out Thus the words of the Text have been in a Theological manner divided and opened When the fulness of the time was come God sent forth his Son made of a woman In the words this great Evangelical Truth lyeth clear viz. That Doctr. Dominus noster in novissimus temporibus venit ad nos non quemadmodum ipse poterat sed quomodo illum videre nos poteramus Iren. advers haereses lib. 4. The Son of God was in the fulness of the time viz. sixteen hundred and sixty yeers ago according to the determinate and infallible counsel of God's Will made of a woman In the prosecution of my intended Discourse this shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be my method 1. I shall first discover what is comprehended under that viz. That the Son of God was made of a woman 2. I shall next prove That the Son of God was made of a woman and that in the fulness of the time 3. I shall in the third place alleadge the principal Reasons why the Son of God was made of a woman And 4. Lastly I shall endeavour to bring this down to Use and Application 1. As touching the first The import of that viz. That the Son of God was made of a woman is very comprehensive for this is the great Gospel-Mysterie of the Incarnation wherein the Son of God did assume to himself the Humane Nature and so became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one Person This Assumption of our Nature considered in a full Extent and Latitude may be understood to comprehend under it two memorable things viz. 1. Vnion 2. Communion 1. Vnion There is a Hypostatical and Personal Vnion between the Divine and Humane Natures in Christ The Son of God though for Nature Co-essential for Dignity Co-equal for Time Co-eternal with the Father did notwithstanding assume the Human Nature into a Personal Vnion with the God head This Personal Vnion is the most intimate Conjunction of the Man-hood with the God-head in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. lib. 3. cap. 2. Christ wherein those two whole perfect and distinct Natures are without 1. Conversion of the one into the other Or 2. Composition of a Third by both Or 3. Confusion and mixture inseparably conjoyned in one Person which Person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id Cum legitur Verbum caro factum est in verbo intelligo verum Dei filium in carne agnosco verum hominis filium utrumque simul unam personam c. Aug. de Trin. lib. 13. very God and very Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet but one Christ the only Mediatour between God and Man The two Natures of Christ are united 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any change or mutation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. Assumpsit filius carnem non se conversit in carnem Aug. Verbum caro factum est non in carnem mutatum ut non desisteret esse quod erat sed caperit esse quod non erat Id. Dial. ad Orosium Divine Nature or conversion of the one Nature into the other and therefore damnable was the opinion of Apollinaris who stuck not to affirm a kinde of alteration in the Divine Nature 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Division contrary to Nestorius Accessit Deo hum ana substantia non persona Fulg. who alledged not a distinction but a division between the two Natures of Christ attributing to each Nature its proper hypostasis and so obtruded to the world an Union of Persons instead of a Personal Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Social not a Personal Conjunction This Nestorian heresie was anathematized by the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Imper. contess Rectae Fidei Ephesin Council under Theodosius the younger and Celestine the first whereof Cyril was President anno Christi 430. There is in Christ Aliud Aliud but not Alius Alius two Natures but one Individual Person 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without confusion and mixture or a composition of a Third Nature by both Christ's two Natures remain still distinct by their several Essential Proprieties contrary to Eutyches and after him Dioscorus who alleadged a mixture in the two Natures so that according to them Christ is a compound made up of the Divine and Humane Natures intermixed This Eutychian heresie was anathematized by the Council of Chalcedon which was the fourth cecumenical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. lib. 3. cap. 3. vid. Dam lib. 3. cap. 2. Council Act. 5. under Martian and Leo the first anno Dom. 451. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inseparably Christ's two Natures are indissolubly conjoyned The Personal Vnion is a Perpetual Vnion That Nature Christians which the Son of God did sixteen hundred yeers ago assume into Hypostatical Union with the God-head is by an everlasting conjunction united to him And certainly this will be matter of everlasting joy and wonder to the consanguinal Saints in Heaven This is the Nature of the Personal Vnion of the Deity and Humanity in Christ Super hac re vid. Symb. Antioch Nicen. Constantinop Athan. Chaleed Act. 5. Dam. lib. 3. cap. 2. From this Personal Vnion of the Humane with the Divine Nature in Christ follows 1. A Mutual Communion of Proprieties wherein what is proper to either of the Natures is attributed to the whole Person as in these Scriptures No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven John 3. 