BOOK 4. THE INCARNATION.
CHAPTER 1.
4.1.6. Of the Birth of Christ.
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 being 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. vii. 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 Melchisedec, without father, or mother," Heb. vii. 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 ii. 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 vials; 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 mothermaid, 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?" Matt. i. 25. What a strange birth is this? Look on the babe, there is no cradle to rock him, 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 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 xv. 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,:--
- Because of all trees the vine is the lowest, it grovels as it were on the ground.
- 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.
- Because of all trees the vine hath the meanest bark and outside, it is of little worth or reputation.
- Because of all the trees the vine is the fruitfullest; and therefore it is called "the fruitful vine," Psalm cxxviii. 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. ii. 7. But he was the fruitfullest vine that ever the earth bore, and in this respect no vine, nor all the vines on the earth w ere 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.
1. For the plant: the way of vines is not to be sowed, but planted; that thus translated they might better fructify: so our Jesus, first sprung from his Father, is planted in a virgin's womb; God from God, co-eternal with God; but by his incarnation made that he was not, and yet remaining that he was; God of his; Father, and man of his mother; before all time, yet since the beginning. Bernard, de passions Dom. tells us, "That this vine sprung of the vine, is God begotten of God, the Son of the Father, both co-eternal, and consubstantial with the Father; but that he might better fructify, he was planted in the earth; i.e. He was conceived in a virgin's womb." There is indeed a resemblance in this; yet in this resemblance we must be careful to observe that communication of properties, of which I told you, we may truly say, That God was planted, or conceived, but not the Godhead; God is a concrete word, and signifies the person of Christ, and his person was planted or conceived, not simply as God, but in respect of the manhood united to it: and thus he that is infinite was conceived; and he that is eternal, even he was born; the very fulness of all perfection, and all the properties of the divine essence are by this communication given to the nature of man in the person of the Son of God; no wonder therefore, that we say, that this vine (the Son of Cod) is planted in Mary; I know some would have the plant more early, and therefore they say, That Christ was a vine planted in Adam, budded in David: and flourished in Mary: But I take this but for a flourish; all before Mary were but types, now was the truth; now in Mary was Christ planted, and not before; as in the beginning "there was not a man to till the ground. -- But out of the ground the Lord made to grow every tree; -- And a river went out of Eden to water the garden, so there was no man that tilled this ground, but out of this ground (the virgin) the Lord made to grow this plant, watering it by his Spirit; "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee," Luke i. 35. Of this conception, and of the Holy Ghost's efficiency, I believe, spake the prophet, when there was such longing after Christ's coming in the flesh, "Drop down, ye heavens from above, and let the sky pour down righteousness, let the earth open and bring forth salvation," Isa. xlv. 8. But of this conception before.
2. For the bud, the nature of vines is to bud, before it blossom or bring forth its fruit; so it was said of Christ before he came, "Truth shall bud out of the earth," Psal. lxxxv. 11. Now what was this budding of truth out of the earth but Christ born of a woman? What was the truth, (said Irenaeus, L. 3. C. 5, and Augustin) "but Christ? and what the earth but our flesh? and what truth budding, but Christ being born?" Here let us stay a while, surely it is worth the while (as the spouse said in another case) to "get up early to the vineyard, and to see how the vine did flourish, and how the tender grape did open" Cant vii. 12.
In Christ's carrying on the great work of our salvation before all worlds, we told you of God's counsels, as if lie had been reduced to some straits and difficulties by the cross demands of his several attributes, but wisdom found out a way how to reconcile these differences by propounding a Jesus; and in him "mercy and truth meet together, righteousness and peace kissed each other," Psal. lxxxv. 10. That reconciliation was in the council of God from all eternity: but for the execution of this council, it was now in the fulness of time, even at this time when Christ was born. Now indeed, and in truth, in execution, in performance, was the reconciliation of all differences; and of this time was the Psalmist's prophecy more especially meant, "Mercy and truth shall meet together, righteousness and peace shall kiss each other: truth shall bud out of the earth, and righteousness shall look down from heaven," Psal. lxxxv. 10, 11.
In these words we find first a meeting of God's blessed attributes, and secondly, this meeting at a birth, the birth of truth; at which meeting, thirdly, was that glorious effect. That "righteousness looked down," and indeed came down "from heaven." I desire a little to invert the words, and shall speak first to Christ's birth; secondly, to the effects of his birth, of "righteousness looking down from heaven." Thirdly, to the meeting and agreement of all God's attributes, as the issue and effect of all; "When mercy and truth met together, and righteousness and peace kissed each other."
