A Century of Sermons

doth now no longer stand for those that according to the Flesh descended out of the Loins of Abraham, as St. Paul says, he is a Jew that is one inwardly, Rom. ii. 29. So he is an Israelite, that is, a true man, like Nathanael, that hath no guile in him; he that believeth in Christ, that visited and redeemed Israel. And that you may know the term stands now for the Church of the Faithful and Elect, St. Paul calls them that walk according to the rule of Jesus Christ the Israel of God, Gal. vi. 16. You know that Jacob wrestled with an Angel of God at Peniel, and thereupon the Angel changed his name, and called him Israel, because as a Prince he had power with God and men, and had prevailed, Gen. xxxii. 28. he prevailed over men, that is, over his Persecutors, Esau and Laban: He prevailed with God by tears and supplications; and this is the exact description of all those that belong to the Church of Christ, that is, of the Israel of God. Their outward foes shall be subdued unto them when God shall think it time to put an end to their sufferings; they must overcome their spiritual Foes, that is, get the victory over the passions and lusts of their own flesh, vanquish the Devil, overcome the attractive delights of the world, and then they shall be no more Jacob, but Israel; they shall prevail with God. It is well noted by one, that when the Church in holy Scripture speaks of her infirmity, she is called Jacob, when she speaks of her happiness she is called Israel, Isa. xli. 14. Fear not thou worm Jacob, and Amos vii. 2. by whom shall Jacob arise? for he is small: but in a thousand places ye shall find, thus saith the Lord God the King of Israel: and never was the Church in more prosperity, then when Christ came among us in the likeness of man; then it was not Jacob the worm, but it grew mighty indeed; it prevailed with him that sits on high: then it was fit the Song should run in the best title, Blessed be the Lord God of Israel.

You have received the first part of the Text entirely in every particle, the solemn praise of the Divine goodness; now follows the reason in two most glorious acts, why the God of Israel deserveth this praise, For he hath visited and redeemed his people. Blessed be his name, for he hath visited, blessed be the Lord for he hath done marvelous things. We want not many of these fors when we ascribe excellency to the King of Heaven. Fame is a good companion for Virtue, I love to see them fast together; let there want no praise if there be a quia visitavit, a good reason for it, a deserving action to advance it: but to spend our good word upon them that have no merit, to speak good of the covetous, as David saith, whom God abhorreth, to cry up Absalom among the people for a little outside formality; such praise is most fulsom, that's broached either by flattery or ignorance. When renown is so ill bestowed upon the wicked, it makes the righteous that they do not regard it. But the object of Zacharias's benediction is so gracious, so full of perfection, that when we say all we can in the honor thereof, we shall say too little, for he hath visited, for he hath redeemed his people.

The first of these is that which makes this the double double Holy day, above all the Feasts of the year, visitavit, he visited: and it is once again repeated in this Hymn of Zacharias 's, the day-spring from on high hath visited us, ver. 78. Some there be that collect the three capital works of Christ's dispensation out of my Text, and the verse that follows, for that he visited us, say they, it denotes his Incarnation; that he redeemed us, it betokens his Death and Passion: that the horn of salvation was raised up in the house of his servant David, it implies his Resurrection. I think these things are minc'd asunder, that should not be divided, but all agree that to visit is a word so proper to Christmas-day, as none more, namely to take flesh, and to dwell among us. Doth the same fountain, says S. James, send forth sweet waters and bitter? why that's no such marvel, for this very word to visit is so diverse in holy Scripture, that sometimes it relisheth as sweet as mercy can make it; sometimes it is as bitter as the very gall of his anger can temper it: Visitat quando flagellat, & quando miseretur, says S. Austin, God visiteth when he punisheth, and he visits when he pitieth: In the first acception nothing is better known than that of the Decalogue, Visiting the sins of the fathers upon the children unto the third and fourth generation of them that hate me. And again, I will visit their offenses with the rod, and their sins with scourges: and in the Latin Translation, Jer. xxvii. 8. That Nation will I visit with sword, with famine, and with pestilence. And Psal. lix. 5. Thou Lord of Hosts awake and visit the Heathen, and be not merciful to any wicked transgressors. From hence we have drawn it into our common phrase, that we call the infliction of the contagious Pestilence the visitation of the Lord. God is ever present with us, but when he shows himself to be present by some exterior and notable work, bringing his Judgment or his Mercy in a conspicuous manner to our City, or even to the doors of our own house, then he is said to visit us. And if it be a visitation of vengeance, yet refrain not to say, Blessed be the Lord God of Israel; whether he send his Angel with a Sword to smite us, or with a Song, as at Christ's Nativity to comfort us; whether coals of fire be kindled at his nostrils to consume us, or whether he blow upon us with the breath of his compassion to revive us; whether he give or whether he take away, you know what follows in Job: The effects upon our bodies are divers, but the effect upon our spirit should be one and the same: do you say, Blessed be the name of the Lord.

