ's Birth! even whiles thou art going with the shepherds to Bethlehem, and there findest thy Savior lying in a Cratch, that thou wouldst bring him thence, and make thy heart to be his Cradle! I would not give a farthing for a meditation merely on the History of Christ's Birth; either draw virtue from him, by feeling him within, or thy meditation will be fruitless.—

7. Consider those few consequents after Christ's Birth; every action of Christ is our instruction; here are many particulars, but none in vain; Christ is considered under much variety of notion, but he is still sweet under all. Is it possible, O my soul, that thou shouldst tire thyself in the contemplations of Jesus Christ? if one flower yield thee not pleasure, or delight, go to a second, a third; observe how the Bees gather honey, after a while that they have sucked one flower, they go to another; so for a while observe the circumcision of Jesus Christ, and suck there, and gather some honey out of that flower; Christ had never been, Circumcised but that the same might be done to our souls, that was done to his Body, O that the same Christ would do that in us, that was done to him for us. Again, observe Christ's presentation in the Temple, this was the Law of those that first opened the womb; now Christ was the firstborn of Mary, and indeed the first-born of all Creatures; and he was consecrate unto God, that by him we might be consecrate, and made holy; and that by him we might be accepted, when we are offered unto the Lord. Again, observe Christ's flight into Egypt; though the infancy is usually most quiet, and devoyd of trouble, yet here life and toil, began together; and see how speedily this comes after Christ's dedication unto God: Alas! Alas! We are no sooner born again, then we are persecuted; if the Church travel, and bring forth a Male, she is in danger of the Dragons streams. Again, observe Christ's return into Judea, he was not sent but to the lost Sheep of the House of Israel; with them alone he was personally to converse in his Ministry, in which respect he was called a Minister of Circumcision. And where should he be trained, and show himself, but amongst them to whom God had sent him? The Gospel first began there, and as a preparation to it, Christ now in his Childhood returns thither. Again, observe Christ Disputing with the Doctors in the Temple; in his very non-age Christ gives a taste of his future proof, see how early his divine graces put forth themselves, In Him were hid (saith the Apostle) all the Treasures of Wisdom and Knowledge; all the treasures were hid in him, and yet some of those treasures appeared very early betimes: his wisdom in his very infancy is admired at, nor is it without our profit, for of God he is made wisdom unto us. Again, observe how he spent the remainder of his Youth, in all his examples he meant our Instructions, He went down with his Parents, and was subject to them; he was not idly bred, but serves his Generation in the poor way of a Carpenter; It is every way good for a Man to bear God's Yoke even from his Infancy. Christ is enured betimes to the hardship of life, and to the strict observation of the Law, both of God and Nature.

See, O my Soul, what a world of matter is before thee to consider of, here is Jesus under many a Nation, here's the annuntiation of Jesus, the conception of Jesus, the duplicity of natures in Jesus, the real distinction, the wonderful union, the nativity of Jesus, together with some consequents after it. Go over these with often and frequent thoughts, give not over till thou feelest thy Heart begin to warm; true Meditation is as the bellows of the Soul that doth kindle, and inflame holy affections, and by renewed, and more forcible thoughts, as by renewed, and stronger blasts it doth renew, and increase the flame.

SECT. III. Of Desiring after Jesus in that Respect.

3. LEt us desire after Jesus, carrying on the great work of our Salvation at his first coming, or incarnation. It is not enough to know, and consider, but we must desire. Now, What is desire, but a certain Motion of the Appetite, by which the Soul darts itself towards the absent good, purposely to draw near, and to unite itself thereunto? The incarnation of Christ according to the Letter, was the desire of Nations; so the Prophet, I will shake all Nations, and the Desire of all Nations shall come. O how they that lived before Christ, Desired after this coming of Christ! Abraham Desired to see that day, Two Thousand Years and more before it came: it was the expectation of all the Patriarchs, O when will that day come? And surely the incarnation of Christ in the fruit, or efficacy, or application is, or should be the Desire of all Christians. There is merit, and virtue in Jesus Christ, in every passage of Christ, in his conception, incarnation; in his birth, and in those consequents after his birth; now to make these ours, that we may have our share, and part, and interest in them, we must here begin; O my soul do thou desire, do thou seek to possess thyself of Christ, set thy desire (as the Needle point) aright, and all the rest will follow: never will union be with the absent good, but the Soul by Desire, must first dart itself towards it. True it is, and pity it is, Millions of Souls stand at a distance from Jesus Christ, and why? they have no desire towards him: but, O that my soul, and thy soul (whosoever thou art that readest) would Desire! O that we could Desire, and long after him until we languish, and be compelled to cry out with the spouse, Stay me with flagons, and comfort me with Apples, for I am Sick of Love.