13. The Church hath God purchased with his own blood Acts 20. 28. God will judge the world by that man whom he hath ordained Acts 17. 31. and such like 2. The Excellency of the Humane Nature both in respect of the gifts as Wisdome Knowledge Power c. with which he was qualified for his Mediatorship and the honour and adoration due unto it by vertue of its Union with the God-head 3. The Concurrence of both Natures in operibus Theandricis in the works which Christ produceth as God-Man wherein both Natures cooperate each Nature contributing its own 2. Communion There is a threefold Communion between Christ and Mankinde viz. 1. A Communion of Natures 2. A Communion of Properties 3. A Communion of Infirmities 1. There is a Mutual Communion of Natures and Essential Parts between Christ and Man The Son of God did assume to himself the true Essentials of Man viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Chalced. Act. 5. The Entire substance of a Real Body and a Reasonable Soul the very Humane Nature so that Christ is Consubstantial with Vs as well as with the Father * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Chalced. ibid. This is a Communion of Essential Parts 2. There is between Christ and Mankinde a Communion of Essential Properties the Son of God did assume the Powers of Life Sense Motion the Faculties of Reason Will and
should hope through strength from the Almighty to urge this Argument with good success not only Prophesies concerning Christ but Christ's own Prophesies and Personal Predictions are accomplished What Did he not in the dayes of his Matth. 24. 2. Luk. 19. 43 44. flesh prophesie concerning the Temple That there should not be left one stone upon another which should not be thrown down And did he not foretel with tears in his eyes the future desolation and depopulation of Jerusalem O Jerusalem Jerusalem c. Behold your house is left unto you desolate And was not this accordingly fulfilled not long after It was accomplished some forty yeers after Christ's Ascention by Vespasian the Emperour and his Son Titus say Eusebius and Josephus It is a strange thing to me but that Vnbelief is become Penal a curse as well as a sin that the Jewes are not convinced from the very vocally-silent Ruines of their Temple and Metropolis Oh Lord convince them 3. As touching the third thing proposed viz. The Reasons why the Son of God did take upon him our Nature 1. The Prime Impulsive cause hereof was a Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of free and infinite Love That Intrinsecal Motive and Primum Mobile of all Evangelical Contrivances The Assumption of our Nature into Personal Vnion with the God-head was the prime piece of God's gracious designe and Love-plot concerning sinners The Son of God was induced thereunto ab intra from an impulse of Omnipotent Love By this the whole Trinity was as it were over-powered God so loved the world that he gave his only begotten Son c. John 3. 16. Love was Mightier then the All-mighty Here God was his own Captive be it spoken with reverence Sure there was a strange Omnipotency in Love O wonderful Love The most powerful Motive with God in God! The Project of Man's salvation was a Love-plot It was laid in Love It was carried on in Love It was accomplished in Love The Son of God did out of Love to our Persons assume our Natures The Incarnation was purely the Product of Infinite Affection That then which moved the Son of God to cloath the Deity with flesh and blood as I may express it and to take upon him our Nature was not 1. Any Meritorious Qualification in Man O no! We could as soon have merited Salvation as a Saviour and so there had been no need of God-Incarnate Nor was it 2. Any Created Excellency O no! So Angels had been Gainers and Men irrecoverably Losers whereas admired be rich Grace God took not upon him the Nature of Angels but the Seed of Abraham Heb. 2. 