But to visit is also taken in good part, as an act of grace and compassion, Exod. iv 31. the people had heard that the Lord had visited Israel, and looked upon their afflictions; then they bowed their heads and worshipped: Thou hast granted me life and favor, and thy visitation hath preserved my spirit, Job x. 12. And once more for all, Thou visitest the earth, and dost greatly enrich it with the river of God, Psal. lxv. And welcome be that visitation which brings with it peace, and good will; such was the appearance of him that was born this day of a pure Virgin: he did look out his sheep, and visit them as a Shepherd doth visit his flock, Ezek. xxxiv. so the people of the Jews did well express the significancy of the word, when our Savior raised up the widows Son of Naim to life again; a great Prophet is risen up among us, and God hath visited his people, Luke vii. 16. God could have sent his Son to have judged the world, but he did not send him to condemn us, but that the world through him might be saved. This is a benign, and a courteous visitation. But because the word will extend to divers particulars of grace and love, I will do it right to lay them forth distinctly. 1. To visit is the work of one that comes to do a charitable office to a sick person, according [ 1] to that place, Mat. xxv. I was sick and ye visited me. So Christ came into this world, because it languished of a sore disease, Miseri erant quos visitavit, captivi quos redemit: we were far gone in the infirmities of sin, when we had need to be visited; we were wretched bond-men under the yoke of Satan, when we had need to be redeemed. Visitavit Dominus plebem longa infirmitate tabescentem, says Bede upon my Text; long had the Jews consumed in their sins, faint and feeble they were, destitute of all spiritual succor, near to the brink of death, then came the great Physician to bind up their wounds, and to heal the broken heart: as virtue went out of him, and he healed all manner of fleshly griefs, if they did but touch him; so, much more now he is in heaven he is an indeficient fountain of virtue: and whosoever toucheth him by a living Faith, he shall be cured of his ghostly imperfections, or at least their malignity shall be asswaged. 2. Visitare in the Latin tongue is a diminitive from videre, to see a thing in a glance, and so to pass it by without any great heed; but the Verb 〈 in non-Latin alphabet 〉 , [ 2] which is used in my Text, is a Composit, and is more than 〈 in non-Latin alphabet 〉 , it is rem penitus inspicere cujus egeat, to look upon things very remarkablely, with that purpose to know what it wants. In the tenth of St. Luke the Priest saw the man that was wounded and passed by, the Levite looked on and passed by, but the Samaritan saw him, and had compassion of him; that was 〈 in non-Latin alphabet 〉 , to look on him with a commiserating eye, and a tender heart: and to none can it be so well applied as to the Son of God, he looked upon us steadfastly, and with a melting mercy; he looked upon us as if his very bowels were in his eyes. 3. To give a visit to another is a [ 3] voluntary courtesy, an act of kindness, that hath no compulsion or unwillingness in it: for he that visits any place or persons, if he did not like them he might keep away; but you cannot imagine more promptness and readiness in any one than there was in our Savior, to be humbled to that baseness to take our nature upon him. When the Prophet had said, Sacrifice and meat-offering thou wouldst not have, but a body; immediately follows Christ's willingness to accept the motion, O my God, I am content to do it, loe, I come to do thy will, O Lord, Heb. x. how could anything be entertained more heartily, more cheerfully: he that says in Solomon, hearken unto me ye children, and blessed are they that keep my ways: he says also my delights were with the sons of men, Prov. viii. 31. 4. There is not only willingness, [ 4] but friendliness in the appellation: no man visits another but in the profession of a friend; therefore St. Paul says upon the Incarnation, Tit. iii. 4. the kindness and love of God our Savior toward man appeared: 〈 in non-Latin alphabet 〉 , it was a sign that he did not abhor us, nay, that there was peace and bounty toward us, because he did condescend to have such familier conversation among us. When God talked with Moses face to face, the Scripture expresseth with the admiration of God's love, that he talked with him as one friend talketh with more, but to dwell among us, and visit us as one neighbor and well-willer doth another: surely there must be much more amity and familiarity in that strain of love. This very word therefore that he visited us, is enough to exalt us to be the friends of God. Because he frequented the company of those that had led scandalous lives, to call them to repentance, the Pharisees gave him a character that he was a friend of Publicans and Sinners; and Lazarus is called his friend, John xi. because he did often resort to Bethany, to the house of his Sisters Mary and Martha. Beloved, since this visitation hath declared us his friends, let us be at enmity with all those things which are opposite to the glory of Jesus Christ. 5. It is more than all which I have said before, that he [ 5] hath visited us, that he did burst the heavens to come down, that is, offer violence as it were to the God-head to unite it in one person with our corruptible substance. God spake in times past to the Fathers by the Prophets, but in these last days he spake unto us by his Son, nay, he sent unto us his Son. The Prophets were holy men, yet they were but men: here was a nature that visited us far more perfect than theirs, theirs, the nature of Almighty God. They were faithful servants in the house of God, but a servant is an imperfect condition in comparison of a Son: neither were we visited by any of the sons of men, but by his own Son, the Son of God. You know that they of Lycaonia were strangely taken with it, God's are come down among us in the shape of men, when they supposed Barnabas to be Jupiter, and Paul Mercurius: since they were in such an ecstacy at their own deceit, how should we be affected with the truth that the very God became a perfect man, and was Immanuel, God with us, says David, Psal. viii. 4. When I consider the heavens, the work of thy hands, the moon and the stars which thou hast ordained; what is man that thou art mindful of him? or the Son of man that thou visitest him? as who should say, he that hath such rare and excellent heavenly bodies to delight in, what should he do on earth? what is the Son of man, who is nothing but sin and misery, that the Son of God should visit [ 1] him; O first let it be remembered with faith and thankfulness, lest desolation come upon us, as it did upon the Jews, because we knew not the time of our visitation, [ 2] Luke xix. 44. Secondly, Let us answer the humility of our Savior with all possible humility, and say as the Centurion did, Lord we are not worthy that thou shouldest come under our roof: well deserved that all the succors of heaven should have fled from us, and abhorred our face; therefore blessed be his name for evermore, that brought us peace from his Father, sanctification from the Holy Ghost, justification by his own merits; humble yourselves therefore under the mighty hand of God, that he may exalt you in the day of his visitation, as the vulgar [ 3] Latin reads it, 1 Pet. v. vi. Thirdly, Abraham made a feast to the three Angels, when they visited him at his tent door, Gen. xviii. so let us prepare a table to entertain our blessed Lord that is come unto us: not a feast of junckets and costly viands, but let us receive him piously and devoutly, as befitteth such a guest, at his own Table. Ipse est conviva & convivium, He is come to be feasted, and he hath given us his own body to make us a feast, and blessed be the Lord God of Israel, that hath visited us, and given himself to be the true spiritual food for the nourishment of our souls.