Is there not good reason for it? What is there in Christ that is not Desirable? view over all those excellencies of his conception; of his two natures, really distinguished, and yet wonderfully united; of his birth; of those few consequents after his birth: but above all, see the fruit of all; he was conceived that our conceptions might be sanctified: he was the Son of man that he might suffer for us, and the Son of God that he might satisfy divine justice: he was God▪ and Man in one person, that we might be one with him, Members of his Body, and of his Flesh, and of his Bones; he was born of the Virgin, that there might be a spiritual conception and birth of Christ in our Virgin-hearts; or he was conceived, and born that we might conceive the grace of Christ in our hearts, and bring it forth in our lives; What? Are not these desirable things? Never tell me of thy present enjoyments, for never was Christ so enjoyed in this life, but thou hast cause to desire yet more of Christ; It is worth thy observation, that Spiritual desires after Christ, do neither load, nor cloy the heart, but rather open, and enlarge it for more and more; Who was better acquainted with God than Moses? and yet, Who was more importunate to know him better? I beseech thee show me thy glory: And, Who was more acquainted with Christ than Paul? and yet who was more importunate to be with him nearer? I desire to be dissolved, and to be with Christ. Further and further union with Christ, and communion with Christ, are most desirable things, and are not these the fruits of his incarnation? the effects of his hypostatical, personal union? more and more peace, and love, and reconciliation betwixt God and us are desirable things; and are not these the fruits of Christ's birth, the effects of his budding out of the earth, was it not then That Righteousness looked down from Heaven? That Mercy and Truth met together, and Righteousness and Peace kissed each other? an higher degree of holiness, sanctification, likeness to God and Christ are desirable things; and are not these the fruits of his circumcision, and presentation to the Lord? the effects of all those consequents that follow after his birth? Come, Soul, and stir up thy desires; true desires are not wavering and dull, but resolute and full of quickness; observe how the nature of true desires in Scripture is set forth by the most pathetical and strong similitudes of Hunger and Thirst, and those not common neither, but by The panting of a tired Hart after the rivers of waters, and by the gaping of dry ground after some seasonable showers. O then! How is it that the passages of thy desires are so narrow, and almost shut up? Nay, How is it that thy vessels are so full of contrary qualities, that there is scarce any room in thy Soul for Christ, and all his Train? Will not the desires of the Patriarchs witness against thee? How cried they after Christ's coming in the Flesh, Bow the Heavens O Lord, and come down, Psal. 144.5. Oh that Thou wouldest rent the Heavens, that Thou wouldest come down, Isa. 64.1. Drop down ye Heavens from above, and let the Skies pour down Righteousness, let the Earth open, and bring forth Salvation, Isa. 45.8. Is it possible that their desires should be more vehement after Christ than ours? They lived on the dark-side of the cloud, but we on the bright-side; the veil was upon their hearts, which veil is done away in Christ; they saw Christ afar off, and their sight was very dim, and dark; But we all with open face, as in a glass, behold the glory of the Lord. One would think, the less anything is known, the less it should be desired; O my soul, either thou art more ignorant of Christ, than the Patriarchs of old, or thy heart is more out of frame than theirs; suspect the latter, and blame thy heart, it may be thy turpid and sluggish nature hath laid thy desires asleep; if an hungry man will sleep, his hunger will sleep with him: But, O stir up, and awake thy desires! Present before them that glorious object, the incarnation of Jesus Christ; it is an object which the very Angels desire to look into; and, Art not thou more concerned in it than the Angels? is not the fruit of the incarnation thine, more especially thine? Come then, stir up those motions of thy appetite, by which the soul darts itself towards the absent good; draw nearer and nearer till thou comest to union and enjoyment, cry after Christ, Why is his Chariot so long in coming? Why tarry the Wheeles of his Chariots?

SECT. IV. Of Hoping in Jesus in that Respect.

4. LEt us Hope in Jesus, carrying on the great Work of our Salvation at his first coming, or incarnation. Only here remember, I speak not of every hope, but only of such an hope as is grounded on some certainty and knowledge. This is the main question, whether Christ's incarnation belongs unto me? the Prophet tells us, that Unto us a Child is born, and unto us a Son is given. But how may I Hope that this Child is born to me? and that this Son is given to me? what ground for that? Out of these words of the Prophet, I shall draw a double Evidence, which may be instead of all: our first Evidence from the former words, Unto us a Child is born; our second Evidence from the latter words, unto us a Son is given. 1. From the former words I lay down this position, unto us a Child is born, if we are new born; the surest way to know our interest in the birth of Christ, it is to know Christ born in us, or formed in us, as the Apostle speaks. The new birth is the effect of Christ's birth, and a sure sign that Christ is born to us. Say then, O my soul, Art thou born anew? is there in thee a new nature, a new principle? is the Image of God, and of Christ in thy soul? so the Apostle stiles it, the bearing of the Image of the heavenly; why then was Christ incarnate for thee; if thy new birth be not clear enough, thou mayest try it further by these following rules?