16. But it was purely an Internal Principle of free boundless and illimited Love This Beloved is a Reason far above Reason 2. A second Reason why the Son of God was made of a woman may be drawn from The Nature of Christ's Mediatory Office It was proper and requisite that the Son of God undertaking the Office of Surety and Mediatorship between God and Man should partake of both Natures the Humane as well as the Divine and so become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man else he had not been duely qualified thereunto Hence Christ is a Mediator not only qua Medians in respect of Office but also qua Medius in respect of the Concurrence of the Divine and Humane Natures in Him Christ as he is God bears a Proportion to his Fathers Majesty In Christ as he is Man there is a propinquity to our Meanness In a word Nota Ter Medius est Christus viz. 1. In S. Trinitate est Media Persona 2. Inter Deum Hominem Medians ex parâ— Officii 3. Respectu Naturarum est Medius The Mediator between God and Man must be both for Nature and Condition a middle-Middle-Person Ergo c. 3. A third Reason why the Son of God became Man may be taken from The Order of Divine Justice As the Nature of Divine Justice is such that God cannot salva justitia gratifie sin with impunity or suffer the least guilt to go unpunished for that were Partiality contrary to Socinus his soul-deceiving-fancy so it requires satisfaction to be made in the same Nature wherein the offence is committed and accordingly God doth punish sin in the sinners Nature True it is God might have given a Commission to an Angel to assume our Nature yea and that Angel might have suffered in our Nature But an Incarnate Angel could never have satisfied wronged Justice Therefore the Son of God interposing as Surety and Mediator between a just God and sinful Mankinde condescended to become Man that he might answer and satisfie the strictest demands of Impartial Justice in the same Nature that he came to save Had not Christ been God his sufferings could never have been by condignity meritoricus had he not been Man they could never have been satisfactory to Justice Therefore he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man 4. Lastly The Attributes of God viz. The Love of God The Goodness and Mercy of God His Power His Wisdome c. shine clear in the Incarnation as in a Glass Here they concur by way of Eminency as in the Trinity's Master-piece so to speak and the very Flower of the Evangelical Oeconomy O how gloriously conspicuous are they here not only for kinde but even for Degrees Now one thing that the Son of God designed in taking upon him our Natures was the Illustration of the Glory of his Attributes For these Reasons was the Son of God made of a woman If any should enquire What is the Reason why the Son of God was made of a woman in the fulness of the time viz. sixteen hundred and sixty yeers ago rather then at any other time sooner or later This is answered before Thus I have fully opened and demonstrated that Evangelical Conclusion viz. That The Son of God was in the fulness of the time according to the infallible and determinate counsel of God's will made of a woman Come we now to the last thing proposed viz. The Application Vse 1. Here is matter of Wonder and Admiration and that fourfold viz. 1. An Evangelical Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Incarnation of the Son of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Mystery of Godliness What That God should be made of a woman Is not that a Mysterie That God should become Man The Immortal God Mortal That the Maker of all things should be made That God should be made what He made God sent forth his Son made of a woman Here God was made of her whome He made Here Isa 9. 6. Maries Everlasting Father became Maries Son These are Râ—ddles to flesh and blood Beloved God sent forth his Son made of a Virgin Here is Miraculum in miraculo a Mysterie in a Mysterie That the Son of God should become the Son of Man David's Lord David's Son This was a great Mysterie a case so intricate that it plunged and non-plusd the greatest
Rabbies among the Pharisees Matth. 22. 42 43 44 45 46. But That the Son of God should become the Son of a Virgin Here is a Mysterie in a Mysterie That a Virgin should become a Mother This was a Thing so Mysterious that Mary her self the Royal Mother of our Lord was a stranger to the manner of the accomplishment of it How shall this be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said she to the Angelical Angel Luke 1. 34. So strange that as worthy Bishop Vsher notes in his Emmanuel it was proposed as a signe and wonder to Unbelievers seven hundred and forty yeers before it was accomplished Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. What For a Virgin to conceive and bear c. O! What Paradoxes be these Angels wonder Devils tremble at these astonishing Verities Finally The Personal Vnion of the Humane and Divine Natures in Christ is a stupendious Mysterie that which S. Augustine did so much admire and a thing which is able to plunge the Celestial Intelligences themselves There be two great Mysteries viz. 1. One Nature in Three Persons 2. Two Natures in One Person And I dare almost be bold to say That Three in One in the B. Trinity is not a greater Mysterie then Two in One in Christ O! Wonder Christians wonder at this great Mysterie of Godliness Wonder That the Word should be made flesh That the Son of God should be made of a woman I of a Virgin c. I am perswaded that This is and will be to all eternity matter of admiration and wonder