And so much of that act which is most conjunct with the festivity of this day, Christ hath visited us, yet peradventure we should esteem that work of courtesy, and friendship, but of no benefit at all, unless it did extend itself to some further end; and what can our desires wish to follow better than that which comes after in this place, visitavit & redemit, by visiting he hath redeemed his people: It is of such consequence above all things else that are needful to our well-being, that St. Cyprian doth quite drown the former act in the latter, and reads my Text thus, Prospexit Deus redemptionem populo suo, not a tittle about visiting; but he hath provided redemption for his people. Now captivity must be presupposed on our part, because we did await and expect redemption, Miseri sunt quos visitavit, captivi quos redemit, as I said before, our soul was filled with a sore disease, and therefore we were visited: we were also under the captivity of sin and the Devil, and lamentable were our case if we had not been redeemed. Look upon the bondage out of which we were plucked, and it will make us more thankful for the freedom unto which we are called, Ad servum rex descendisti ut servum redimeres, says St. Austin, thou didst descend to be a servant, O King of Heaven, to enfranchise a servant, and to bring him out of thralldom. Remember therefore at once for all, since we all desire to have our part in this redemption, we must all confess we were envassalled in a servitude. So St. Austin against the Pelagians, who denied the traduction of natural corruption from Adam, says he, How can Infants be said to be redeemed in Baptism, unless they were captives before by original sin: Therefore in imitation of our Savior's mercy, as the Ancient Church 1200. years ago was copious in all deeds of Charity, so their greatest care was to dispend their treasury to redeem captives: and Paulinus, a Pious Bishop, as some stories say, when all the stock of the Church was spent, put himself into captivity to redeem a poor Christian, miserably chained under the yoke of Infidels. But this charitable deliverance of their brethren from temporal bondage, was to show how gratefully we should take it, that Christ had redeemed all those that would lay hold of his mercies from eternal captivity.

[ 2] Secondly, As his goodness is amplified from our captivity, so the redemption is the more valuable, because none else could have plucked us out of those fetters, but the Holy One, our Lord and Master. Says David, no man can deliver his Brother, nor make a ransom to God for him; for it cost more to redeem their souls, so that he must let that alone forever, Psal. xlix. 7. when we had all incurred everlasting misery, and mercy did so far prevail, that the Divine Justice was content to forgive us, the wisdom of God held the scale, and arbitrated the case, that when a law was broken, and a mediation for pardon was entertained, the best way was not to pass by the fault with a total indulgence, but with a commutation of punishment: And when men and Angels were unfit for that service, then steps in the Son of God, and undergoes the condition in his own person, and became our brother, flesh of our flesh, that, according to the Law being next of kindred to us, he might redeem that which we had mortgaged, Lev. xxv. 25. we had sinned, and so needed a Redeemer; and not so sinned, but God the Father being placable, a Redeemer would serve the turn. And there the point had stuck forever, and we forever had been helpless, unless Christ had given himself a ransom for many, Alius solvit pro debitore, aliud solvitur quam debebatur, one was the debtor and another satisfied: one thing was owed to God, I mean the life of sinners, but another thing was paid, I mean the life of an Innocent.

And let it make a third animadversion, that the manner of our redemption [ 3] doth greatly exaggerate the most meritorious compassion of the Redeemer; there hath been redemption wrought by force and victory, so Moses brought the Israelites with an high hand out of the slavery of Egypt: There is a redemption which is wrought by intercession and supplication; so Nehemiah prevailed with King Cyrus, to dismiss the Jews out of the Babylonish captivity: or thirdly, either gold, or silver, or somewhat more precious is laid down to buy out the freedom of that which is in thralldom: that's the most costly, and estimable way, when value for value is paid: or fourthly, the body of one is surrendered up for the ransom of another, life for life, blood for blood; and greater charity cannot be shewn than to bring redemption to pass by such a compensation. So St. Peter extolls that act in our Savior, says he, ye were not redeemed with corruptible things, but with the Blood of Christ, as a lamb undefiled. So out of his own mouth, Matth. xx. 28. the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Unto us therefore the mercy of God is most frank and liberal; a gratuitous blessing, a good turn as freely bestowed as ever was any: so that we who received it confer'd nothing unto it, but on Christ's part, he laid down a ransom of a most just compensation.

Fourthly, As all mankind that is flesh and blood in every man and woman is honored by his Visitation, so all without exceptions are beholding to his Redemption. Zacharias the Priest with all his innocence, who is said to have been blameless and righteous before God, yet he blesseth God that he was redeemed. Job, a man so holy, that God bears witness to him; so upright that the Devil could not except against him, yet glad he was to take notice of a Redeemer; that was his anchor upon which he stayed himself, I know that my redeemer liveth. The blessed Virgin, no doubt as holy a creature as ever walked upon the earth, yet her Spirit rejoiced chiefly in this, that she had a Savior. Great is thy benignity, O Lord, that thou hast given us a joyful recovery from an oppressing pestilence, that thou hast given us all things necessary for life and sustenance: greater is thy goodness that thou hast given us grace to repent, to call upon thee, to direct our heart in thy command, and to believe in thy saving health; but this is the most superabundant blessing of them all, that since we are odious and unprofitable in thy sight with all our imperfect righteousness, thou hast repaired us again by giving thyself a redemption for us. Thrice happy therefore that we know with Job that our Redeemer liveth; and comfort your hearts thus, he came to redeem that which was lost; therefore he will not let that be lost which he hath redeemed.