1. Where this new birth is, there is new desires, new comforts, new contentments. Sometimes with the prodigal thou wast content with husks, but now nothing will satisfy thee, but thy Fathers mansion, and thy Fathers feasts; sometimes thou mindest only earthly things, but now the favor of God, the light of his countenance, society with him, and enjoying of him, are thy chief desires; This is a good sign! David 's heart and flesh, and all breathed after God; My soul longeth; yea even fainteth for the Courts of the Lord, my heart and my flesh crieth out for the living God. Men truly regenerate, do not judge it so happy to be wealthy, great, and honored in the world, as to have the light of God's favor shine upon them; O my soul, dost thou see the glory of the world, and thou fallest down to worship it? dost thou say in the increase of worldly comfort, it is good to be here? Then fear thyself; but if these things compared with Christ, are vain, and light, and of poor and mean esteem, then hope well, and be assured that thou art born again, and that Christ is formed in thee.

2. Where this new birth is, there is new words, new works, new affections, a new conversation, Old things are passed away, behold, all things are become new. Paul once a persecutor, but Behold now he prayeth. And Such were some of you, but now ye are washed, now ye are sanctified, now ye are justified in the Name of the Lord Jesus, and by the Spirit of our God; As every man is, so is he affected, so he speaks, and so he lives; if thy life be supernatural, so is thy affections, so is thy words, so is thy conversation; Paul lived a life once of a bloody persecutor, he breathed out threatenings against all the Professors of the Lord Jesus, but now it is otherwise; The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. O my soul, Hast thou the old conversation, the old affections, the old discourse, the old passions thou used to have? What? Is thy heart a den of lusts, a cage of unclean imaginations? Then fear thyself, there cannot from a sweet fountain come forth bitter streams; there cannot from a refined spirit, as refined, come forth corrupted actions or imaginations; a Thorn cannot send forth Grapes, saith Christ; so neither can a Vine send forth Thorns, say we. I know there is in the best, something of flesh, as well as of the spirit; but if thou art new born, then thou canst not but strive against it, and wilt endeavor to conquer it.

3. Where this new birth is, there is a new nature, a new principle; Peter calls it the hidden man of the heart, the divine nature. Paul calls it the inward man; the new creature, it is compared to a root, to a fountain, to a foundation, and for want of this foundation, we see now in these sad times so much inconstancy, and unsettledness in some professors themselves, many have gotten new and strange notions, but they have not new natures, new principles of grace; if grace were but rooted in their hearts, though the winds did blow, and storms arise, they would continue firm and stable, as being founded upon a Rock. Never tell me of profession, show, outward action, outward conversation, outward duties of Religion; all this may be, and yet no new creature; you have some bruits that can act many things like men, but because they have not an human nature, they are still brutish; so many things may be done in a way of holiness, which yet come not from this inward principle of renovation, and therefore it is but copper, and not gold; mistake not O my soul in this, which is thy best and surest evidence: though I call the new birth a new creature, my meaning is not as if a new faculty were infused into him that is new born; a man when he is regenerate, hath no more faculties in his soul than he had before his regeneration; only in the work of regeneration, those ablities which the man had before, are now improved, and made spiritual; and so they work now spiritually, which before wrought naturally. As in the resurrection from the dead, our bodies shall have no more, nor other parts and members than they had before, only those parts and members which now are natural, shall then by the power of God be made spiritual, It is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body; so the same faculties, and the same abilities which before regeneration were but natural, are now spiritual, and work spiritually, they are all brought under the government of the Spirit of Christ; a lively resemblance of this change in the faculties of the soul, we may discern in those natural and sensitive faculties, which we have common with beasts; as to live, to move, to desire, to feel, the beasts having no higher principle than sense, use them sensually; but a man enjoying the same faculties under the command of a reasonable soul, he useth them rationally: so is it in a regenerate man; his understanding, will, and affections, when they had no other command but reason, he only used them rationally, but now being under the guiding of the Spirit of Christ, they work spiritually, and he useth them spiritually; and hence it is that a regenerate man is everywhere in Scripture, said to Walk after the Spirit; to be led by the Spirit, to walk in the Spirit; the Spirit (by way of infusing or shedding) gives power, an ability, a seed, a principle of spiritual life, which the soul had not before; and from this principle of spiritual life planted in the Soul, flows or springs those spiritual motions and operations (as the Spirit leads them out) according to the habit, or principle of the new creature, the divine nature, the spiritual life infused. Come then, look to it O my soul, What is thy principle within? consider not so much the outward actions, the outward duties of Religion, as, that root from whence they grow, that principle from whence they come: they are fixed ones, settled ones by way of life in thee? Clocks have their motions, but they are not motions of life, because they have no principles of life within. Is there life within? then art thou born again, yea even unto thee a Child is born. This is one evidence.

