THE stjll-born nativity, OR A Copy of an Incarnation Sermon, that should have been delivered at St. Margarets-Westminster, on Saturday December the five and twenty, 1647. in the afternoon, by N. B BUT Prevented by the Committee for plundered Ministers who sent and seized the Preacher, carried him from the Vestry of the said Church, and Committed him to the Fleet, for his undertaking to Preach without the licence of Parliament.  
NOW Published by the authority of that Scripture which saith, Preach the Word, be instant, in season, out of season. 2. Tim. 4. 2.  Isaiah 37. 3. 
This is a day of trouble, and of rebuke, and of Blasphemy: for the Children are come to the birth, and there is not strength to bring forth.  
LONDON Printed for their sakes who love our Lord Jesus and his Birth day: Anno Dom. 1648.   

To the whole Congregation of believers assembled at saint Margerets Church in Westminster, on Saturday December the 25. 1647 in the afternoon, Grace, Mercy, and Peace, from God the Father and the Lord Jesus Christ.  
Worthy Christians,  
I Had at the appointed time of preaching, the same judgement befell me which befell to Zacharias the Father of John Baptist Luke 1, 20. When I thought to have spoken unto the people that waited for me, and marvelled that I tarried so long, I was struck dumb and not able to speak. And could I conceive it had been done by an Angel I should (as a cause of it) suspect in myself the sin of unbelief. But, as it is, I am constrained to use Zacharias his way of expressing my meaning. On the day of your meeting in the Temple I could only beckon but remained speechless, whence you all perceived I had seen a Vision in the Vestry: and were not long in suspense what kind of one it was. But whatsoever it was I was transported or carried away with it, and am yet dumb by it.  
But as the angel, though he struck Zacharias speechless, yet took not away his writing tables, v. 63. So I conceive by the tenor of that order which commands a constraint both of my tongue and heels: I am not interdicted the liberty of Pen and Paper, but I may lawfully use both without contempt.  
And so by this means I shall (saving my regard to authority) now acquaint you with that message of God, I should then [viva voce] have delivered in your hearing.  
It is true▪ I in this Sermon represent as in a Sciagraph all the joints of the History of Christ: but insist only on the blessed mystery of the union of the two natures (God and Man) in one person without reaching unto his birth; or so far as his conecption by the wholly Ghost. Nor indeed as it falls out is there any need I should put forward to speak of his Nativity though that were properly opus diei the work of the day, For all the circumstances do sufficiently proclaim the Nativity and are now newly revived. Was all tho World taxed, Lukt 2. 1. when the Messiah was borne? Alas for the day of the Lord! It is so now. Was their no room for Christ in the inn, Luke 27? There is none for him now in the Churches▪ Were there Wisemen that sought to worship him, and a Herod that under pretence of worship sought to destroy him Mat. 2. 1? It was so now: there were that came to Church to worship Christ, and there were that came to apprehend his Ministers. Was there a voice heard in Ramah, lamentation and weeping, and great mourning, Mat: 2 18. There is another Rakehell whose child is not, if the news of Cornhill be true, do these things cause a necessity of Christ his going into Egypt the sons of Israel's quondam bondage Mat: 2 18. There will I fear (but O the good God prevent that necessity) be such another violence, to drive us to such another flight, Lastly was that Herod not long-lived: Mat. 2 19? I prophesy no eternity to the men of his carriage: psalm 55 23.  
But beloved, I must once more crave your patience, for I must leave you and wait upon the Committee. Whom as Gentlemen I respect as in Authority I honour: as my Enemies I love, bless, and pray for: Mat. 5, 44: and (that I may perform all the duties I owe upon that score) I shall labour to do good to: I must tell them that I have read a story of Tiberious the Emperor. That he (upon the relation which Pilate made unto him of our Saviour) had an intention and to that purpose signified his meaning to have Jesus of Nazarath reputed and received among the Roman Gods. But the Senate of Rome withstood it, because that Honour had been given him by such as never asked their consents. But after this I provoke any Historian to show me where that great council did ever any act either Honestly, Wisely, or like true Romans: but were made the properties & instruments either of the Caesar's lusts, or soldier's villainies. And now I wish these men seriously to advise how much short this insolence is of the former? When men may not honour, Ministers may not preach Christ without their Licence under pain of imprisonment without bail or main prize. I speak not this out of stomach for what I suffer, but as heartily as I would beg pardon for my sins do I wish them a better exit, hoping yet they may acquire a better and more glorious conclusion than these distempers can promise or the Roman council had.  
And now I return to give you an account of that which otherwise Might seem strange. Which is that way of application you shall meet with all, reversed upon myself. I confess it is not usual; nor indeed proper for one that speaks to others. But first, as it is the Minister of Christ's part to appear in innocence a Dove, Math: 10 16: So as the Doves feed their young ones with that which themselves have taken down: ought Preachers to digest in their own breasts, and be fore-tasters of that spiritual food they divide to others▪ and this I had laboured to do. Secondly these meditations being now to be read, not heard: I thought good so to dispose them, that each Reader might as I have done suc● in the juice and influence of them: and by reading as it were engage himself upon the practical part of them. Unto both which no way so organical as prayer. And I do humbly pray that every Reader may be also a believer, and have a heart open as well as an eye. For I conceive (with humble reverence) that the gospel if it go no further than the eye or ear is mortiferous and deadly, a killing letter. But if it be transmitted to the more noble and vital parts it is sovereign, Food and physic, Meat and Medicine. Christ in the Flesh, may vouchsafe to accept the Stable and the Manger but coming in the Spirit he must have a Temple to entertain him. And by so providing, we shall supply what was wanting not at Bethlem only, but at Westminster also. If any of you should be so ignorant as not to understand what I would be at in all this. I must tell you that though I cannot assent to the mind of them that would have the observation of this feast superstition; yet you that give place to the devil Eph: 4. 27. are more injurious to Christ then any, sin, sin, that is it must be taken down, it was sin and the devil that snatched this bread of life out of your mouths that sent me to Prison Revel. 2. 10. Can you (knowing what Christ is) think to honour Christ in commemoration of the Nativity and at that season so shuffle the cards that sin shall be Trump in every dealing. Remember John Baptist must be born before Christ You must Repent if the kingdom of God be at hand It is certain that that Spirit which confesseth that Jesus Christ is come in the flesh is of God, 1. John. 4. 2. and so on the contrary the Non confessor thereof is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That Spirit of Antichrist, vers. 3. I remember St. Augustin, with a great deal of pains proves every heretic to be a denyer of the coming of Jesus Christ in the flesh whatsoever his heresy be. But methinks Origen with much more ease and plainness shows that the best way to confess Jesus Christ to be come in the flesh, is by not committing of sin; unto which purpose he lays that text, 1. John 3. 8. & 9 to the forementioned 4. c. 2. v. where in 4, Chapter to Be of God is the Predicate to this Confession as the Subject. And in the 3. Chapter to be borne of God is the Subject and not committing sin is the predicate. So that not to commit sin is the remote (and but once remooved] definition of the confession of Christ's Nativiny, or coming in the flesh. So that the commemoration or confession by way of Observation of the Day to the end is not Antichristian (they were mistaken that advised the Parliament so) But the drunkenness and Gluttony the Luxury & riot etc, These are Antichristian, & so far Antichristian that where these are! Men (even when they would confess) do deny Christ Jesus to be come in the Flesh. And of these since the secular magistrate distinguisheth not it behooveth us Ministers to be careful. For though I know not what State arguments there may be to prove the Holly & Ivy superstitions: yet when these things shall be set up, sooted and smoked with the sins of Intemperance and excess, I shall think them fitter trophies of a Chimney-sweepers Birth day, than a Saviours, When we shall eat and drink and rise up to play, I must think these are Ceremonies fitter for the golden-calf which Aaron made in Horeb: then the lamb of God that taketh away the sins of the world. And verily (let me be angry in it) I judge it a cause of greater fear and danger than a Prison or a goal, lined with a good conscience, This therefore was my first intention to persuade you all by renouncing sin to celebrate the feast of Christ's Nativity for then we best testify the belief of his coming when we most fear to offend him or his father. And in this way I would be glad to keep Christmas with any one Being very desirous that all you which would have heard me that Day had been both almost, and altogether such as I am, Except the Fleet.  