Having thus spoken of the benefits of Visitation and Redemption, I should leave my Treatise very imperfect if I should not speak of the Receivers; very briefly therefore concerning them upon whom all was confer'd, he hath visited and redeemed his people. It is certain that the generations of mankind are meant by this word, the Sons and Daughters of Adam, and none others. The Angels are called his servants, his ministering spirits, his messengers, &c. but they are never called his people. Godly Bishops and Fathers of the Church have drawn out certain streams from the love of Christ by which the Angels should receive some utility. St. Austin says, his light did shine before them, his example did kindle a desire in them to excel in zeal and obedience, Bernard says, Qui evexit hominem lapsum, dedit Angels ne laberentur, that is, he whose redemption prevailed to raise up man after he had fallen, it confirmed the Angels in grace that they should never fall. He brought us out of captivity, he preserved them that they never came into captivity: but that which these speak of, that should turn to the utility of Angels, it came from the power and good will of his God-head, not by virtue of his mediatorship, being made God and man, to reconcile those to his Father, who had offended. The Schoolmen say though he was not Incarnate for the Angels, nor shed his Blood for their sakes, yet the fruit of his redemption did in some wise redound to them, because it compounded the friendship between Angels and men; whereas they were our enemies in God's quarrel, before our peace was procured by our Savior. Well, this comes to nothing on the Angels part, it is neither dignity, nor commodity to them, but unto us; therefore we are the clear gainers by all the profit that my Text brings in, he hath, &c.

In a strict phrase we know who they were that had the happiness to be called his people for many ages; his covenant was made with the seed of Abraham, and with the children of Jacob; but when they ceased to know the Lord, and to obey him, this Covenant was broken: and it is very remarkable how zealously God did manifest it, that his love was turned away from that Nation, Hosea i. he made the children of that Prophet signs and tokens unto them, calling his Daughters lo-ruhamah, I will no more have mercy upon the house of Israel, and he called his Son loammi; for says he, ye are not my people, and I will not be your God, ver. 9. You see in that place that God hath as it were torn the hand-writing wherein the Covenant was made; it is cancel'd, and it will not profit them. That people lost their share in this redemption, because they knew not the true redeemer, nor minded the true redemption: Light came into the world, and they loved darkness more than light; they knew not their Redeemer, the holy One of Israel: In the matter of redemption also they were quite mistaken, never drawing their care inward to the use of their soul; but gaping for a Champion that should fight for them against the Romans; so they were neither delivered from the bondage of the Romans, nor from the power of the Devil. Where then shall we look for his people? beloved, not in one angle of the world, but among all Nations, both Jews and Gentiles. God spake once and twice, says the Psalmist, first to the old Church of the Jews, than to the new Church of the Gentiles: and as many as call upon him faithfully, they are his people, and he is their King. And that you may be sure the Gentiles have their interest in him, the first in all the holy Scripture that calls him a Redeemer, is Job, and Job is a Gentile. In every Nation he that feareth him, and worketh righteousness, is accepted with him, says St. Peter, Acts x. 35. Nay that which Zacharias utters restrictively, he hath visited and redeemed his people, the Angel as one more indifferent to all parties, says, I bring you good tidings of great joy, which shall be to all people: So St. John as liberally and largely as the Angel, he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world, 1 Epist. chap. ii. ver. 2. says Prosper very well (a Father that was very cunning in this point) Poculum immortalitatis habet in se, ut omnibus prosit, sed si non bibitur, non medetur. The cup of immortality is in his hand, to bring all men to eternal life, but it will cure none of their sins, but those that drink of it. To conclude all, Christ came especially into the world for his Church sake, and more especially in his Church, for those that are called according to his purpose, he came to purchase unto himself a people zealous of good works. They were to be purchased and made his people; they were not his people before he came unto them. Non veniens suam invenit plebem, sed visitando eam fecit, if he had not visited them, and redeemed them, and taught them, and given them of his spirit to believe in him: nay, if he had not given them his Body to be meat, that whosoever eateth thereof might not die, but live forever, they had never been his people. Lord draw us, and we will come unto thee, visit us and we shall be healed, redeem us and we shall be made free, make us thy people, and we will serve thee, and praise thee, and bless thee all the days of our life. Amen.

THE TWELFTH SERMON UPON THE INCARNATION.