in Heaven 2. Evangelical Love Here is the most signal Demonstration of the Love of God to Mankinde that is possible What That the Son of the Living God should be made of a woman c. This Love may be considered in a two-fold respect viz. As a 1. Superlative Love and in its Dimensions 2. Soparative and Distinguishing Love 1. This Love is superlative and for degrees transcendent Such are the Dimensions of the Love of God that it is like God Himself Incomprehensible it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 19. passeth knowledge O the height depth length and breadth of this Love It is the work of Angels and Glorified Saints to admire it That God should send forth his Son made of a woman was an unparallell'd instance of Love God SO loved the world that he gave his only begotten Son into the world c. John 3. 16. Note that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SO Thereby is intimated the very Maximum Quod Sic of Love and that may be termed without any Derogation from the Deity the very Maximum Quod Sic of Omnipotency The highest pitch and Degree of Love that God could possibly express to Angels or Men. Such was God's Love to Man that He gave the Son of his Love unto Him O what a Mirandum of Love did God exhibite in that Deed of Gift The Result of God's Love to Man was no less then the great Emmanuel * Isa 7. 14. Matth. 1. 23. God with us If ever God did as I may say excel Himself it was in this same Love Herein the B. Trinity is most Eminent Two of God's Holy Attributes were in this Evangelical Oeconomy extended to a non-ultra their Outmost be it spoken with reverence viz. 1. Love 2. Wisdome Of the latter of which hereafter A greater Love then that which God did express in the Assumption of Our Nature into Personal Vnion with the God-head is I dare say to the praise of rich grace ultra posse Divinum an utter Impossibility with God A thing Impossible to Omnipotency it self Hoc non potest Omnipotens There be two great and signal Loves of God to Man observable from Scripture viz. 1. The Love of God in making Man in his owne likeness 2. The Love of God in making Himself in Man's likeness God made Man like Himself in the first Man Adam God made Himself like Man in the second Adam Christ There God was the Pattern and Man the Pourtaicture Here Man was the Pattern and God the Pourtraicture Now Christians the latter is the greater Love In the former God communicates Himself to the Creature But it the latter God doth by an infinite condescention assume the Creature into Personal Vnion with the Deity That God should take upon Him the Humane Nature intimates greater Love then that Man should partake of the * 2 Pet 1. 4. Divine Nature O Matchless Instance of Affection Beloved Heaven it self could not answer the demands of a soul touching a greater Love then this is * Quò Nitè Dei Quo tua flagravit Charitas Quo crevit tua Benignitas c. Aug. lâ—b Med. cap. 7. pag. 698. Tom. 9. Basil 1569. Whither O Son of God! Whither flamed thy Charity Whither encreased thy Benignity Whither reached thy Love Whither amounted thy Compassion c. Here we may say much and speak but little 2. This Love of God is a Distinguishing Love Signal is that Discrimination which this Love hath made between Angels and Men in the favour of Mankinde The Son of God was made of a Woman so that God became Man but we do not read that God became an Angel God took not upon him the Nature of Angels but he took upon him the Seed of Abraham Heb. 2. 16. Angels did eminently partake of the Divine Nature that is of God's Communicable Graces and Excellencies but God did not partake of the Angelical Nature But As God made Man like Himself in the first Creation so he made Himself like man in the Gospel-work of the Incarnation c. God sent forth his Son made of a woman The Personal Vnion of the Humane Nature with the Deity was a Capital and Distinguishing Honour conferr'd upon Mankinde O highly honoured Man Angels are not fit Competitors with thee I challenge the whole * nine Angels Archangels Vertues Powers Principalities Dominions Thrones Cherubims Seraphims Orders of them What Angel can plead Consanguinity to the Son of God This Man can do What Angel can say that of Christ which Adam said of Eve * Gen. 2. 23. This is Bone of my bone and flesh of my flesh This Man can say Thy Nature O Man is Personally One with the God-head in Christ The Angelical Nature is not thus honoured There is a Royal Dignity conferr'd both upon the Natures and upon the Persons of Men. 1. Upon their Natures for Our Nature being Personally United to the Deity in Christ partakes of the Legislative Power of Heaven and is Entitled to the Crown Royal thereof The Deity and Humanity of Christ though distinct Natures yet wear not distinct Crowns but are as hath been often said Personally One in King Christ Now the Father and the Son divide neither Crowns nor Scepters but joyntly exercise one and the same Jurisdiction The Man Christ is the King of Angels O what a Pre-eminence of Nature is that The Humane