Which I must confess I take very pati●ntly; blessing God that it overtook me not in any evil deed, but in well-doing or at least the intention of it. Neither shall the error of the Committee in sending me to it, (And O that it were the greatest they are guilty of) make me forget the joy of Christ's Incarnation, or the Good will towards men the Angels sung. They are Men so was my Redeemer, for whose sake, and through whose Grace I can suffer greater wrongs than these and yet never hate the Men. Indeed there is somewhat in it that is not Man but devil To make men dumb as to matters of Duty and Faith: that is the Act of the unclean Spirit Math. 12 22: It is that hath [in a sense] made me lame so that I cannot walk. But if it hath made me Dumb and Lame. it hath made them deaf▪ and blind. And truly Without a Miracle I fear neither of us are like to recover. And because my infirmity is but an appendent to theirs, I shall heartily pray for them, that they may receive their sight even in this their day that they might see the things that belong to their, the Churches, and the kingdom's Peace: That Christ would say Epphata: Be opened. That they that have ears to hear may hear What Christ himself hath said himself to them, to me, to the Parliament and all: Mat: 22, 21. Give unto Caesar the things that are Caesars; & unto God the things that are God's. And then I doubt not (for I suffer but by sympathy) but I shall be able (with him Acts 38:) to walk and to praise God. unto which time whether it be the pleasure of God, to prolong my days I know not (for it hath some analogy to that time whereof our Saviour speaks, when he saith many Kings & Righteous men have desired to see and have not yet seen.] but this I resolve on: While I live not to cease day and night, praying for the hastening of it. For the time we live in now (I am confident) is part of that mentioned Mat. 24: 21: Except these days should be shortened no flesh can be saved: and the Promise which closeth the same verse: it revives me doubly in relation to the general with hope: to my own particular with care: to give all diligence to make my caling and Election sure. 2 Pet: 1▪ 10. The Elect (that is they that add to their Faith; virtue, and to virtue knowledge, and to knowledge Temperance, and to Temperance Patience, and to Patience godliness, & to godliness brotherly kindness, and to brotherly kindness Charity) have an interest in better times. For their sakes these days shall be shortened. wherefore God stir up your hearts to endeavour be of that Number & to increase it. Neither is this spoken by way of pharisaical imposition to ease myself but what ever others intend, it is my resolution (and the good Lord keep it for ever in the purpose of my heart) to begin this only saving health in stead of all others, psalm 116 18. For believe it I am very sensible we live in the worst of times, and that I am one Christ Jesus came into the World to save that is to say the chief of Sinners.  
And From the Fleet, January 8. 1647. Your Debtor in this service N. BERNARD.   

THE STILL▪ BORNE natjujty OR A Sermon of the glorious Mystery of the Incarnation of our Lord and blessed Saviour Jesus Christ Both God and Man; To have been delivered at St. Margaret's Church in Westminster on Saturday December the five and twenty 1647: Being Christmas day.  Text. John 1. 14. And the Word was made Flesh, and dwelled amongst us. 
THe Prophet Ezechiell before Christ, and St. John the Divine after Christ: had both one, and the same Vision (Ezech 1. 10. Rev. 4. 8.] of four beasts or living Creatures. That had the faces of a man, of a Lion, of an ox: and of an Eagle. Which faces Saint Gregory the great, applies to Christ, As that of a man: for his Birth and bowels of Compassion. That of an ox: for the Sacrifice of his Death, and Plough of Doctrine. That of a Lion: for his open eyed sleep, (that is) his life in death, and strength in Resurrection: rousing himself from the grave as a Lion from his den. Lastly that of an Eagle for his ascension into Heaven, leading Captivity captive. Others apply this vision to the four Evangelists, affixing: first the Face of a Man to St. Matthew: because he begins his Gospel with the Generation and Nativity of Christ. Secondly the Face of a Lion to St. Mark: for he begins his Gospel with that prophecy of John Baptist: The voice of one crying or roaring in the wilderness. Thirdly the face of an ox to Saint Luke, Because he begins his Gospel with Zacharias priesthood and Sacrifice. Lastly the face (to our present Evangelist Saint John) of an Eagle: For he in the beginning of his Gospel acts perfectly both the parts of an Eagle which we read of, Job 39 27: and 30. First like an Eagle mounting up on high to speak of the Divinity of Christ to such an height, that the sublimest of the Heathen Philosephers stand at a Gaze admiring the mounty. And this he doth from the first to the sixt verse. Secondly like an Eagle immediately stooping to the Carcase, Mat. 24 28: (For where the body is thither will the Eagles be gathered together: Luke 17 37.) And this is done in the words of this verse: And the word was made flesh &c. Which words taken altogether, most excellently in a very few syllables, expresses all the notable, and most worthy-to-be-considered parts of Christ's whole History: So that we want understanding, the text wants nothing to be accounted a complete Gospel.  
Aquinas distinguisheth Christ's life on earth into these four divisions: first his ingress or coming into the World. And this we have in the former part of my text and the word was made flesh. Secondly into his progress or going on in the World. Thirdly into his congress or dealing with the World. Fourthly into his egress or going out of the World. And these three last parts, may be understood in the latter part of my text [and dwelled amongst us] if the original word (which is no more) but (he Tented or Tabernacled among us be duly known.  
But to go on: His ingress or coming into the world is by some record to be threefold. First in Carne in the Flesh. Secondly in Spirity in the Spirit. Thirdly in judicio in the last judgement. The first is a coming Ad homines: John 1, 11. unto men. The Second is a coming In homines Rev. 3: 20 Into men. The Third is a coming Contrae-homines Jude 14 against men.  
His progress in the World likewise appears to be threefold. First Locomotive in respect of place of abode. And then the gests of his progress are 1 Bethlem, 2 Egypt, 3 Nazereth, 4 Jerusalem. Secondly natural by way of augmentation growing 1 For mind in wisdom. 2 For body in Statute. 3 For success, in favour both with God and man. Luke 2: 52. Thirdly official by way of undertaking: 1 In circumcition the fullfilling of the Law. 2 In baptism the Preaching of the gospel.  
His congress or dealing with the World is fourfold. First with Men, in his Conversation. Secondly with Satan in his Temptation. Thirdly with men's sins, in his Preaching. Fourthly with men's Sicknesses and infirmities, in his miracles.  
His egress ongoing out of the World contains (besides those memorable passages about his Passion, Resurrection, and ascension) all those Testamentary provisions by him made against his departure for succeeding generations▪ Whether Commissions for his Ministers, Legacies for his friends, or seals (which we call Sacraments) for proving and confirming of his will. These are the heads, of the History of the Gospel.  
And now, Beloved (were it suitable to the consideration of the season or of my stay here) I could without any great travel fixing one foot of the Compass in the centre of this text: with the other fetch in all these points (though never so vast a latitude) within a just circumference of without any excentricity. But I had rather make another and more profitable use of them, whereunto the review and consideration doth directly lead me.  