T He Spirit of God is so constant to the same matter, to the same phrase of speech in Holy Scripture, that there is no Text of prime Doctrine in the New Testament, but likely you may fit it as it were verbatim out of the Old. I put you in mind of it at this time, because David hath not only comprised my Text, but all this Song of Zacharias into one verse. Zacharias having been dumb for nine months, his unspeakable joy at last burst out, like a River which hath been stopped, and flows forth in a full gush when the Sluce is open. Now whereas when he found his tongue, and began likewise to Prophesy, his Wife and Kindred who were the Assembly that heard him, expected, no doubt, that in the first instance, after he broke silence, he would speak of John the Baptist, a child of much wonder and expectation, whom the Lord had sent unto him in his old age, yet he did not so, but he took the rise of his Prophesy from a mightier work by far; he begins with the Bridegroom, and then proceeds to the friend of the Bridegroom: He begins with the Savior, and then speaks of the Servant; he begins with the bread of life, and then goes on to the voice of the Crier; he was sent unto the Jews to invite them to eat of it: He begins with the glorious King sprung out of the house of David, and concludes with his own Son, that was the torch-bearer to carry the light before him. Of both these, thus the Psalmist with most admirable brevity, Psal. cxxxii. 18. There will I make the horn of David to bud, I have ordained a lanthorn for mine Anointed. The horn, or excellency of David is Christ Incarnate; the Lamp ordained for that mighty King was John the Forerunner, whom the Evangelist of his own name calls a burning and a shining light. 'It is St. Austin's Exposition, and so natural to the sense of the Psalm, that it hath gained upon me to follow it. Yet there is great odds between Faith in spe, & in re, between the prenuntion and the event of these mysteries; between the promise of the Sun rising, and the light which shines visibly upon the world; between the knowledge of Salvation, which was drawn nearer to the Church in Zacharias' days than it was in David's when it was further off. In the one it is faciam, I will make the horn of David to bud, in the other it is feci, the counsel of God is actuated, he hath raised up an horn. David was bold to sing it forth, that God would perform his Promise. Zacharias was more bold to speak in the Preter-tense, that he had performed, when it was but in fieri, when the Web was yet upon the Loom. Christmas day was not yet come, it was half a year off, before the time was appointed that a Virgin should be delivered: but Zacharias knowing the certain execution of God's Word hath made Christmas day in the Text. He doth not only bear witness to our Savior, though yet an imperfect feture after three months conception, as if the Child were born, but as if he were in his most able growth, in perfect strength of years, in perfect execution of his power, in the perfect glory of his Kingdom; And hath raised up an horn of Salvation for us in the house of his servant David.

Now to prepare you to receive the division of the words, you may easily mark, that whereas the former verse contains a general profession of God's mercy to his Church, he hath visited and redeemed his People, this verse contracts it to the particular instrument through whom we are all blessed; as who should say, God hath given Redemption to his People, yet there is no redemption to be looked for but in Jesus Christ, he hath raised up an horn of salvation for us in the house of his servant David. The principal word of the Text therefore is that which is in the midst, An horn of salvation; it is the Periphrasis of Christ, I will begin from thence. 2. I will declare how God did raise up this horn of salvation when Christ was born. 3. Here is the Lineage of our Savior according to the Flesh, he was raised up in the house of David, in the house of David his Servant. Lastly, Here is the use and fruit of his birth, which belongs to us, that is, to as many as have the same faith in him that Zacharias had, when he opened his mouth to utter this Prophetical Song, And hath raised up, &c.

In the former verse Zacharias says that he would bless, that is, praise and Magnifie the Lord God of Israel. And hath he not made good his word? Yes surely; for the praise of the most high cannot be exalted in the tongue of a sinner more than in this attribute, to call him an horn of salvation. There was more obedience and faith in it, (I will not call it merit) but I say it expressed more obedience and faith, that this devout Priest should call a Child, nay, a feture but of three months conception, as yet curdled like milk, as Job says, in his mothers womb, the horn the strength of our salvation, than for the Angels and Seraphim to sing continually before the Throne of heaven, Holy, holy, holy, Lord God of hosts; the Angels extol that infinite Majesty which they behold in glory: This person confessed all that his tongue could utter to the honor of his Redeemer, when nothing was actuated, nothing yet in being to be seen; and when the time came that it should be seen, nothing could be more infirm in appearance. Yet neither the inevidence of the object before he was incarnate, nor the parvity and outward meanness of the object when he was to be incarnate do stumble his faith, but he makes as great a noise to advance his dignity, as words would give him leave, an horn of salvation. Salvation, salvation is our tree of life, restore the Church to that O Lord, and there is Paradise enough in it, though we be shut out of Paradise. It is one beam, and the very principal of that inward light in holy Scripture, which shines in the Meridian of us Christians, and makes us resolve by a secret contract between us and faith that it is the the Word of God, because it treats constantly and in every part of it touching the means of salvation. But the Volumes of heathen men (they are to be seen, and testify what I say) do never aspire to that sublimity: nay, they that referred everything they had to the gift and goodness of their Idols; Riches to Plutus, joyful Marriage to Juno, Victory to Mars, prosperous Navigation to Neptune, all these, and the very breath of their life to Jupiter, yet the Devil was not suffered to fool them with this gross opinion, that any of their adulterate Deities was worth the name of a Savior. Salvation belongeth to our God, and his goodness upon his people, says the Psalmist. Salvation had never been known upon earth unless this day heaven had fallen down upon the earth. But though all comfort in this world were forgotten, nothing but darkness, and weeping, and captivity over all the Universe, yet this one word is enough to turn all the sorrow into gladness, nay, to turn hell into heaven. Where art thou O Lord that we may find thee? Wherein shall we inquire for thee that we may see thy love and glory? If I look for thee in the work of Creation, thou art Omnipotent; if I consider thee in the work of Preservation, thou art most vigilant; if I seek thee in the store of all things wherewith thou hast filled Sea and Land, thou art most indulgent; but when the incarnation of my Lord Jesus, and the mystery of Salvation comes into my thoughts, then▪ O God thou art most transcendent, and I am lost in the Abyssus of thy goodness. When I call him the Glass in which I see all truth, the Fountain in which we taste all sweetness, the Ark in which all precious things are laid up, the Pearl which is worth all other Riches, the Flower of Jessai which hath the savor of life unto life, the Bread that satisfies all hunger, the Medicine that healeth all sickness, the Light that dispelleth all darkness; when I have run over all these, and as many more glorious Titles, as I can lay on, this description is above them, and you may pick them all out of these Syllables, our salvation; much more when he is exalted with this adjunct in my Text, an horn of salvation.