Nature is by vertue of its Personal Vnion with the God-head promoted as I may say to Regal Authority over the Angels 2. Upon their Persons for Men may be said to be of the Blood-Royal of Heaven and are so to speak more neerly related to the Imperial Crown of Heaven then Angels Now Beloved what is this other then the fruit of a Distinguishing Love This Distinguishing Love of God may be further illustrated from this consideration namely That Angels are Spiritual and men Corporeal Substances so that there was a greater conformity in Nature between God and Angels for both are Spirits then between God and Men Now that God should condescend to assume to himself a Body rather then a Spirit was meerly from the discriminating Love of God What And must Clay be encircled with the Rayes of Divine Majesty Would not the Angelical Nature have been a more proper Receptacle for the Deity Alienum erat a Natura Divinitate Dei sanguinem carnem suscipere propter nos autem ea quae sibi erant aliena suscepit vt domesticos sibi saceret qui sueromus alioni per peccatum Origen in Esaium Hom. 7. then Dust and Ashes that inferiour piece of the Creation Such was the Love of God to Mankinde that he * Illos neglexit Illos dilexit passed by the fallen Angels and took upon him the Nature of fallen Man being made of a woman Hence Angels and not Men are Divels to day O what an Impression should this make upon us What That Man by the Order of Creation Satan's Inferiour should be honoured with Consanguinity to the Son of God and neer Relation to the B. Irinity And that Satan once an Angel of Light should be the first Inhabitant of outer darkness That the Angels which kept not their first estate should be left irrecoverably in their lost and accursed estate and be reserved in everlasting chains under darkness Iude 6. Whereas the Son of God hath graciously condescended to unite to Himself the Nature of fallen Man that Man might be recovered out of a miserable estate and restored to a better estate then that from which he had fallen Is not that a distinguishing Love Though I could speak with the Tongues of Men and of Angels yet should I fail in this so amazing an inquisation This is Soraphical Divinity Christians Eternity it self is little enough to admire and with praise to Comment upon this Theam of God's superlative and distinguishing love to Mankinde in 3. Evangelical Humility That the Son of the living God should be made of a woman was the greatest Instance of Humility that is imaginable Christ's Humiliation was gradual there were these two steps in it viz. 1. The Assumption of our Nature 2. Obedience Active and Passive in that Nature These were the two gradual parts of the Lord Christ's Self-denyal but the former was the greater of the two That God should become Man was a greater argument of Self-denyal in Christ then that God-Man should become Obedient even unto death in that there is an infinitely greater distance between God and man in respect of Being then there is between Man and death for God is of an Infinite Being and Man but of a finite and limited capacity whereas in a sense it is as Natural for Man to die as to live That He who for Nature was co-essential with God should become co-essential with man That He who for Dignity was co-equal with God should become a * Isa 53. 11. Mat. 12. 28. Phil. 2. 7. servant That He who for Time and Duration was co-eternal with God should condescend in the fulness of the time to be made of a woman That Christ should be made of Her whose Maker he was Is not that Humility That the Incomprehensible Majesty of Heaven * whom 1 Kings 8. 27. the Heaven of heavens cannot contain should stoop to nine moneths confinement in the wombe of a poor Virgin That the Glory of God should fill a Tabernacle of Clay That * the High and Lofty One should pitch in dust and Isa 57. 15. ashes That the Sun of Divine Glory should suffer an Eclipse by the Interposition of Earth O what a stupendious condescention was that Beloved Heaven seemed in this to have been wholly devoted to Man The whole Trinity ever admired be Free Grace seems to have been Self-denied here The Father was in a manner denyed to his Dear and only Begotten Son and the Son to Himself to his Connatural Glory which he suffered to be clouded for a time in condescending to become Man as he was to life it self in condescending to die like a Man though he thought it not robbery to be equal with God yet he made himself of no reputation he degraded himself and took upon him the form of a servant and was made in the likeness of men c. Phil. 2. 