(a). For his birth, our vine doth bud; "truth shall bud out of the earth," i.e. Christ shall be born upon the earth, or Christ shall be born of a woman, for truth is Christ, bud is born, and the earth is a woman.
(i). Truth is Christ, "I am the way and the truth," said Christ, John xiv. 6. He is the truth of all types, and the truth of all prophecies, and the truth of all promises. "For in him are all the promises. Yea and Amen."
(ii). Bud is born; the vine budding, is the first putting forth of the grape, so Christ being born, was truth budding out of the earth, he then first showed himself to the world, and was first seen (like the vine springing forth) above ground.
(iii). The earth is the woman, thus we render that text, "Let the earth bring forth a Saviour," Isa. xlv. 8. Look how the field-flowers spring forth of themselves without any seed cast in by the hand of man, so the virgin brings forth Christ. It is observable, that in the creation of Adam, was laid the prognostics of this future birth. Begin with the first man Adam, and you may see him paralleled in this second Adam, Christ. Adam was created of the virgin earth, Christ was born of a virgin mother, the earth had no husbandman, yet brought forth without seed, Mary had no husband, yet brought forth without seed of man; in the creation God said, "Let us make man," Gen. i. 26. And now, saith the Holy Ghost, "The word is made flesh," John i. 14. Or the word is man indeed; those were but types, but Christ is the truth; he is the vine that buds, the Messias born; the angels own him, the star designs him, the prophets fore-show him, the devils confess him, his miracles declare him, the sages seek him, and heaven and earth rings with the news. That "truth is budded out of the earth."
(b). For the effect of his birth: "righteousness shall look down from heaven." No sooner is Christ born, but righteousness looked down from heaven; she cast her eye upon earth, and seeing truth freshly spring there, she looked and looked again; certainly it was a sight to draw all the eyes of heaven to it. It is said of the angels. That "they desired to look into these things," 1 Pet. i. 12. They looked wishfully at them, as if they would look through them; no question, but righteousness looked as narrowly, and as piercingly as the angels: some observe. That the Hebrew word, "she looked down," signifies that "she beat out a window;" so desirous was righteousness to behold the sight of the vine budding, of Christ being born. That she could not hold, but she beats out a window in heaven; before this time, she would not so much as look down towards earth; righteousness had no prospect, no window open this way; she turned away her eyes; and clapt to the casement, and would not abide so much as to look on such sinful, wretched, forlorn sinners as we are; her eyes were purer than to behold iniquity, she abhorred it, and us for it, and therefore would not vouchsafe us once the cast of her eye. O but now the case is altered; no sooner doth our vine bud upon the earth, but she is willing to condescend, and so willing that she breaks a window through the walls of heaven to look down upon this bud: and no marvel; for, what could righteousness desire to see, and satisfy herself in, that was not to be seen in Jesus Christ? He was all righteous, there was not the least spot of sin to be found in him, his birth was clean, and his life was holy, and his death was innocent; both his soul and bod}' were without all sin; both his Spirit and his mouth were without all guile; whatsoever satisfaction righteousness would have, she might have it in him, "Lay judgment to the line, and righteousness to the balance," and there is nothing in Jesus but straight for the line, and full weight for the balance.
(c). For the meeting and agreement of all God's attributes, as the issue and the last effect of this budding vine, the verse before tells us. That "mercy and truth are met together, righteousness and peace have kissed each other" this meeting pre-supposeth a distance before they met, for they that meet come from divers coasts: here then are two things considerable; First, the distance, and secondly, the meeting. But you will say. Flow came this distance? Are they not all the attributes of God's undivided essence? Are they not all four in the bosom of God from all eternity? I answer. Yes: They are undivided in themselves, but they were divided about us; it was Adam's sin, and ours in him, that first divided heaven, yea, the very attributes of God, and in a sort God himself. I shall speak to both these, That you may first see the differences, and then the agreement arid blessed harmony of these glorious attributes.