And can so great a thing as Salvation be amplified through so mean an Epithet? Beside, that it is a badge of a beast, it is not of the choicest substance of nature; for what is an horn but the excrement of the Nerves in the outward parts, as Teeth proceed out of our gums within? But as God did not abhor to be made man for our deliverance, so he recoiles not from having his goodness compared to the grossest things for our better intelligence: And yet to see the perverseness of the most learned Wits, likely they entangle those Similitudes with intricate difficulties, to which God hath mightily condescended, and even abased himself for our better perspicuity. Did not he intend to set up a plain and a sensible Sacrament before our eyes when his Evangelist hath thus described him, an horn of salvation? And yet what abstruce mistakes are some fallen into, that would be more subtle than the Spirit of God? Abulensis says, that this phrase is originally derived from the horn that shined upon the head of Moses when he came down from the Mount, and had talked with God forty days. And there being this ample resemblance between Christ and Moses, the one brought the Children of Israel out of Egypt, the other acquits us from the bondage of sin and hell: Therefore Christ should take this character from Moses that was his Type, and be called an horn of salvation. I like not this opinion for many reasons: First, Moses had no such disfigurement in his face, as the appearance of horns when he came from God. Ignorant Painters make us ridiculous to the Jews with their childish errors. They know he put a veil on when his face shined, and can they tell how horns branching out would admit of such a veil? Some Limners conceived that the splendor of his face sent forth beams of light, (which indeed Rabbi Solomon calls by a figure cornua magnificentiae ) others that were bunglers in the Art, took these beams to be horns, and with the help of the Vulgar Latin Translation, they have made him of an holy Saint a prodigious monster. Their error stops not here; for this character doth so little agree with Moses, that the Scriptuce is very wary never to call Moses the salvation of the people. Why? For salvation comes not by the Law, but by Faith. If eternal life could be attained by the works of the Law, there had been no need of Christmas day, our Mediator had been born in vain, he had died in vain; therefore mark it in Mat. xxii. when the Pharisees asked our Savior which was the great Commandment of the Law, as if all their study, all their hope and confidence were in the Law, he answers them fully; but immediately he calls them to another question, What think ye of Christ, whose Son is he? As who should say, by the works of the Law shall no Flesh be justified; it were better for you to know and believe in Christ, there is no other name under heaven through which you can be saved. So I cast off this first opinion, to impute horns unto Moses is a vanity, to impute salvation to him is an Heresy.

Secondly, Some would draw the Phrase from an heathen Proverb. Delrio the Jesuit is not against it. The heathen Jupiter, as their Poets tell us in their raptures, was nourished by a Goat in his Infancy, and for the memory of it, that horn was endued with virtue to bring forth plenty of all things for the life of man, and constantly they call that which exceeds with all abundance, the horn of Amalthea. Now Christ replinishing us with all good things, supplying us with more than we can desire or deserve, in whom we are complete, as St. Paul says, Col. ii. 10. he is this celestial horn, about which profane Authors puzzled themselves, and knew not what they said. And shall I ever be persuaded that the Scripture hath borrowed terms of honor out of their Fables to give to the Son of God? It sounds not well to my judgment; yet I subscribe it was an eximious Title of great antiquity; for when God raised up the fortunes of Job again, he had three Daughters, the name of the first was Jemima, which is by interpretation, day; The second Kesia, that is, sweet Cassia; The third Keren happuch, that is, the horn of plenty, and the best Editions of the Septuagint have it, 〈 in non-Latin alphabet 〉 . the horn of Amalthea. Yet to strike off that opinion, that horn in the old Addage betokened an inexhaust Fountain of earthly felicity; this horn in my Text is the staff and stay of heavenly salvation: Therefore they differ as much in effect as finite and infinite. Barradius observing that Christ accomplisht the work of our salvation upon his Cross, would deduce that from thence he should be called the horn of salvation, because the two sidepieces of the tree do resemble horns; he might as well have said, that the Metaphor was taken from the Altar in the Old Law, upon which the Sacrifices were presented, because the Psalmist says, bind the Sacrifice with cords unto the horns, or extremities of the Altar. Into the number of these that are more elegant than literal in their allusions let me cast in Lombard, thus he, an horn is an altitude above the flesh; and because it grows higher than the flesh, therefore Christ is called an horn rather than a buckler of salvation, because our hope in him is not carnal, but spiritual: and it is he that gives us grace and power to overcome the flesh. These, and such like subtleties I think it fit rather to name than to prosecute.