And That is: to admire the Infinite goodness of God in all this, to wretched mankind: Who being in this Earth a stranger, and a straggler, without either friend, or acquaintance, in the midst of enemies, dangers, and mischiefs, many snares, no sure footing.  
Sic erat instabilis tellus, innabilis unda. Sin procuring, Satan bringing great woe & wrath to the inhabitants of earth and of the Sea. Such is the mercy of God, toward so great his blessing upon Man (at whose hands yet mankind had merited no such kindness, but rather curses.) that whether, he be to be borne, or to grow, or to go in, or to deal, or to encounter with, or to die out of the world: He hath given his own son to be, Duxque comesque viae et vitae a guide and companion to him of life and way. And (what ever other men do think of it) when I consider. That to be Borne to Grow, to Live, and to die, be things common to me and my redeemer, I cannot choose but cry out.  
O Lord my God since in these states thou hast (so far as only nature goes) fashioned us alike▪ let these lineaments and parts in me which sin hath drawn, and overcast with the black coal of guilt be filled up with the colours of my Saviour. That through the beauties of his holiness (as he glorified thee on earth, so) in my life and death I may show forth his praises, and virtues who hath called me out of darkness into his marvelous light.  
And so without hopes of further commerce with them (as to discourse) in this place, I dismiss the latter part of my text & with it the 3. last general branches of the Gospel History of the life of Christ, betaking myself to the former part both of the Division, and of the text which speaks of Christ's ingress into the World, And the word was made Flesh. And therein of his coming in the Flesh only.  
How Christ is called the word? If we should show, it would engage us upon a discourse of that other mystery of the Trinity unto a length prejudicial to our present business: or if we should show how Flesh is put for our whole nature, & why? It would run us, at this time, out of breath. I proceed therefore to the substance of the words, The Incarnation of Christ Jesus. And therein consider.  
First the union of the two Natures God and Man in this mystery.  
Secondly the Conception of Jesus Christ by the Holy Ghost.  
The Nativity or Birth of Christ of the most blessed Virgin Mary.  
In speaking to the union I have four things to go through withal: first to show the several unions in Christ. Secondly, the signification of this word person, Thirdlly the manner of the Union, and Lastly, the Reasons of the Union: And of the first thus much.  
There are in the person of Christ three unions and ale-immediate, first the union of the Deity to the soul: Secondly the union of the Deity to the body; And Thirdly the Union of body & soul together: the two first werenot of nature, nor of merit, but wholly supernatural: And so not subject to separation by force of any nature, all action or passion But the third being natural, did leave a place for suffering and separation: So that when Christ suffered death, the Deity forsook neither soul nor body, only the body was forsaken by the soul.  
The plurality of which substances and unions notwithstanding, Christ must be considered but as one, that is in person▪ Which word that you may understand aright: know that it is derived a personando which is distinct sounding: And is nothing else in logic but what a noun Substantive proper of the singular Number is in grammar (that is) one particular complete subsistence, which Logicians call an Individuum, but with this difference. That Person is a particular reasonable creature; whereas a particular thing if it be unreasonable, as a tree, or horse, etc, is not called a person: but by the schools a Suppositum, And in this sense Christ is said to be one: Not in nature (for so is no man in a strict sense: for the soul and the body of men, are of two different natures, as well as fountains or beginnings) But in person: wherein though there may be aliud et aliud, one and another thing, yet there cannot be alias and alias, one and another person: And so much for the meaning of the word person.  
Now for the manner of this union, we must know that things are united or made on many ways: As 1 Faedere by a covenant, as Christ & the faithful: And this may make one body but not one person. 2. By transmutation as Snow and Water, but this makes one substance as well as suppositum, but so is not Christ. 3. By aggregation as many materials united make an house, but this is violent, and not voluntary: as was Christ. 4. By composition as body and soul, make one man being united; but this is natural, and so is not the union of the Deity to the Humanity in Christ. Lastly therefore by Assumption and this is singular; proper to Christ alone. For the clear avoiding of old and dangerous heresies, and errors which have risen about this Article of our Faith, we conceive it not unnecessary to deal warily with those terms and words which we borrow from the Latins in expressing our mind in this matter, such as are union Assumption, &c. As in this nice and narrow sense. To Assume and to unite do equally belong to the same Agents: But to be united and to be Assumed cannot be praedicate equally by the same Subjects: Concerning the former, it will appear plainly by and by. For the latter, the difference is thus, To be united may not unproperly be attributed to God and Man in thus speaking: God was united to Man, and man was united to God, and with this not a Caviller will find fault: But to say (as on the one side truly Man was assumed to, and by God: so on the other) God was assumed to or by Man were erroneous in itself and dangerous in the consequents. For Relation we must allow to be in God, if we acknowledge a Trinity of persons, but suffering, we dare not impute, lest with it we make him also changeable: Now to be united here, is only a term of Relation, but to be Assumed is always a term of Passion.  
To assume and to be assumed are words expressing, doing, and suffering and in the present matter divide unto us God and man; God the Agent, whose part therefore is to Assume. Man the Patient or sufferer, whose it is therefore to be Assumed. To Assume as it is a compounded word, so it doth signify a double action, the first is taking: the second is application, taking to, The first is called principium: the second is called terminus assumptionis. The first belongeth to all the three persons in the Trinity. As the father did take and give the human nature to his Son as he saith, Lo a body hast thou given me. So the Son did take [not the nature of Angels (saith the same Apostle) but the seed of Abraham, so likewise the Holy Ghost did (whose it was, to sanctify the nature assumed and by whom also we believe it was conceived) take our nature in the first act. It was taken not to the father: nor to the Holy-Ghost: but to the second person which is Jesus Christ.  
In the thing assumed it is worth our consideration: 1. Negatively to observe that when God took our nature he separated it from sin and personality; he took not our sin for that was contrary to his nature: He took not any person of man at all, for that was contrary to his unity, for so there should have been Two Persons in the second person of the Trinity. As therefore our nature that was assumed received fullness of grace from that most holy nature which assumed it; So it owes its personal existence to the second person in the Trinity, (having none of its own) to which it was united. 2. Positively learn what we mean by our nature, for Nature in Scripture is sometimes put for the corruption of our nature as Ephes. 2. 3. but so Christ took not our nature unless it were by way of imputation: For this is the Nature which by the schools is always opposed to Grace. Sometime in Scripture it is taken for some part of nature, as for Reason only Rom: 2: 14: Or for sense only. 2. Pet: 2: 12: Iude. 10. but so Christ took not our nature, that is some part of our nature. For that were to fall into the error of the Appollinarians and Monothelites.  
By Nature therefore we understand (not one or some) but all the partt of nature (whether essential as soul and body: or integral as the soul's faculties and the bodies Members) united; as also whatever flows from the Principles of nature, as Growth from Vegetation, Eatting, Drinking, etc from sense, Discourse, and speech from reason, not refusing the very infirmities of nature, as in the soul Sorrow, grief, Anger, Pity Vexation: in the will the contradiction of the natural and physical part (though with subjection too) to the moral and deliberative in the understanding Negative Ignorance. And in the Body Hunger and Thirst, weariness and Weeping, Sense of Pain and mortality. Ine brief by nature we mean whatsoever is general to and in all men, so that it be not Grace or sin. For nature is that which grace nor sin nor gives nor takes away, but is only perfited and Sanctified not added by Grace; corrupted and vitiated by sin, not extinguished. again that is natural in a man which may be well or ill used. Grace only cannot be abused, sin only cannot be well employed: Nature only may be the weapon of unrighteousness to sin, Or the instrument of righteousness to obedience: By which descriptions of nature, it will be no hard matter for an ordinary understanding to find out what in man was united and assumed to the Deity of Christ, in the work and mystery of the Incarnation.  