2. From the latter words, I lay down this position; unto us a Son is given, if we are God's Sons. The best way to know our Interest in the Son of God, it is to know ourselves to be God's Sons by grace, as Christ was God's Son by nature: Christians to whom Christ is given, are coheirs with Christ, only Christ is the first-born, and hath the preeminence in all things; our sonship is an effect of Christ's sonship, and a sure sign that unto us a Son is given. Say then, O my soul, Art thou a Son of God? Dost thou resemble God (according to thy capacity) being holy, even as he is holy? Why then? Christ was incarnate for thee, he was given to thee. If thy sonship be not clear enough, thou mayst try it further by these following Rules.

1. The Sons of God, Fear God, If I be a Father, Where is my Honor? (saith God) if I be a Master, Where is my Fear? If I be a Son of God, there will be an holy Fear and Trembling upon me in all my approaches unto God. I know there is a servile mercenary Fear, and that is unworthy, and unbeseeming the Son of God; but there is a filial Fear, and that is an excellent check, and bridle to all our wantonness: What Son will not Fear the frowns and anger of his loving Father? I dare not do this (will he say) my Father will be offended; and I, whether shall I go? Agreeable to this is the Apostles advice, If ye call on the Father, pass your sojourning here with Fear.

2. The Sons of God Love God, and Obey God out of a principle of Love. Suppose there were no Heaven, or Glory to bestow upon a regenerate person, yet would he Obey God out of a principle of Love; not that it is unlawful for the Child of God to have an Eye unto the recompense of reward; Moses reason of esteeming the reproach of Christ greater riches than the treasure of Egypt, was, for that he had respect unto the recompense of reward: he had respect, in the original, he had a fixed intent Eye; there was in him a Love of the reward, and yet withal a Love of God, and therefore his Love of the reward was not mercenary: but this, I say, though there were no reward at all, a Child of God hath such a principle of Love within him, that for Loves sake he would Obey his God; he is led by the Spirit, and therefore he Obeys; now the Spirit that leads him, is a Spirit of Love; and as many as are led by the Spirit of God, are the Sons of God.

3. The Sons of God imitate God in his Love and Goodness to all Men. Our Savior amplifies this excellent property of God, He causeth his Sun to shine upon good and bad; and thence he concludeth, Be ye perfect, as your heavenly Father is perfect. Goodness to bad men is the highest degree of Grace, and as it were the perfection of all: O my Soul, Canst thou imitate God in this? Consider how thy Father bears it; though the wicked provoke him day by day, yet for all that he doth not quickly revenge; vengeance indeed is only his, and he may in justice do what he will that way; and 'tis the opinion of some, that if the most patient man in the world should but sit in God's Throne one day, and see, and observe the doings, and miscarriges of the Sons of Men, he would quickly set all the World on Fire; yet God seeth all, and for all that He doth not make the Earth presently to gape, and devour us; He puts not out the glorious Light of the Sun, He doth not dissolve the Work of Creation, He doth not for Mans Sin presently blast everything into Dust: What an excellent pattern is this for thee to Write after? Canst thou but forgive thy Enemies? Do well to them that do evil to thee? O this is a sure sign of Grace and Sonship! It is storyed of some Heathens, who beating a Christian almost to Death, asked him, What great matter Christ did ever do for him? Even this (said the Christian) That I can forgive you, though you use me thus cruelly; here was a Child of God indeed: It is a sweet resemblance of our Father, and of our Savior Jesus Christ, to Love our Enemies, to Bless them that Curse us, to do Good unto them that Hate us, to Pray for them that Despitefully use us, and Persecute us. O my Soul look to this, consult this ground of Hope; if this Law be written in thy Heart, write it down amongst thy Evidences, that thou art God's Son, yea that even unto thee a Son is given.