The difference; immediately after the fall, the great question (which before you heard of in the decree and counsels of God) was actually propounded. What should be done with sinful man? In this case we must speak of God after the manner of men; and I hope you will give me the liberty that others (I suppose warrantably) take: Come, saith God, What shall "be done with sinful man?" He hath violated my law, broken my command, and as much as lies in him unpinned the fabric of the world, spoiled my glorious work of heaven, and earth, and sea, and all therein; undone himself forever and ever, and ever. "O what shall be done with this sinful, rebellious, forlorn, unhappy creature man?" Silence being a while in heaven, and all struck into amaze to see the great God of heaven stirred up in wrath, at last mercy and peace stand up, and they seek with sweet gentle entreaties to pacify God's anger: but righteousness and truth are on the contrary side, and they provoke God Almighty to go on and to manifest himself (as he is indeed) "a consuming fire," a sin revenging God. The plea is drawn up and reported at large by Bernard, Andrew's, and others.
(i). Mercy began, for out of her readiness to do good, she is ever foremost; her inclination is to pity, or rather she herself is an inclination to pity those that are in misery; and if she can but relieve them, let them deserve what they will, be sure she will relieve them; for she looks not to the party, what he is, nor what he hath done, nor what he deserves; but (which is the comfort of us miserable sinners) she looks at what he suffers, and in how woful and wretched a case he is. Her plea was thus, (e What, Lord hast thou made all men in vain? Wilt thou now destroy him for whom thou madest the world? Shall the householder be cast out, and thrown into prison, and there remain till he hath paid the utmost farthing? Shall all the men and women in the world, from first to last, be damned forever and ever? Alas! what profit is in their blood? What will it avail to crowd men. and devils together in hell flames? Will not those devils, the grand enemies of God, rejoice at this? And what then will become of thy great name on earth? Is not this thy name, "The Lord, the Lord, merciful, and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sins?" "What, will the Lord undo his name? Will the Lord cast off forever? And will he be favourable no more? Is his mercy clean gone forever? Will he be no more entreated? Hath God forgotten to be gracious? Hath he in anger shut up his tender bowels?" With these, and such like holy whisperings, or mutterings, did mercy enter into God's bowels, and make them yearn, and melt again into compassions.
(ii). But, 2. Truth must be heard as well as mercy; and she lays in matter of exception, and her plea was thus? "What is God but his word?" Now this was thy word to Adam. In the day that thou eatest thereof thou shalt surely die the death, Gen. ii. 17 and this was thy word to all the sons of Adam, "The soul that sinneth, that soul shall die," Ezek. xviii. 20. And God may not falsify his word; his word is truth; falsify truth, that may not be; all men are liars, but God is true, even truth itself." This plea of truth is seconded by righteousness; and thus she bespeaks God, "Shall not the Judge of all the world do right? Thou hast declared thyself over and over to be just and righteous; O Lord God of Israel, thou art righteousness, Ezra ix. 15. "Righteous art thou, O Lord, and upright are thy judgments." Psalm cxix. 137. "Thou art righteous, O Lord, which art, and wast, and shall be." Rev. xvi. 5, 7. Even so, Lord God Almighty, true and righteous are thy judgments, -- Yea, the Lord is righteous in all his ways, and holy in all his works, Psal. cxlv. 17. And wherein consists this righteousness; but in rendering to every one according to his due? And what is the sinners due, but death? "The wages of sin is death," Rom. vi. 23. What, shall not these sinners die the death? That were (as before) to make truth false, so here to do right wrong."
These were the controversies at that time, so that Peace could not tell how to speak a prevailing word amongst them: nay, the controversy grew so high, that they made it their own cases, "What shall become of me, (said Mercy) if God spare not sinners? And, What shall become of me (said Justice) if God do spare sinners? What shall become of me, (said Mercy) if God will show no mercy? And, What shall become of me, (said Justice) if God will not do justice? Why, alas! I perish, (said Mercy) if thou wilt not pity; If man die, I die also. And I perish, (said Justice) if thou wilt have mercy; surely I die, if man die not. To this it came, and in these terms brake up the assembly, and away they went one from another; Truth went to heaven, and was a stranger upon earth; Righteousness went with her, and would not so much as look down from heaven; Mercy, she staid below still, for where should mercy be if not with the miserable? As for Peace, she went between both, to see if she could make them meet again in better terms: in the mean while our salvation lies a bleeding, the plea hangs, and we stand as prisoners at the bar, and know not what shall become of us; for, though two be for us, yet two are against us, as strong, and more stiff than they; so that much depends upon this meeting, for either they must be at peace between themselves, or they cannot be at peace with us, nor can we be at peace with God.