And now when a man considers the several immediate unions in Christ: and finds the supernatural unions of the deity inseparable, even where soul and body parts. He begins to be sensible of a natural combat between Flesh and Spirit (I mean) soul and body: Yet ending in an acknowledgement of the faithfulness of God in Christ transcending all other friendship. For look we after Damon and Pythias, Nisus and Euryalus, Theseus and Pirithous, Scipio and Laelius, Jonathan and David, Ruth and Naomi, (the only pair of Woman-freinds I never read or heard of) And we shall find these come short of the love between every man's soul and body! and yet these two are (in men) ready to fall out one with another to see their own falseness, discovered by the opposed faithfulness of God. So that the Soul, chargeth faithless dealing to the body, first recounting its care, study, pains, grief, joy, suffering, for the body; all which were the body away the soul might be freed from, as having no back to be clothed, no belly to be filled, no posterity to be provided for, no cheeks to blush, no nor any subjection to corporal strokes, nor temptation to sin, and yet how doth this accursed earth forsake me, (saith the soul) then, when if I am evil (and evil I am by conjunction with that too,) I must anticipate those woeful torments due for sin, while that lies steeping in the grave. Or if good (which I am by conjunction with Christ) then, when I have most use, and should have most joy of the body that unnaturaly sinks from me, Leaving me (indeed) to enjoy (but alone) the glorified Mansion of the Saints: wherein is the glorious body of my Lord, and my God, a most blessed and beatifical object. But wanting a bodily eye to apprehend that fullness which dwells in him bodily. I suffer a comparative imperfection which makes me cry out! How long Lord just and true? Where I owe; and without all weariness would and could tender all worship &c. But all bodily service I come short of, having (as before) no eye bodily to see, so [here] no knee to bend, no hand to lift up, no tongue to speak To the honour of him that sits upon the throne and the Lamb for ever.  
On the other side the body though slower, yet falls in heavier in the charge, and [like the Moon in the Hebrew Apologue against the Sun that would be divorced] recriminates thus. The Soul is false to me and unkind! For its care, study, pains, &c. are for its own Pride, and arrogancy. For when the soul is taken away a winding sheet, is as good to me, as salomans' Wardrobe: a grave as palace, yea an urn, as the universe! were it not for the soul's Vanity, nothing more thrifty than the belly, nor more hardy than back, the posterity nothing, glory or shame too late, strokes unfelt, temptations unaccepted, sin unperfited. I have been a true drudge to the soul an ungrudging slave, & [I see now an ill rewarded servant. My two feet have been teady to run, my two hands to work, My 2 eyes to spy; My two ears to harken; & my tongue [though but one, yet as busy as any two twoes beside] to speak: yea all my senses, and organical members, have been but the Pedees' & Posts, to bring home, the far fetched, and dear bought Dainties of experience, and knowledge, to the Lady {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} this soul. And yet see her faithfulness! If I have done evil it was caeca obedientia [and were she a Papist she by her own doctrine ought to suffer alone] she goes but before for a few more stripes which her knowledge demerits: I my ignorance notwithstanding shall be forced after to the increase of her torment as well as mine? if I have done well she anticipates my reward and crown and glory, leaving me [unwilling to part with her] a loathing to my friends, a companion to the worms: and brother to corruption; not affording nec beneficium salis so much kindness as salt, or a sercloth will do me: to keep me from stinking and putrefaction, And here is the regret of the two dearest friends nature ever knew Now observe how much kinder and constanter Christ is to both, then either to other: For beside that he is and does what ever each of these is or doth to one another, and that not only per modum efficientiae, as an Efficient working that good that is in them, but also per modnm eminentiae, by way of Excellency doing greater things for them both, than they are able to apprehend at present. Like a soul caring, studying, labouring, grieving, joying suffering for both: Like the Body going, working, seeing, hearing▪ speaking for both: Like a soul, to the Body informing and conserning both: Like a body to the soul serving both And all this in an ineffable and glorious way for the advancing of both: He doth further, when the soul is taken out of the body (as it were out of a sheath) take it into his hands does of the rust, forbisheth it, and brightening it with his own glory, Clothes it with Majesty Nay more, But I had need learue St. Paul's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unut terable words to express the happiness of it there. For the things which eye hath not seen to supply the want of sight, nor ears heard to make up the loss of bodily tears &c. are there ready to entertain it:  
On th'other side the Body, whose estate seems to be most deplored when friends avoid the sight of it, the soul in whose service it is either worn out or wounded to death forsaking it, hath notwithstanding the everlasting arms underneath it: treasuring it up for one of his jewels in whose sight the death of the Saints is precious: For no doubt God who telleth the wanderings, bottle up the tears, numbereth the hairs, and writes in a book all the part of his servants living: Can, & doth (though the grave cause all the joints to drop asunder, the bowels to engender worms, and a stinch; turns the pleasant eye balls, the sometime seat of delight, into a rotten jelly, dry the brain, consume the mucles, rack the whole to pieces, and then grind it again to dust) preserve each atom, and by a most inscrutable providence, keep every more of that dust, to the glorious resurrection. And this although not comparable in itself to the glory of the soul, yet hath in it an unspeakable weight of comfort.  
And therefore O My soul though I desire thee not to be so unnatural to cast of the body! Yet learn to know a truer friend, than my flesh, Let thy care be to gain and keep Christ, thy study to please him, thy labour to serve him, thy joy to know him, thy grief to offend him, thy suffering for him, rather, yea more than ever it hath been for this body of mine, who will stay longer by thee, prove kinder to thee then e'er that hath been or is like to be! And O My flesh! though I would not have thee unreasonable, yet begin to be sensible of a truer Guide, a constanter keeper, and a blesseder governor than ever my own soul hath or will be to thee: Let thy feet stand in the Gates of Zion, or be running towards the house of God: Let thy hands be working the thing that is good, Let thine eyes be lifted up to the place where Christ's honour dwells! And let this be thy Covenant with them! and make thy tongue to tell of his praise and speak good of his name that will restore all these (left to corruption by the soul) to become vessels of glory in the resurrection of the just, And in the mean time keepeth them that that not a hair of thy head shall be lost, And O thou very God of peace who when thou beginnest to take into favour lovest with an everlasting love (for such is thy Covenant) into protection never leavest nor forsakest (such is thy unchangeable nature) so take my soul into favour, my flesh into tuition, that both being sanctified throughout. My soul may long for thee, my flesh may cry out for the living God My soul love thee as it is beloved of thee and my body serve thee as it is, and shall be preserved by thee; for ever.  
Secondly when I contemplate the unity of Christ's person & therein consider, how near Man is brought to God, I am enforced to acknowledge all promised unions of God to man possible; all commanded unions of man again to God reasonable. The promised unions of God to Man are. 1. pastoral, He our shepherd we his Flock. 2. Economical, he our Master, we his servants. 3. Consanguineal, He our Father we his sons and Daughters. 4. Conjugal he our Husband we his Spouse here, his hride in the resurrection, his Wife for ever: and the like.  
In the first: his call, and our following, declares us one way. In the second: his command, and our obedience one work, In the third: his tender care, our dutiful honour, one Generation or Kindred. In the Last: his holy desire, and our chaste submission, one love.  