But Theophylact hath collected the solid reasons of this Appellation into few words, 〈 in non-Latin alphabet 〉 . it betokens either the mighty power, or the Kingdom of salvation. An horn is the weapon and strength of that Creature out of which it brancheth, and therefore it is usual almost in every book of Scripture to borrow a Metaphor from it, as the Lord shall give strength to his King, and exalt the horn, that is, the power of his Anointed, 1 Sam. ii. 10, and Psal. lxxxviii. In my name shall his horn, that is, his strength and fortitude be exalted; and to break the horns of sinners is to pull down their pride and dominion, Psal. lxxiv. I spare to recite innumerous quotations which are extant everywhere in Scripture; but in this phrase the Holy Ghost intends, that according to the translation which is in our Morning Service, God hath raised up a mighty salvation in the house of his servant David. O puissant Lord and Savior! who is able to comprehend what infinite power did concur to this effect, that the everlasting God should be incarnate, and become man? This birth may seem to the outward man to be nothing but a spectacle of weakness and misery. Look upon an Infant laid in a Manger, wrapped in swaddling clouts, the Son of a poor Maid espoused to a Carpenter; and from these circumstances the question might be asked, Where is this horn? Where is this strength which Zacharias hath labored to express so emphatically? I answer, That the Nativity of Jesus was the greatest demonstration of the power of God that ever the world received. The Virgin Mary hath commended it to be very true in her Song, verse 49 of this Chapter, He that is mighty hath done unto me great things. And St. Basil says that the Incarnation was 〈 in non-Latin alphabet 〉 , the evidence of the Divine Omnipotency. It is a strange efficacy of nature to conjoin repugnant Elements in the composition of our flesh, as fire and water. It is yet more strange to put an Elementary body and an immaterial soul into one composition; but to join an increated and eternal God in one union of person with these things, it exceeds all other marvels. Neque Adami de limo terrae formatio, neque Evae de viri carne plasmatio, Jesus Christi potest ortui comparari, says Leo, the creation of Adam from the dust of the earth, the efformation of Eve from the rib of Adam, both are things to astonish our weak understanding, but neither of these are comparable to his Nativity, that was the Son of God, and the Son of Mary, this is the very firmitude of the horn whereof I am to speak, there are other rights and branches of it: For as God's power doth astonish us that the Word should be made Flesh, so it brings our admiration to more excess that he should become a Savior, he did overcome his own justice in that act, and an Orator would say, he grew mightier than himself, if it were possible, by sparing us. Certainly, there is good reason in that Axiom of the School, that it was more to save a sinner than to create a world. The heathen had their Savior's from wasteful diseases and pestilentious contagions, as Pandion and Esculapius: the Israelites had their Savior's from thralldom and the peril of the Sword, as Moses and Joshua: But he that delivers us from the wrath of God, and from the pit of hell, he is the strong deliverer, he is the horn of salvation. Finally, The Salvation which he hath brought us hath not only set us free, but it hath put vigor and animosity in us to subdue our Adversaries that held us in thralldom. What the Heathen spake of another thing I may fitly apply to Christ, Tu spem reducis mentibus anxiis, viresque & addis cornua pauperi; such as were poor and in misery, being fast bound in the fetters of their sins, thou hast refreshed them with joy, and given them horns to push down their enemies. The dominion of sin is abated, the edge of infernal temptations is rebated; Death is swallowed up in victory, the Devil cries out in the Gospel that he is tormented, the gates of hell cannot prevail against the Church; this is salvation obtained for us, not by compounding with our Foes, and asking their leave, but by strong force, and puissant victory; Cornu salutare nobis, sed impiis terrificum. It is a sovereign horn to us, but an instrument of offense against the wicked. His horns are the horns of an Unicorn, with them shall he smite the heathen, even the ends of the world, Deut. xxxiii. 17. the false flattering Prophet Zedekiah the son of Chenaanah put on horns to sooth up Ahab: Antichrist is described with ten horns, and seven heads, Revel. xvii. 3. to denote that he is armed to bring destruction upon those that cleave in sincerity of truth unto the Lord. The Goat and the Ram which Daniel saw in his Vision, chap. viii. had terrible horns rising up between their eyes: These were outrageous tyrants, whom God permitted to goar the innocent like mad Oxen; but here's an horn in my Text to break their malice, as if it were but a slender reed: The Judge that trieth the cause of the helpless against oppressors, and casts them down forever, but our horn of salvation. Indeed that's his proper work to save and help his chosen; it is by accident that for their sakes he wounds and offends their enemies: he came not to destroy, but to seek and to save that which is lost; he would not the death of a sinner, but that he should repent and be saved: therefore it is due to be called not an horn of mischief, but an horn of salvation.

Nor doth this word betoken his power only, but his kingdom likewise; as if Zacharias had said, God hath raised up a King of salvation to us in the house of his servant David. So said St. Peter before the Council of the Scribes, Acts v. 31. Him hath God lift up with his right hand, to be a Prince and a Savior. The Chaldee Paraphrast who is very ancient, agrees greatly with this, for what the Psalm hath, I will make the horn of David to flourish, it renders thus, I will make the kingdom of David's glory to sprout forth. Euthymius pleaseth me, who gives the analogy thus, the oil was poured out of an horn with which Kings were anointed (you can instruct yourselves that it was so both in David and Solomon ) and from thence an horn, though an evacuation of nature, and a mean thing, became an ensign of Kingly Majesty. Neither was this known only to the Jews, but to the Heathen also; so that their Kings did wear it among the honors, and ornaments of their head: as ours are painted with a mund, and a Scepter in their hand. Pyrrhus in Plutarch was known in the battle from all his subjects by wearing a Goats horn in his Helm: and Villalpandus reports of an ancient piece of coin, which had the image of Tryphon the Egyptian Monarch on the face, and on the reverse it had his Crest with a Goats horn rising up before it. Nay, the same Author says, that it was the fashion of David to wear the like thing in his head-piece: And all this I have alleged, because I would not want proofs, that an horn was the representation of Kingly Sovereignty.