6 7. * Quo nate Dei Quo tua descendit humilitas c. Aug. lib. Med. cap. 7. pag. 698. Tom. 9. Basil 1569. Whither O Son of God! Whither descended thy Humility I have been proud and thou bast been humbled c. 4. Evangelical Wisdome That the Saviour of mankinde should be the Son of God made of a woman is an Instance of astonishing Wisdome What 1. That God should contrive such a method of salvation as that he could punish sin and yet spare the sinner What is that other then the plot of infinite Wisdome God did punish sin in the Nature of sinners and yet did spare the persons of sinners Justice received satisfaction in our Nature and yet Mercy was glorified in the salvation of our Nature and which is a glorious soul-refreshing truth the same Justice which obliged God to punish sin in our Nature doth now oblige him to pardon sin in our Persons 2. That God should at once glorifie both Justice and Mercy in a Saviour is the memorable product of Divine Wisdome Those two Attributes viz. Justice and Mercy are both at once glorified in Christ Justice In that God did indispensably require satisfaction in order to the sinners salvation Mercy In that God did from an impulse of free Love to sinners provide a Surety and Mediatour in order to satisfaction God satisfied Himself in Himself So that here is a sweet Attemperation so to speak of Justice and Mercy Those two Attributes however they may seem to represent God with a contrary Aspect yet are as it were reconciled in Christ Here Mercy is acted in the severest piece of Justice never was there a more severe Act of Justice then that God's own Son should become a sacrifice rather then Justice should not be satisfied Again Never was there a more signal Act of Mercy then that God's own Son should become a sacrifice rather then Mercy should not be glorified O the Wonder-working Wisdome of God! Had God called a General Assembly of the Peers of Heaven those Celestial Intelligences they could never have devised such
Jewish Policy 2. The second was his subjection to the Ceremonial Law and thus Christ was Circumcised Luke 2. 21. It was in pursuance of this Law that Christ went up three times in the year to Jerusalem to wit at Festival Solemnities according to that in Exod. 23. v. 14. Deut. 16. v. 16. c. 3. The third was Christ's Obediential Conformity to the Moral Law which was two-fold viz. 1. Original 2. Actual 1. The former was the Native Righteousness of Christ's Person Christ is the only Person that was born holy Adam was created holy every Believer is in sanctification made holy but Christ the immaculate Lamb of God was born holy 2. The latter was Christ's Actual Obedience which again was two-fold viz. 1. Active 2. Passive 1. That was the Legal Righteousness and Obedience of his Life answering to the Active condition of the Law Do this and Live 2. This was Christ's Passive Undertakings in behalf of Mankinde it implies his voluntary submission to the Curse and Malediction of the Law to a miserable life and an accursed death to a Cross and a Curse at once not only nostro bono but even nostro loco in our room which the Socinians deny in answer to the poenal demands of a violated Law and the Threats and Comminations annexed In a word the Apostle in saying Christ was made under the Law doth intimate the Quality and Nature of his Estate of Humiliation Vse This should stir us all up to thankful admiration O the wonderful condescention of God Christians What That He who made the Law should be made under the Law That the Scepter Royal and Legislative Power of Heaven should stoop to Obedience Here the Law-maker was made under the Law Here God was subject to his Subjects Law This is the only case wherein be it spoken with reverence * In forma fervi scipso minor est Aug. de Trin. lib. 1. cap. 7. God was subject to Himself O Beloved This is at once matter both of Thankfulness and wonder 2. Christ's Portion lyeth in these words To redeem them that were under the Law that we might receive the Adoption of sons This was the great designe and Love-plot of the Son of God in assuming to himself our Nature here are specified two great Captial Priviledges accrewing to Believers from and by the Son of God Incarnate viz. 1. Redemption 2. Adoption Of which hereafter The Theam that I intend to pitch upon and prosecute is the Incarnation of the Son of God That great Mysterie 1 Tim. 3. 16. of Godliness the very Sun-shine of the Gospel and all Evangelical contrivances in the Application whereof I may very pertinently take into consideration those signal Benefits viz. Redemption and Adoption But when the fulness of the time was come God sent forth his Son made of a woman Here is asserted the Incarnation of the Son of God where we have four Observables viz. 1. The Subject Matter out of which Christ's Body was made 2. The Manner of the production of it 3. The Father's Commission 4. The Circumstance of Time when c. 1. The Subject Matter out of which Christ's Body was made was the very substance of the Virgin Mary its Material and Passive Principle she was the * Vox Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notant Sexum aeque ac conditionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procopius woman mentioned in the Text. In Virginem