And all these unions made easy even to faith by the unity of Christ's person. He that gave us his son, how shall he not with him freely give us all things. The commanded unions, of man to God are, 1. Of Judgement that we, [as he doth] approve the things that are more excellent. 2 Of Will for election that we (as he doth) desire truth in the inward parts, and this is to choose the better part. 3. Of Affection, that we (as he doth] hate the evil and love the good: being merciful as our heavenly Father is merciful. 4. Of Conversation that we be holy as he is holy, perfect, as our Father which is in Heaven is perfect, that we purify ourselves as he is pure.  
And all this is but to be one spirit as the Apostle saith He that is joined to the Eord is one Spirit. And good reason! For God requires no more of us then St Paul did of the Galatians, and upon the same ground. Be ye as I am, for I am as ye are. O ye sons of Men be ye as Gods! And the Children of the most high, for the son God is God, yet for your sakes, became the son of Man. And O my soul, since thou hast no reason to doubt have faith to pray! Philosophy hath taught thee, That every Essence is an unity: not only in number, as opposed to multitude, but even in nature, as an undivided being▪ the desire of which last unity is the cause of sorrow in the sense of division. Thy sinful (and therefore woeful) experience hath taught thee to feel thyself involved in the curse of Simeon and Levi, to be divided and scattered: But this Mystery is that which teaches thee by the gospel to expect unity as a gift, to desire it as a benefit, On therefore my soul, take with thee, words, and say!  
O Lord: I am by sin either a solitary wild wolf, or at best a strayed sheep from the sold of peace: but by this I know thou canst, I hope thou wilt make the Wolf lie down with the Lamb, or cause thine own immaculate Lamb the Lamb of God to take away that sin which makes me a wolf in thy sight. Or if a strayed sheep, seek. O seek (according to thy promise) that which was lost, and bring again that which was driven away, bind up that which was broken, strengthen that which was sick, feed me upon a good Pasture, and on the high mountains of Israel fold me.  
O my God, I am by nature a fugitive, or a Captive: a Rogue, or a slave, without Master, or under a cruel Master, where my work is sin, my wages death, I sow the wind, and reap the whirlwind, but O thou great Commander of all hearts who rulest by love, and so makest thy service to be perfect freedom, I want a service, do thou entertain me, I am weary of my Old Master do thou redeem me, I yield to thy Yoke, accept thy condition, embrace thy Covenant; and for reward build upon thy courtesy. Thy Gospel shall be my Indenture, thy Sacraments the seals, thy son the undertaker of my truth; thy Holy Spirit and my own Conscience the Inward, thy holy Angels and the World the Eye-witnesses of my fidelity. Thy secrets I will keep, Thy commands I will religiously obey. Thy talents improve, Thy goods not wast, No contract will I make prejudicial to thy service, For this purpose I yield my ear to the awl and door of thy house, bore it, for I will not go from thee for ever.  
O Lord my God my poor soul is by sin become either an orphan to my sorrow; or a Bastard to my shame; either fatherless without God, or of a faulty Father, John 8. 48. The first is the object of pity, but the last of reproach. Thou hast promised to succour the first, but hast commanded thy doors to be shut against the last. Thou wilt be a Father to the fatherless, but a Bastard shall not enter into thy Congregation to the tenth Generation, O my God, my soul's substance is true borne, as in thy Creation: only, since sin an Orphan of grace, the Child of wrath, by nature! And so O Lord thy charge: Be a father to it! And like Jacob causeed to return to its father's House in peace: Indeed in quality it is base, of the lineage of the man of sin, and here the Crown is fallen from our heads, woe unto us, that we have sinned. The disherited may be restored, the fatherless adopted, the Stranger naturalised: but the bastard hath his BEND SINISTER or BORDER GOBANY an indelible character or brand of Infamy, which though amongst men it be an evil that knows no remedy, yet with thee (O Lord with whom all things are possible) easy to be cured. Thou hast a fountain of blood to regenerate to a new man the infamous soul of siufull mankind. Do thou therefore who once tookest away the reproach of Pharez (the base son of Judah) by making him a lineal progenitor to thine anointed: By waking thy son to be progenitor genitrixq▪ to my soul in the womb of baptism to repentance, take away the sin of my birth & conception, that the Spirit of adoption may enable me with confidence to say Abba Father.  
And yet O my God if in all these relations (pardon me my Father, if in these too far allusions my pen may seem irreverent, my heart desires to honour thee) I measure thee by the line of a man. I may suspect the unity and fear a division. For if I am a sheep smite but the shepherd, and the Sheep will be scattered, For this is the prophecy. If I be a servant, the year of jubilee may grant me an injurious liberty. For this is the Law of servants. If a Son on my marriage day, I may forsake thee. For that is the rule of Espousals. O then so it must be! thou must betrothe me to thyself in faithfulness: for so shall I in the day enjoy thee, in the night embrace thee, thy left hand shall be under me, and thy right arm shall encompass me. The year of jubilee for joy, shall never go out, for liberty, never come in. How then O Lord shall I allure thee, how shall I woo thee, for my sinful soul is like Thamar either a sad neglected widow, or which is worse a prostituted Strumpet, Once this is certain: the Maiden innocency thereof is lost by the first transgression: which to restore, is in the World of Women, the mock of Art: Yet in thy Church the miracle of Grace, for it is as easy with thee to purify a spiritual Harlot to virginity as to preserve a fleshly mother in virginity.  
Thus having briefly described and largely applied the Nature of this Union and the Natures united. I pass to speak of the Reason of the Incarnation with the bare mention whereof I shall conclude.  
The Reasons of the Incarnation may be reduced to these heads, such as concern God. Others that concern us. Lastly some that concern the enemies of God, and Man, Sin and Satan. Of the reasons that concern God, these two are anciently given by the Fathers.  
First, That God [whose counsel and purpose hath ever been the illustration and manifestation of his own glory] might more eminently, evidently, and transcendently set forth before Men and Angels; The super-excellency of his goodness, wisdom, justice, & Power: Which nowhere so clearly shine as in the great work of the incarnation. As may appear by a Particular consideration of the even now named artributes.  
As first his goodness is nowhere so manifest, as in him, in whom dwells the fullness of the godhead Bodily. The Best of Creatures before, had but the footsteps: And at the best but an image of God in them. But here God himself: not appears, but dwells: not his back parts only, but his fullness in man. Nor is that goodness here locked, but treasured: that of his fullness we might all receive, and grace for grace, &c. Or if we take it not only for holiness, but for loving-kindness also! Where can we find a parallel to the goodness of the Incarnation. Wherein that God who even humbles himself when he deigns to behold things done, not in Earth only, but in Heaven also, is pleased to communicate himself, his love, yea and his very nature too: not to a creature only, but an earthly creature: nor so only, but to a sinful nature, to an enemy; the Son of his love, to the Children of wrath: so that as the Angel speaking of Christ his goodness in the first sense calls him, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. That Holy, so may we in the latter call him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, That Kind, That loving, That merciful thing, who hath so highly honoured, and not despised the weakness of his own workmanship.  
Secondly his wisdom is nowhere more apparent than in Him, in whom are hid all the treasures of wisdom and knowledge. And indeed the very Incarnation itself did reveal the wisdom of God in the contrivance of man's salvation so gloriously, that if not only confounded the devils, and befooled the subtle Serpent, (as we shall see anon) but even posed the good angels themselves. Of whom, St. Peter testifies, that they did? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stoop to peer into the mystery. For as the learned give the reason, They could not conceive how man could ever be redeemed; For the law's rigour was so inexorable that Man could not be quit but by sufferings of infinite value and worth: Now they knew that indeed Man could suffer: But the sufferings of men and angels, could not merit, or countervail the law's rigour, within any limits of time. Again they knew that if God interposed he could add value; But he could not (his very essence forbidding it) suffer. So that here God charged his angels with folly, who knowing God's promise of redemption to Israel, in the old Testament; yet were nonplused, and to seek in the means. Till God in the fullness of time made known the mystery by the Incarnation of Jesus Christ, uniting God and Man together in one person, for the accomplishing of his promise and covenant.  
