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 Peter 2:22. The apostle tells us, "He was holy, harmless, undefiled, separate from sinners," Heb. 7:26. 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 this union, are very many; I shall instance in some: As

1. That the manhood hath 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 shews 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 fulness of his Deity, and by an hypostatical union in the humanity of Jesus Christ. "In him dwelleth all the fulness of the Godhead bodily," Col. 2:9. 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 the manhood is in a nearer familiarity with the Godhead than any other creature; whether men, or angels; as sometimes he said, "My Father and I are one," i. e. one essence; so he may as truly say, The manhood and I are one, i. e. one person for ever.

4. That the manhood of Christ, according to its measure, is a partner with the Godhead in the work of redemption and mediation; as he is Emmanuel in respect of his person, so he is Emmanuel 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," John 20:17. 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 in any ways capable of. I know it is said, That "Jesus increased in wisdom, and stature, and in favor with God and man," Luke 2:52. 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 it is infinite; the other of unction, (which is all one with grace habitual) and that it 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 fulness we receive grace for grace," John 1:16.

3. For the communication of the properties. It is a kind, or 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 whichsoever 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 Godhead, and God; the manhood, 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 Godhead suffered, or the manhood created; but we may truly say, that God suffered, and man created; because the persons which those concretive words imply is one; and all actions, passions, and qualities agree really to the person, though in respect sometimes of one nature, and somtimes another: thus, "God purchased the church with his own blood,” Acts 20:28. Not that the Godhead shed blood, but the person which was God: and thus the Son of man talking with Nicodemus is said to be in heaven, John 3:13. Not that the manhood 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 Godhead, 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 his manhood, 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 Godhead 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, and 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, in judicio de dessidio cœnæ Dominica) "Whether Christ's body be every where?" They answer, That locally it is but in one place, but that personally it is every where. Now if they mean, saith he, That in respect of essence, his body

is finite, and confined to one certain place; but in respect of the being of substance, or of his person, it is infinite, and every where, they say the truth; and there is no difference amongst us." Happy are the reconcilers of dissenting brethren: "unto their assembly, mine honor be thou united." 2. The effects or benefits of this hypostatical union, in respect of Christians, or 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 Deity: 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," Eph. 5:30. And as this conjunction is immediately made with his human nature, so thereby we are also united to the divine nature, 2 Pet. 1:4. Yea, the person of the believer is indissolubly united to the glorious person of the Son of 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 loadstone, 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 ef fectually, 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 Saviour! thou art more mine than my body is mine, my sense feels that present, but so as that I must lose it, but my faith so feels, and sees thee present with me, as that I shall never be parted from thee.

2. It is a very near union; you will say, How near? If an angel were to speak to you, he cannot fully 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, 1 Cor. 4:17. See what one friend is to another, as Jonathan and David, 1 Sam. 18:1. Who were said to be woven and knit, each one to another: see how near the father and the child are, how near the husband and the wife are, Isa. 62:2. See what union is between the branches and the vine, the members and the head: nay, one thing more, see what 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, said Paul, but Christ liv. eth in me," John 15:5. 1 Cor. 12:12. Gal. 2:20. 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 marvellous 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 sin: 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," Jer. 32:40. 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, said God, I will put my fear in thy 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 me from the love of God in Christ? Shall tribulation, distress, famine, nakedness, peril, or sword?" Rom. 8:35. 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 the 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 sins, 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 Apollos, or Cephas, or the world," &c. 1 Cor. 3:21.23.

Hitherto we have taken a view of Christ in his mother's womb, and O what marvels there! Did ever womb carry such 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.

THE birth of Christ now follows. Now it was that the Sun of righteousness should break forth from his bed, where nine months he hid himself as behind a fruitful cloud: this was a world's 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," Isa. 7:14. 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 Melchisedeck, without father or mother, Heb. 7:3. 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, and 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 prophecy, the patriarchs typify, the types foretel, God promiseth, and the Son of God performeth; when he was born, angels ran errands, Gabriel brings tidings, the glory of heaven shines, a star displays, and the 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," Luke 2:15. If we step but one step into his lodging, heaven's wonder is before our eyes. Now look upon Jesus! look on him as in fulness of time, he carried on the great work of our salvation; here now you may read the meaning of Adam's 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?" Mat. 1:25. What a strange birth is this? Look on the babe, there is no cradle to rock him in, no nurse to lull him, no linens to swaddle him, scarce a little food to nourish him; look on the mother, there is no midwife's 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's 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 facedness 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," John 15:5.

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 the trees the vine is the 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 the fruitfulest; and therefore it is called "the fruitful vine," Psal. 128:3. 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," Phil. 2:7. But he was the fruitfulest 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 a resemblance of him. I shall not prosecute the resemblance 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 were pressed out, only for the present, we will 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.