To Review the Grounds: What? is a Child born to me? and a Son given to me? What? am I indeed new born? am I indeed God's Son, or Daughter? do I upon the search find in my Soul new desires, new comforts, new contentments? What? are my words, my works, and affections, and conversation new? is there in me a new nature, a new principle? hath the Spirit by way of infusing or shedding, given me a new Power, a new Ability, a Seed of Spiritual Life, which I had not before? do I upon the search find that I fear God, and love God, and imitate God in some good measure in his love and goodness towards all Men? can I indeed, and really forgive an Enemy, and according to opportunity and my ability, do good unto them that do evil unto me? Why should I not then confidently and comfortably hope, that I have my share and interest in the birth of Christ, in the blessed incarnation, and conception of Jesus Christ? Away, away all despair, and dejections, and despondencies of Spirit! If these be my grounds of Hope, it is time to hold up head, and heart, and hands, and all with cheerfulness and confidence, and to say with the Spouse, I am my beloveds, and my beloved is mine.

SECT. V. Of Believing in Jesus in that Respect.

5. LEt us Believe on Jesus, carrying on the great work of our Salvation at his first coming or incarnation. I know many staggerings are oft in Christians, What, is it likely that Christ should be incarnate for me? That such a God should do such a thing, for such a sinful, woeful, abominable wretch as I am? Ah my Soul, put thy propriety in Christ's incarnation out of dispute, that thou mayst be able to say, As God was manifest in the flesh, and I may not doubt it; so God is manifest in me, and I dare not deny it.

But to help the Soul in this choice Duty, I shall first propose the hindrances of Faith. 2. The helps of Faith in this Respect. 3. The manner how to act our Faith. 4. The encouragements to bring on the soul to believe its part in this blessed incarnation of Jesus Christ.

For the first, there are but three things that can hinder Faith; As —

1. The exceeding unworthiness of the soul; and to this purpose are those complaints, What? Christ incarnate for me? for such a dead Dog as I am? What King would dethrone himself, and become a Toad to save Toads? and am not I at a greater distance from God, than a Toad is from me? hath not sin made my soul more ugly in God's Eye, than any loathsome Toad can be in my Eye? O I am less than the least of all God's Mercies, I am fitter for Hell and Devils, than for Union and Communion with God and Christ, I dare not, I cannot Believe.

2. The infinite exactness of divine justice which must be satisfied; a soul deeply and seriously considering of this, it startles thereat, and cries, O what will become of my soul? one of the least sins that I stand Guilty of, deserves Death, and eternal Wrath, The wages of sin is death: and I cannot satisfy; though I have trespassed to many millions of talents, I have not one mite of mine own to pay; O then how should I believe? What thoughts can I entertain of God's Mercy and Love to me-ward? God's Law condemns me, my own Conscience accuseth me, and Justice will have its due.

3. The want of a Mediator, or some suitable Person, which may stand between the Sinner and God. If on my part there be unworthiness, and on God's part exact and strict, and severe Justice; and withal I see no Mediator, which I may go unto, and first close withal before I deal with the infinite glory of God himself, how should I but despair, and cry out? O wretched man that I am! O that I had never been! or if I must needs have a being; Oh that I had been a toad, or serpent, or any venomous creature rather than a man; for when they die they perish, and there's an end of them; but the end of a reprobate sinner is torments without end: O woe and alas! I cannot believe, there's no room for faith in this case! these are the hindrances.

2. The helps of faith in this sad condition are these.

1. A consideration that God is pleased to pass by, and to overlook the unworthiness of his poor creatures; this we see plain in the very act of his incarnation; himself disdains not to be as his poor creatures, to wear their own flesh, to take upon him human nature; and in all things to become like unto man, sin only excepted.

2. A consideration that God satisfies Justice, by setting up Christ who is Justice itself; now was it that mercy and truth met together, and righteousness and peace kissed each other; now was it that free grace and merit, that fullness and nothingness were made one; now was it that all things became nothing, and nothing all things; our nature which lay in rags, was enriched with the unsearchable treasures of glory; now was it that God was made flesh; and so that flesh which was so weak, as not able to save its own life, was now enabled to save millions of souls, and to bring forth the greatest designs of God; now was it that truth ran to mercy, and embraced her, and righteousness to peace, and kissed her, in Christ they meet, yea in him was the infinite exactness of God's Justice satisfied.

3. A consideration that God hath set up Christ as a Mediator: that he was incarnate in order to reconciliation, and salvation of souls, but for the accomplishment of this design Christ had never been incarnate; the very end of his uniting flesh unto him, was in order to the reconciliation of us poor souls, alas we had sinned, and by sin deserved everlasting damnation, but to save us, and to satisfy himself, God takes our nature and joins it to his Son, and calls that Christ a Savior: This is the Gospel-notion of Christ, for what is Christ, but God himself in our nature, transacting our peace?