Thirdly, his justice, and that both in respect of the Law whose every iota and title stood firmer than Heaven; (for the Heavens gave way to the descending of Christ:) or earth (which yielded and trembled at his resurrection) But the Law stood strong, not suffering him to pass till all the percepts were obeyed, the prophecies fulfiled, and trespasses satisfied for; Not condoning, much less conniving at sin, though but imputed (and that) to the Son of God; And then wherein (I pray) doth the senerity of God's Justice appear more or equally? Zaleucus his one eye: And that Heathens self destroying, besides their cruelty come infinitely short, of this most strict, yet aequable Justice: And secondly in respect of the Subject, yielding and exacting satisfaction in the same nature that had sinned; and then rendering the purchased inheritance to the nature that had merited by obeying. And lastly in respect of Death itself who reigning over all by sin, lost not its dominion till Christ spoiled him of it. And that most justly for Death entering upon Christ (to whom he had no title by reason of the righteousness that was in Christ) considering he was flesh, not knowing that he was also the Lord of life made a breach upon the flesh of Christ, and at last death died (as all things do in their contraries) in the life of Christ. Having first, forfeited his own tenement by a forcible entry upon another man's possession, which gives a good title among Kings and soldiers to all things gotten by conquest.  
Lastly his power which is briefly; more manifest in uniting the divine nature to the human; then it is in creating. Because there is a more real and infinite distance between God and Man then between Man and Nothing, between Heaven and Hell, then betwixt Heaven and the first Chaos, between sin and Grace then emptiness and Grace: As also more difficulties in redemption, then in creation, more corruptions to hinder, more Enemies to oppose the very work and office of a Redeemer, and this is the first reason given by Damascene, lib. 3. cap. 1. de orthodoxa fide.  
Secondly, That there (in some manner) might be a proportionableness & analogy in the mediator to the Trinity, which (if I forget not) is by St. Austin called a responsary Trinity for as in the Trinity there are three persons in one essence. So in Christ there are three essences in one person: In the first the persons of the Father, and the Son, and the Holy Ghost are but one essence, (i.) God, So in the latter three essences, the word, the soul, and flesh, are but one person Christ and this is Saint Augustine's, lib. 13. de crtniate, cap. 1.  
The reasons of the Incarnation that concern as are two. First the removing of Evil from us. Secondly▪ the promoting of our good. To the effecting of both these it was necessary that the word should be made Flesh and the son of God should become the son of Man. For (although I confess with Saint Austin that God in his absolute power could have framed another possible mean for the salvation of mankind; yet) by that power which is ordinate to and equal with his will there could be No other name given under Heaven whereby we should be saved, but only this.  
For if we consider Satan's power (who now Lords it over seduced and enthralled mankind: And by a woeful CATACHRESIS is become the God of this World) his power and strength (I say) not to be overcome no not by the contention of an Arch angel without a Mittimus to God [The Lord rebuke thee.]  
Or secondly sins most intimate adhearence to the sons of Adam; whose vicious habits in us that they might appear (as it were more than accidental to us, have (by the best speaker God's word) the denomination of our very parts and substance given to them. Being called the body of sins, and of death: our Members, yea & our very Flesh too: whose crucifying vicinity and tormenting closeness, made a miserable Apostle make a more miserable' EPIPHONEMA crying out [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] who shall deliver me,  
Or thirdly the more than necessary flux of sinful acts and transgressions from those vicious habits and corruptions, whose violent torrent like a breach of the Sea or the Cataracts of Nilus (though caused by nature cannot by the laws of nature, or rules of physic, though with the poor Woman in the Gospel we spend our whole time and substance upon the physicians) be stopped, no nor (with reverence be it spoken) by Christ himself, without the fountain be dried up by a virtue proceeding from him.  
Or lastly the strong Sequence of God's law following sin inevitably with Death, malediction and curse▪ Charging upon transgressors invincibly. That vengeance and those intolerable plagues, which God's word can be understood to denounce, or God's wrath to inflict. So: that to the removing of these malignities there is required the interposition of a God.  
It must be more than an Angel that must disenthrone the devil He must be God that must tread Satan under our feet.  
Secondly it must be some thing more subtle and spiritual than any creature whatsoever, that must get between us and our lust even the God in whom we live & move and have our being that must separate our sins from us.  
Thirdly it must be somewhat above nature that must hinder sins actions, and cause the natural and most fruitful womb of concupiscence to miscarry. It must be the God of nature, that can make the fire not burn, the Sea not drown, the Lions not devour, the Sun to go backward. He alone it is; that can give sin a miscarrying womb and dry breasts.  
Lastly, it must be the lawgiver himself: that must make the Fire no burn, the Sea not drown, and lions of his law not devour guilty mankind.  
And all this: yet not to be done in a direct judiciary way without an union, for although Christ as God be stronger than the strong man Satan: Yet the stronger dispossesses not the less strong, but by an entry into his house: Christ must be incarnate;, that man may not be a devil incarnate, Christ's incarnation was an Ejectione firm against Satan.  
Again this only way was it, whereby Christ had fairer evidence for his title to man, than Satan had: for the devil got in Man from God's Regiment, (notwithstanding the right of Creation) by getting Man to be of one way, and one work with him (man having as little communion in essence and substance with God, as with the Serpent) but now Christ comes with this plea, and defeats him; For though Man and Satan are of one work, yet are they not of one nature, though they be one way, yet they are not one flesh: though in this they be one: both liars, both deceitful, both sinful: Yet in this Christ and Man agree better, that they be bone of his bone, and flesh of his flesh: And as the Serpent (for this very reason) when he separated God and Man in the first fall, yet could not nullify the Marriage of, or divorce Adam and Eve. Nor Sin nor Satan could separate them whom God hath put together: So Christ and his Church standing upon the same terms, are so united, that: I am persuaded that neither life nor death, (life will not, death cannot) nor Angels nor principalities, &c. shall be able to separate from the love of God in Christ Jesus. Rom. 8. 38. 39  
And so what hath been said of Satan, is likewise to be said of the goods which he is possessed of, (I mean sins and plagues though I confess in some sense, even Man may be accounted part of his chatrel goods.)  
For sin like the darkness of night is chased about the earth by the sun of righteousness still and only giving place to Christ whose advancing into our Horizon is the bringing in of the day of Salvation, and the driving away of the darkness of transgression: For all other means, whether the Light of Conscience, Law of Nature, counsels of Men, Rules of philosophy, Ingenuity of Education, yea and the very Law of God itself [that is its Letter] are nothing else but Stars and Candlelight; not to drive away the night. But as it were so many arguments to prove that there is a night. Things that serve rather to show that there is a Heaven and an Earth, then to enable us to enjoy either. And therefore they that do charitably, acknowledge a possibility of salvation to the Heathen; which never heard of the Gospel, say that this salvation doth accrue unto them from God for Christ sake. Man could let in sin, but it is Christ that must expel it, Man could embrace wickedness, but God must send his son to bless us by turning us away from our iniquities. Israel could destroy himself. But it is God must help. David needed no guide to go astray like a lost sheep. But it is David's Lord must seek and save him.  
And lastly concerning the law's rigour, it fully appears by that which hath been spoken already, that it must be an Immanuell, that must exonerate the burden satisfy the court of justice, arrest judgement, and take of the seargeant: with a supersedeas. for an Execution taken out, and not served. And all this is done by Christ as our Praes and Sponsor Surety, and Advocate, for the removing of evil from us. And this is the first reason.  