introducendum erat Dei Verbum exstructorium vitae ut quod per ejusmodi Sexum abierat in perditionem per eundem Sexum redigeretur in salutem Tertul. lib. de Carne Christi 2. The Manner of the production of Christ's Body is intimated in the word Made Made of a woman It is observable that the Son of God is here said to be * made and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Begotten of a woman Christ as God was not Made but Begotten Christ as Man was not Begotten but Made Nor 2 Born of a woman Valentinus Schwenckfeldius Marcion the primitive Anabaptists Familists c. did grant that Christ was born of the Virgin Mary but denied that his Body was made of the Real substance of the Virgin now saith our Apostle by the impulse of the holy Ghost The Son was not only born but made of a woman In a Word In that the Son of God is here said not to be begotten nor to be born but to be made of a woman we may gather That 1. Christ's Body was a Real Body and a true Corporeal substance and not a meer Phantasme or Imaginary Body as Marcion and after him the Manichees did affirm the first Author of which Heresie was Cerdo saith * Tom. 6. lib. de haeres S. Augustine 2. This Real Body was made of the very Matter and Corporeal substance of the Virgin Mary and not a Celestial Sydereal or Elementary substance conveyed into the world modo transmeatorio through the Virgins womb or Belly tanquam per canalem * Si Maria non filium sed hospitem in utero gestabat Iesum quomodo dixit Elizabetha Beatus fructus Uteri tui c. Tertul. lib. de Carne Christi vel hospitium as through a channel or hespitage per Virginem non ex Virgine as the Valentinians and Schwenckfeldians vainly conceit 3. Excluditur concursus Maris the concurrence of the Male Sex and by consequence Natural Generation and sinful propagation is excluded Christ was ab Adamo but not per Adamum As sin and misery came by a Woman made of a Man without a Mother so happiness and salvation came by a Man made of a Woman without a Father Eve was from Adam without a Mother Christ came of * Therefore Mary is truly defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dei para Mary without a Natural Father So that damnable was the opinion of Ebion viz. That the Body of Christ was procreated of Joseph's Seed as also that of Helvidius viz. That Christ was not born of a Virgin he denyed the Virginity of the Mother of our Lord. The Son of God did assume to himself the Nature of Assumpsit Deus naturam peccatorum non naturam peccatricem Sinners but not a sinful Nature The Corporeal substance which he took to him was free from all impurity and corrupted Qualities by the omnipotent vertue of the holy Ghost the Active Principle as Aquinas and Efficient Cause thereof by the Preparatory Acts of whose purifying and sanctifying power the Bodily substance was fitted for Personal Vnion with the God-head for the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen lib. 3. Orthodoxa Fidei cap. 2. holy Ghost did come upon the blessed Virgin and the Power of the Highest did over-shaddow her Luke 1. 35. And thus we professedly believe that Christ was conceived of the holy Ghost viz. not as a Material cause but as a supernatural Effective and sanctifying Cause non
Affection a Body with its just Quantity and Trin-dimension even all the Natural Properties of Man considered as a Corporeal Animal Sensitive Reasonable Creature 3. There is between Christ and Mankinde a Communion of Infirmities The Son of God did assume not only our Natures and Essential Properties but also our Infirmities viz. 1. Natural Not Personal Infirmities Those were such as do generally accompany the Humane Nature as its common Attendants since Man's fall and prevarication from his Primitive Integrity and they were of two sorts viz. 1. Body-Infirmities as heat cold hunger thirst sleep c. 2. Soul-Infirmities as grief anguish and sorrow fear ignorance c. I mean * Ignorantia pura Negationis Non ignoravit aliquid privative quod tenebatur scire sed nescivit negative absque peccato quod aetati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conditioni non competebat Dr. Prideaux Manuduct ad Theol. Polem loc 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. lib. 3. cap. 21. Negative Ignorance that was ignorance not of that which he ought ex officio to have known but of that which was not congruous for him quoad statum according to his condition to know and thus Christ is said to be ignorant of the particular day and hour wherein he himself is to come to judge the world Mark 13. 