Many means were made before Christ's time for a blessed meeting, but it would not be, "Sacrifice and burnt-offering thou wouldst not have," Heb. x. 5. These means were not prevalent enough to cause a meeting. Where stuck it, you will say? Surely it was not long of Mercy, she was easy to be entreated; She looked up to heaven, but Righteousness would not look down; anJ, indeed here was the business, Righteousness must and will have satisfaction, or else Righteousness should not be righteous, either some satisfaction for sin must be given to God, or she will never meet more; better all men in the world were damned, than that the righteousness of God should be unrighteous. And this now puts on the great transaction of our Saviour's birth.
Well then, our Saviour is born, and this birth occasions a gracious meeting of the attributes; such an attractive is this birth, this bud of Christ, that all meet there; indeed they cannot otherwise but meet in him, in whom all the blessed attributes of God do meet; it is Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace,
- Christ is Mercy; thus Zacharias prophesied. That "through the tender mercy of our God, the day spring, (or branch) from on high hath visited us," Luke i. 78. And God the Father of Christ, is called the Father of mercies; as if mercy were his son, who had no other son but his "dearly beloved Son in whom, he is well pleased," 2 Cor. i. 3.
- Christ is "Truth, I am the way, and the truth, and the life," John xiv. 6. That Truth in whom is accomplished whatsoever was prefigured of the Messiah, "God shall send forth his mercy and his truth," Psal. lvii. 3. And, "O prepare mercy and truth," Psal lxiv. 7. And this is his name, "The Lord, the Lord abundant in goodness and truth," Exod. xxxiv. 6. "He is a God of truth," saith Moses, Deut. xxxii. 4. "Plenteous in mercy and truth," saith David, Psal. lxxxvi. 15. "Full of grace and truth," saith John i. 14, 17. "For the law was given by Moses, but grace and truth came by Jesus Christ." He is truth by name, and truth by nature, and truth by office.
- Christ is righteousness. "This is his name, whereby he shall be called, The Lord our righteousness," Jer. xxiii. 6. And "Unto you that fear my name, shall the Sun of righteousness arise with healing under his wings," Mal. iv. 2. And, "Christ of God is made unto us wisdom, righteousness, and sanctification, and redemption," 1 Cor. i. 30. And according to his type, Melchisedec, this was his style, "King of righteousness," Heb. vii. 2.
- Christ is Peace, This is his "name wherewith he is called. Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace," Isa. ix. 6. And, "Christ is our Peace, who hath made both one, and hath broken down the middle wall of partition between us," Eph. ii. 14. And therefore prays the apostle, "Now the Lord of peace himself, (or the Lord himself who is peace) give you peace always by all means, 2 Thess. iii 16 . And according to his type Melchisedec, as he was "king of righteousness, so also he was king of Salem, which is king of peace," Heb. vii. 2.
Thus Christ is Mercy, and Christ is Truth, and Christ is Righteousness, and Christ is Peace. Now, where should all these meet but in him, who is them all? Surely, there they meet, and at the meeting they all ran first and kissed the Son; and that done. Truth ran to Mercy and embraced her, and Righteousness to Peace, and kissed her: they that so long had been parted, and stood out in difference, now they meet and are made friends again: O the blessed effect of this birth of Christ! it is Christ that reconciled them, and that reconciled us and them. "He reconciled all things," saith the apostle, "whether they be things on earth, or things in heaven," Col. i. 20. Now is heaven at peace with itself, and heaven and earth at peace with one another; and that which glues all, and makes the peace, is this birth of Christ; the budding of this vine, "Truth shall bud out of the earth, and then mercy and truth shall meet together," etc.