The: other reason concerning man is the promoting of his good which is done so many ways so plentifully, that St. Bernard after his manner▪ calls Christ incarnate Manna from Heaven, the joy of the hungry. A cluster of grapes, sweet grapes from God's vineyard the refreshment of the thirsty soul, O isle of gladness. The health of the sickly, and a stone cut out of the mountain without hands that the negligent may fear. In a word: For the general let that go for all which Fulgentius with fifteen other Bishops more have subscribed concerning this parti●ar except the word which is God by uniting in a singular way man's nature unto himself, had been borne of a virgin a true and perfect man, there should never have been bestowed upon us (that are borne fleshly) an Arise of a spiritual birth &c. But now what sweet interchanges do there pass between the Lord's Anointed and mankind: He borrows our Flesh, and gives us his Spirit, takes Earth returns Heaven: Exchanges his Peace for our chastisement, his sonship, for our servitude, his grace for our sin, his crown for our curse, his life for our death, his joys for our sorrows. In sum of God he became Man; That we by communion with him, of men might be made partakers of the divine nature.  
And because man's felicity stands in enjoying God: Thus familiarly, hath the son of God bartered nature's states, and goods with man. His first nativity from God, the Second from Man, making him whose▪ First Birth is from Man, to have a Second from God.  
And secondly in seeing God whose brightness, dazzling all sinful sight, with the beauty of holiness: Therefore hath the Lord Jesus Christ like unto another meek Moses put on the veil of the flesh, that by it boldly we might enter and have access to the Holy of Holies, to see as we are seen.  
And thirdly if there be any inhaerent happiness [I understand the cause of it] in man as well as sorrow, it is [but like the axe among the Prophets [a tool not fit for their coat] borrowed, and that from Christ.  
For there are three several Gifts which are all of them comprehended in or subordinate to the Incarnation of Jesus Christ, concurring to the happiness of man, in the Scripture called by the name of Grace: And distinguished by the immediate extrinsical Giver.  
As first the grace of God which is the Father, by which grace, I conceive, Christ himself is specified. To which sense I am induced, by comparing that of Saint Paul, Tit. 2. 11. to that of St. John c. 3. v. 16.  
Secondly the Grace of our Lord Jesus Christ. Which grace must needs be the Spirit, if we consider the promise John 15. 26. Which is somewhere also called the Grace of God, and of our Lord Jesus Christ.  
Lastly the Grace of the Spirit which is well known to be that frame of holiness in the saints, which being diversified is called the fruit of the Spirit Gal. 5, 22 To the introducing of which last it was necessary that the two former should precede. The Spirit as the proper fountain of holiness and comfort: The incarnation as the Mediam and Motive of the Spirits mission to, and acceptance with man: But of this perhaps fully and more clearly hereafter, when (if ever) we come to write of Christ's egress from the world.  
Lastly if in man's felicity we may any way attend to man's actions: Or if there be any such thing beside the name of it as moral felicity. Christ as incarnate must be the procurer of it, which is done by him: As an Object of our Faith: A Ground of Hope: A cause of Love: and a Rule of Operation.  
Two things are required in the object of faith without either of which Faith fails: Affability. the Party we believe must be apt to be spoken with Rom. 10. 15. And veracity. The first is denied, to God though with imputation of fault herein to man's sin only: according to that Let not God speak lest we die. The other to man, God is not a Man that he should lie Let God be true and every man a liar. God cannot be believed though true because man cannot abide before his voice. Man cannot be trusted when he speaks for untruths. Now in Christ these two are united: The affability of Man Here is our access: The truth of God Here the object of our faith.  
Secondly the ground of hope as the most plentiful expression of God's love, [●t quid non speremus amati] being so loved what may we not hope for. He that gave us his son how shall he not with him freely give us all things.  
The cause of love, thirdly he is in God to each of us personaly in us to God dutifully. We love him because he loved us first.  
Lastly the rule of Operation▪ In a Rule that men work by Two things are necessary: Rectitude and visibilicy. The first is in God without the second. The second in man without the first, That Christ therefore might be a most perfect rule for man to work by, To the righteousness of God, he assumed the visibility of Man &c.  
Thirdly the reasons of the Incarnation that respect sin is (without the limitation of the power of God) that it might be a remedy to sin. Tolle morbos, tolle vulnera, et nulla est medicinae causa. If there had been no sin there had been no need of a Saviour, and therefore the gloss upon (1. Tim. 1. Christ came into the World to save sinners) is not amiss Nulla causa veniendi fuit Christo Domino nisi peceatores salvos facere, and is answerable to that Luk. 19 The son of man came not, but to seek and to save that which was lost. Man by sin became like the axe flown of from the Helve and sunk in the water, that this axe may be restored, it must be made emergent, for this the Prophet cast a bough into the water, Christ is that Bough which by the Incarnation is cast into the water, and by it man, that before sank now swims. Sin in man was like death in the pot, that the pottage might be healed meal was cast in, Christ is that meal 2. King's 4. 39 wherefore St. Augustine upon my text Caro ●e obcaecaverat, caro te sanat; quoniam sic venit Christus ut de carne, carnis vitia extingueret Flesh blinded thee (O Man) Flesh healeth thee For therefore Christ came that by his Flesh he might extinguish the sin of the flesh. Behold the Lamb of God that taketh away the sins of the World, Which sin of the World reading it in the singular number: Bede interprets original sin. Because that alone of all other, is the sin of the whole world, And indeed taken extensively is without comparison the greatest sin that ever was: no one actual beside being to be charged upon all men: But in respect of their intention of sin, it is the least (becauss least voluntary now it is a rule quodcuuque malum est maxime voluntarium est maxime peccatum) But I conceive the word sin is rather generical than specifical containing as well actual as original, For proof where of I oppose St. Peter's Comment. Act. 3. 26, to that of Bede. which may serve as a final confirmation of this reason. Unless I may take leave to them the necessity of Christ's incarnation to the removing of sin, to bring in the expression of a Learned divine affirming that If the whole Heaven were turned into one sun: And the whole World into Paradise: I add. If all the righteous men that ever were beside, were composed into one Abel: And all the angels of Heaven into one Seraphin: To make an universal holocaust they would be insufficient to expiate any one of these many sins whereof we stand guilty before God) Christ alone is an all suffieient sacrifice for the sins of the whole world. Ioh. 2. 2. But of this sufficient hath been spoken in the fore-going reasons which concern us.  
Fourthly the reasons that concern Satan are his utter confusion and overthrow: And that by man whose nature was by him first infected, and for ever infested: As It was the pride of Satan's malignity against God that for his sin had cast him out of Heaven to wound God's Honour in the fall of the best of his earthly creatures mankind, whom he therefore assaulted and overthrew So it is the praise of God's infinite justice, that although he might have immediately vindicated his own honour, and avenged Adam's fall, as well of himself upon Satan, in cursing him as he did the poor Snake his instrument. Yet he would not deign to cope with him but in Man and therefore he sent his son in the form not of man only, but an enthralled man, A servant to destroy him that had the power of death that is the devil.  
Secondly that as Satan by working upon the frailty of human flesh deceived the first Adam so the hook of the deity (it is St. Hieromes' phrase) being Baited with the human Nature: The Flesh of the second Adam invited the Great Devourer to bite: And so the great taker was taken: The great Devourer, was deceived as we shall see more in the treatise of Christ's temptations.  