32. These and such like infirmities did the Son of God take upon him but not Mens Personal infirmities as blindness lameness dropsies gouts consumptions c. which are not universal or necessary concomitants of the Humane Nature but attend upon Persons rather then upon the Nature and proceed from some particular causes as the malignity of the Constitution the inequality of the Temperament the predominancy of some corrupted humour or such like not incident to Christ 2. * Christus similu suit carni nostra peccatrici nâ—n in culpa sed in pâ—na Lombar Sent. lib. 3. dist 3. lit D. Infirmitates miserabiles non damnabiles poenales non Peccatrices Dr. Prid. Montidust ad Theol. Polem loc 3. Infirmitates merae privationis non pravae dispositionis Penal Not sinful infirmities Christ's infirmities were miserable but not damnable the infirmities of sinners but not the infirmity of sin which is not only an imperfection but an infection now Christ was the holy and just One free from all both Natural and Personal guilt Christ was by way of Passion here on earth as he is now by way of compassion in heaven touched with the feeling of our infirmities yet * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Chalced. Inter Trinitatem hominum infirmitatem iniquitatem Mediator factus est homo non iniquus sed tamen infirmus ut ex eo quod non iniquus jungeret te Deo ex quod infirmus propinquaret tibi Aug. Praes in enarrat 2. Psal 29. without sin Heb. 4. 15. Christ did partake of our infirmities but not of our iniquities The Son of God was in all things made like unto his Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. lib. 3. cap. 20. but that wherein we his Brethren are like unto Satan In a word Christ's Infirmities were wholly inculpable 2. As to the second thing proposed That the Son of God was made of a woman and is already come in the flesh is a truth which runs clear in the veins of the Gospel as the great Theam thereof The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word was made flesh John 1. 14. He was made in the likeness of Men and found in fashion as a Man Phil. 2. 7 8. In him dwelleth the fulness of the Godhead bodily Col. 2. 9. For as much as the children are partakers of flesh and blood he also himself likewise took part of the same Heb. 2. 14. Verily he took upon him the seed of Abraham Heb. 2. 16. He was made of a woman Gal. 4. 4. c. From these and such like Scripture proofs it is evident that the Son of God was made of a woman he being the only true Messias who was promised from the beginning and prophesied to come in our Nature which yet the incredulous Jew will by no means admit of what is Gospel-testimony to him But 2. This Truth is also clear from the manifest accord and consent of the Evangelist St Luke his History of the Nativity of Christ with the Prophetical Predictions concerning 1. The particular Time of the Messias his coming Gen. 49. 10. 2. His Family and Pedegree Jer. 23. 5. 3. His Virgin-Mother Isa 7. 14. 4. His Country Mic. 5. 2. 5. His Condition Isa 53. 2. which is apparent to any that compare them together Yea 3. The 1. Prophesied places of the Messias 1. His Birth 2. Education 3. Teaching 4. Suffering are destroyed and 2. The prophesied time of his coming is elapsed Ergo c. It was prophesied 1. That Christ should be born in Bethlehem Mic. 5. 2. 2. That he should be brought up in Nazareth Isa 11. 1. 3. That he should enter into Jerusalem while the second Temple was yet standing Hag. 2. 7. 9. Zech. 9. 9. compared and in this sense it was said and verified that the glory of the second Temple should exceed the glory of the first Temple 4. And that under the fourth Monarchy Dan. 2. 44. That was the Roman Empire which together with the other three viz. the Syrian Persian and Grecian were subverted by him the King of Kings The Stone out out of the Mountain Dan. 2. 45. whose Kingdome is firm and everlasting and destructive to all Kingdoms contrary to it 5. That the Scepter should not depart from Judah nor a Law-giver from between his feet till Shiloh that is the Messias came Gen. 49. 10. But Bethlehem Nazareth Jerusalem and the Temple are razed and destroyed the fourth Monarchy is totally subverted The Scepter is wholly taken away and departed from Judah For the better understanding whereof we must know that the Scepter that is the Jewish Form of Government continued until the time of Herod the Ascalonite an Idumean Vid. Joseph Antiqu. lib. 14. a Proselyte-Jew who began to reigne in Judea about thirty and three yeers before the Nativity of our Saviour being created King of Jury by the Roman Senate He in the thirtieth yeer of his Reigne slew the Jewish Sanhedrin a Convocation in whom did reside the Legislative pre-eminence and so deprived the Jewes of the Scepter and Principality and defaced their Government which was afterwards at the destruction of Jerusalem with all their Fundamental Lawes and Civil Customes and Rites utterly abolished insomuch that there remained no form nor face of a Commonwealth at all among them as before Now near upon this time Shiloh that is the Messiah came being lineally descended of the Royal Tribe of Judah Ergo c. Nay 4. Not only Prophetical Predictions concerning the Messiah but even the Messiah his own Predictions are fulfilled O that the poor Jew would hearken to this Had I to do with a Jewish Synagogue I