3. For the blossom; the nature of vines is in its season to blossom, or to bear sweet flowers. Pharaoh's butler, you know, dreamed of a vine, that not only budded but blossomed, "Her blossoms shot forth," Gen. xl. 10. And thus Christ our vine, both budded and blossomed; he was full of the sweetest flowers: now, what were these flowers and blossoms of Christ, but his virtues and blessed graces? In this only Christ differs from the vine, in that in him was seen not only one sort or kind of flowers, but every kind. Bernard, de Passione, Dom. reckons up, "The violet of humility, the lily of chastity, the rose of patience, the saffron of abstinenceI may not so far enlarge myself, but in reference to his birth, I cannot but admire at his humility, patience and infinite condescensions: that the Creator should become a creature, though an angel; it were a great gulf, which no created understanding could measure, that he should reject angels, and take the seed of Abraham; that he should be made lower than the angels, who is God over all; that he would be conceived, who is the uncreated wisdom, in the dark prison of the womb, who is the light of the world; and that of a woman the weaker, first sinning sex, who is the holy One, and power of God; that he would be born, who beareth all things; the Lord of all, of a lowly hand-maid; in fulness of time, who is eternity, in the night-time, who is "the Sun of righteousness," in the winter, who gives life and heat; in a time of public taxation, who is the Lord of lords; and that not at Rome, the lady of nations, nor at Jerusalem, the glory of the East; but at Bethlehem, the least of the thousands of Judah: not in a palace prepared, nor in his mother's house; but in an inn; not in the best room, nor in any room of the house; but in a stable of beasts; not attended there with a royal guard, but with Joseph and Mary; not adorned in robes, but swaddled in clouts; not stately enthronized, but laid in a manger; nor, lastly, his birth proclaimed by the kings at arms, but by poor shepherds.
That the word should be an infant not able to speak a word; that life should be mortal; that power should be subject to a poor carpenter; that the Lord of the covenant should be circumcised; that the God of the temple should be presented in the temple, that wisdom should be instructed, infiniteness should grow in stature; that the Feeder of all things should be fed, that all these are preludes, and but beginnings in his sufferings; O wonderful condescension! O admirable patience! O rare humility! How strange are the blossoms of this vine?
4. For the fruit: the nature of vines is to cast sweet savours, but to bear sour grapes: Christ that was blameless before God and man, yet bore the heavy burden of our sin. O the sweetness of his savours! "Because of the savour of thy good ointments, thy name is as ointment poured forth," Cant. i. 3. Whether by savours we mean his words, the very officers of the Jews can say, "Never man spake like this man," John vii. 46. Or, whether by savours, we mean his deeds, his very enemies confess him a just man, so Pilate's wife could send her husband word, "Have thou nothing to do with that just man," Matt, xxvii. 19. The wise men that brought their offerings, "Gave him gold, frankincense, and myrrh," Matt. ii. 11. Gold is given him, as to a potent king; frankincense, as to a gracious God; and myrrh, as to an holy Priest: he is a King to rule, a God to save, and a Priest to mediate; thus far he casts sweet savours, but digest them better, and they prove sour grapes; a King he was, but mocked with the title, "Hail king of the Jews," Matt, xxvii. 29. A God he was, but he emptied himself, "He made himself of no reputation," Phil. ii. 7. An holy Priest he was, but such a priest as must offer up himself for a sacrifice; the wise men that came from the East, they saw his infirmity, yet adore his power; they saw his infancy, yet adore his wisdom; they saw his poverty, yet adore the riches of his mercy; they saw him whom they enquired after, "Where is he that is born king of the Jews?" Matt. ii. 2. The very titles cast sweet savours, but it bears sour grapes; he is a King, that is a title of honour; but he is king of the Jews, that is a word of reproach.
All along his life you may see these two; "sweet savours, but sour grapes," Vidisti vilia, audi mirifica, said Ambrose; the things you see are mean, but the things you see and hear are wonderful; mean it was to see a sort of shepherds, wonderful it is to see a troop of angels: mean it was to hear one say, "Laid in the cratch below, wonderful it is to hear many sing, "Glory to God on high:" mean it was to see him man, wonderful it is to know him God. Here is a little child tainting and groaning, yet a powerful God ruling and commanding; hungry himself to show our nature, yet feeding five thousand to show his power; dying on the cross as the son of Adam, disposing of paradise as the Son of God. As it was said of Bethlehem, Minima fy non minima; "the least of the thousands" Micah v. 2. Not the least of thousands, Matt. ii. 6. So we say of this Bethlemite, Minima, and non minima; "He shall sit upon the throne of David," Isa. ix 7. "Yet he hath borne our griefs, and carried our sorrows," Isa. liii. 4. "His kingdom is an everlasting kingdom," Dan. vii. 27. "Yet his end shall be, and he shall have nothing," Dan. ix. 26. Thus all along from his cratch to his cross, "sweet savours, but sour grapes:" at last, indeed the grapes grew to a ripeness, and then he was pressed, and his dearest heart-blood run out in abundant streams: this was the 3weet juice of our garden vine, God planted it, the heavens water it, the Jews prune it, What remains now but that we abide in it? but of that when we come to the directions, how we are to look.