Thirdly (and wherewith I will conclude the argument concerning the devil) this may (a posteriore and by the effect) be added as a reason of the Incarnation, that Satan in his promises, (though most false and lying) might not out bid the goodness of, God in his most true and real performances. The greatest Promise that even the Tempter promised to mankind, (though that in his temptation of Christ to worship him was a very large lying one) was that to Eve, Gen. 3. 5. Ye shall be as Gods, knowing good and evil: Now he was so far from performing it, that he effected the contrary (like a liar as he was, from the beginning) which Almighty God's Irony, verse 25, will prove (though at first sight it seem to make good the serpent's words) This I say was the ●argest promise that ever the devil made with intention (as he ●doth a● the rest) to deceive.  
This yet was somewhat less than the Incarnation did perform. For if we take mankind as comprehended in the Humanity of Jesus Christ, it was more than (as God) for it was true to say, Hic homo Deus est, this man is God Knowing good in himself as God; evil in his burden as Man: The evil of sin by imputation, The evil of punishment, by a most bitter passion, Or otherside if we consider mankind as it is in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Company of true believers, they are at least sicut Dij, As Gods, And if I over value not St. Peter's words, 2 Pet. I. v. 3▪ somewhat more: As being partakers of the divine nature. And for their knowledge it is by the Incarnation improved to the highest pitch of the devil's promise; knowing more communicated goodness (the only object in its kind of created knowledge then ever before Heaven or Earth could represent to Men or Ang●ells in the glory of the only begotten of the Father full of grace and truth. John 1. 12  
And evil was never so objected to view of Men or Angels as it was by the exinanition of a Deity: The humbling of the supreme Majesty of Heaven to become a man to suffer the confluence of God's judgements, and curses for the expiation of man's sins.  
And this use I must for ever make of it, when I am tempted to sin by enticing promises: I will persuade myself to hope, far more performed for me by Christ, then is now For ever was or will be promised by the grand work master to sinners the Prince of darkness.  
And now when I seriously weigh these reasons, and think to apply them, I can nor hear nor see other object but (Methinks within me) an Heavenly host a multitude of Angels singing that excellent Anthem, Glory; Never such glory! to God on high! Glory to his goodness and mercy! Glory to his wisdom and Contrivance! Glory to his justice and Severity! Glory to his greatness & Power. And if two infinites may bear a comparison I know whether be more {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the highest? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Glory or God? For here is glory in highest, to God: as well as glory to God in the highest. This for the first sort of reasons which concern God.  
But when I consider the other also: I am again nonplused and know not which will be the greater {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? The Glory or the Goodwill. That which God hath reserved to himself? or that which he hath imparted to man for if in this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we shall consider Whose, to whom, What, and in what Manner this goodness is expressed: We must confess it a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Such a commendation of God's Love, Rom. 5. 8. As no Words can set forth but Christ's own {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}! The Father had such goodwill Mat. 11 26 God so loved Ioh. 3 16. And though they raise in my weakeheart such ravishing joys, and light: That I like Peter in mount Tabor MATHEW, 17. 4. must needs say. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is good for us to be here. Yet when I go about to pitch my Tabernacle. Like a Pilot without the Straits or channel. I sail on the Maine On an abyss where no bottom is. under A height without a Culmen. Nothing can describe it. But St Paul's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 11, 33. It is so far above a poor Sinners Ela! so far below A mortal's Gamut, That it is a Song indeed, only for Angels to set a tune to.  
And yet methinks hitherto there wants something to make it full Harmony music, must have three parts to make a Consort Glory to God in the highest, There's the Altus. Good will towards men, There's the bassus. Yet we want a TENOR. That is, On earth Peace. This we want indeed! everywhere. In the Church. In the State, In the field, In our Houses. In the City, In the country, In all places, and all businesses. Over our heads may for inscription be written; at all our town's ends may be hanged out for a sign those words of St. Paul Without are fightings: Within are fears. Nay I had almost forgot to tell you that this is wanting among the reasons I have brought for the incarnation though this were a main end thereof. Wherefore in the brief adddition of it I will conclude.  
Christ came in a time when God had made wars to cease in all Lands, and indeed he chose a time fit for his business, which was to reconcile things in Heaven, and things on Earth: Col. 1 20. Which reconciliation though it was perfected on the cross, yet was it articled for, and treated in the Incarnation: v. 22. And (Ephes. 2. 14. 15.) Saint Paul saith, He is our peace who hath made both one, Having abolished in the flesh the enmity- In which words i humbly conceive the Apostle ties not his discourse to the abolition of that legal Sanctification of the Jewish Nation-where by they were separated from all other people to be a peculiar people to God only, but intends the Main business Christ came into the world for: which is that mentioned in the forenamed Colos. 1. 20. To reconcile or make peace (It is true prophetically and de facto himself somewhere saith he came not to send peace, but a sword (that is) men by occasion of him, and his Doctrine would together by the ears. But if he had made this his business de jure to sow contention, he might have been still called the son of man, But hardly the Son of God, if that text Math 5. 9 be true) No No, we have experience enough that it was a Prophecy to show what would be, but commands enough to the contrary to make it apparently no Rule to tell us what should or aught to be.  
Well then let us see How the Incarnation is the ground of that dearly wanted blessing On Earth; Peace God when he framed the earth hung the happy affairs thereof on two hooks. The upper & more golden was The Love of God, The Lower and like it was The Love of our Neighbour. On these two {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hang (not only the Earth, but that Word by which that was made) The Law, and Prophets Math: 22. 40. Sin comes and unhinges the world: so that instead of love's Conjunction, All things fall in pieces by Hate Convulsions. All men being naturaly thenceforth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hateful or Hating Tit 3. 3. Hateful to God, He repents that he hath made man Gen. 6. 6, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Haters of God. Rom 1, 30, They cannot endure him, either his presence, or voice Gen. 3. 8. Nay either of these is death to them. Iudg: 13. 22 &c. hateful to one another: witness Gen. 3. 12. Where Adam little less than grinds his teeth at his Wife, and Gen. 4. 8. where Kain kills Abel. Nay witness our sad times wherein we are fallen into manifest gentilism, or at least so much of it as that forementioned Character speaks. Tit 3. 3. To rectify all this disorder, it is contrived that our Redeemer may be God and Man. Had he been Man only, and not God, as the Arrians, and Socinians say, we might have reason to have been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lovers of Mankind, to love our Neighbour &c. but I doubt we should have been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Haters of God nevertheless. Or at least have been reconciled upon other grounds then through Christ.  
Had he been God, and not man: we might have thought ourselves bound the more to love God with all our heart etc, but I fear we should naturally have hated one another, As we now do Serpents or [I shame to speak it] as we in England have done these late years.  
But what ever other men take for their course, this must be my rule to love all the Lines that concen●er in my Saviour. And that with a Love not only Quoniam Psalm 116. 1. But also Amore tametsi; not because only with David they are beneficial, But with Job (whose eyes opened to his Redeemer) though they [wrong me, sequester me, imprison yea) kill me. Math 5, 44. Indeed sin I may not endure Heb. 12. 4. The devil I must resist. 1. Pet, 5. 9 My Saviour took the nature of neither. And intended as really to put enmity betwixt me and these, as God did put betwixt us and the Serpent. But for God and Man I shall offer violence to my Lord Jesus if they be not united qua tales in my affections, I must not hate or forsake God though he kill me: I must not hate man neither though he kill me. For how shall I look upon the Lord Jesus Christ who being both made peace for both. Of whose fullness I beseech the God of Heaven I may receive and Grace for grace even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an unhypocritical Love Rom 12 9 And let as many as be Christians be thus minded. Phi: 3▪ 15 And for them that are otherwise minded, God in his due time reveal it to them, And let all England say Amen.  
FINIS.