The meaning then of Zacharias is this, that Christ hath abased himself to be incarnate, and to become our salvation; yet he hath reserved this glory to himself in his humiliation, that he will be a Savior unto none, but unto them that accept of him for their King, and obey him in all things. In almost all books of Scripture he is called a King. I will not take so wide a scope to expatiate in, but strictly I will touch at a little: In Genesis he is resembled in Melchizedek the High Priest, but he was also King of Salem. In the Psalms, yet have I set my King upon my holy hill of Zion: In one of the Lessons for the day, he shall sit upon the Throne of David, and upon his Kingdom, Isa. ix. 7, At his Birth the wise men did inaugurate him in that honor, Where is he that is born King of the Jews? At his triumph when he rode into Jerusalem, Blessed is the Kingdom that cometh in the name of the Lord of our Father David, Mark xi. 10. At his arraignment when Pilate asked him if he were a King, he left him in suspense with this answer, thou sayest it: Finally upon his Cross he would not let the title be altered, but there it stood, Jesus of Nazareth the King of the Jews. The right of this Kingdom was given him in his Incarnation, promulgated by the preaching of the Apostles, perfected after his Resurrection and Ascension into Heaven, and shall be consummated in the end of the world. He is so fully constituted a King by being called the Christ, that ever since it is the Dignity of all Kings to be called the Lord's Christ's, Him hath the Lord anointed with the Holy Ghost and with power, Acts x. 38. in which words St. Peter hath expressed both his Sacred, and his Kingly Sovereignty: and to match him, for the Texts sake, with David in this point, you must call to mind that David was thrice anointed; first at his Fathers house by Samuel, the next time at Hebron after the death of Saul, and finally anointed at Jerusalem, a King over all Israel. So Christ was anointed by shedding of blood in Circumcision, by blood again at his Agony in the Garden, and thirdly by the great effusion of his dearest blood upon the Cross: Or will you lay it thus? He was anointed by his Father from heaven, anointed by Mary with her box of Spikenard upon earth, and lastly his dead body was anointed by the women, when it was laid in the Sepulcher. So in proportion there is a three-fold Unction to make us Kings and Priests forever: the first of Regeneration in Baptism, the second with the blood of Jesus in the participation of the holy Communion, and the third of glorification in the Kingdom of heaven; but nihil dat quod non habet, he that crowns us in glory had title to a crown himself; he that makes us Kings, was the horn, or prince of our Salvation.

This is the stone of offense against which the Jews stumble, that the Kingdom promised so expressly and literally to the Messias was not verified in the person of Christ our Savior: had he sat upon the throne of David with Power and Majesty, reason would that they should believe; but this is it as they plead which enervates their faith, that he who is set forth so often in the name of a King, should be born so meanly, die so ignominiously, and be acquainted in all his life with nothing but [ 1] weakness and poverty. 1. Remember this for the ground of my answer, that Jesus Christ was God's only Son, and our Lord, that is our King, is an Article of our Belief, and therefore his Kingdom appears only to the eye of Faith, and is not to be discerned after an earthly manner, in outward pomp and visible glory; for [ 2] then it were no Article of the Creed. 2. No human Kingdom came to him by descent; for ought we know he was of the house and lineage of David, but it appears not that he was the true and lawful successor in the right line to the Crown of David. Armacanus makes much ado to no purpose, to derive his pedigree; so that the Kingdom of David might truly be hereditary in him: I say to no purpose; for since the right should come to him by his Mother, and she out-lived him, that temporal Kingdom had been in her, and never descended upon him, unless he had [ 3] survived her, 3. Note it, that the Prophets who prophesied of the Kingdom of the Messias, must not be understood literally, that's not the fashion of Prophesies. How then? why, with Evangelical qualifications, and they are clear that his Kingdom is not of this world, that he was no King to the prejudice of Caesar; his laws pertained to the spirit and conscience: he rules over his Church, and yet was obedient to Rulers: but he had not the temporal seat of David, even as David had not the spiritual seat of Christ: In a regal Throne he did not sit, for he came not to be ministered unto, but to minister, although he was made heir of all things by virtue of the Hypostatical Union: Just as David after he was anointed by Samuel, was debased a while as the meanest servant. But Christ being of the line of David, and having an heavenly Dominion given him, which had influence into the soul and conscience, commanding things in heaven and earth, making all things in the world stoop to the word of his truth, converting sinners to salvation, drawing all the Gentiles to take up his Cross, ruling thus forever, and to the worlds end. I hope you will say (O that the Jews would heed it!) that this is a more excellent Sovereignty than ever David had; therefore God hath made good his promise, and transcended it, that God had given him the Kingdom of his Father David. I lay the point now with all evidence and perspicuity against the infidelity of the Jews, 1. God did promise the Scepter unto Judah, Gen. xlix. 2. Judah had it in David, and Solomon. 3. It was threatened to be taken away; and never restored again; and so it was in Jeconiah. 4. Whereas the family droopt and decayed, the promise was that it should reflourish in Christ. 5. That it should be a Kingdom greater than ever was before, extended from the flood unto the worlds end. Lastly, that it should stand and dure forever: In all things the Gospel consents with Moses and the Prophets, and the blind Jews that will contradict it, even Judah shall be scattered with this horn, Zach. i. 21. and be broken in pieces with the Scepter of this Kingdom; but as the Prophet infers well, if I be Lord, where is mine honor; and if Christ be a King, where is our obedience? God hath anointed him with his horn of power to be a King, O that the unction of his Grace may distil upon our hearts, that we may serve and fear him. Concupiscence says, I will reign; Ambition says, I will reign; the Devil says, I will reign; the world says, I will reign; but a good Christian will say, Non habeo regem nisi Dominum Jesum. There is no King that shall command my conscience, but Jesus Christ, he is the horn of my salvation.

The points remaining shall take up no long time: the next that I come to is the verb of action, how God did raise up this horn of salvation? you may know the meaning of this by our own vulgar phrase; for it is our usual saying, that God raiseth up friends to a miserable man, when his relief and deliverance come through those means which he never expected. The house of David had ennobled the Kingdom of Israel more than any other tribe or kindred that came out of the loins of Jacob: is freed the Nation from the oppression of the Philistines, expulsed the Jebusites out of the Imperial City, reared up the stupendous fabric of the Temple, contrived the service of the Priests and Levites into admirable decency, brought them into great respect with Foreign Princes: All this came to them by the Son of Jesse, and Solomon that succeeded him. But in process of time the lineage of David was quite eclipsed, that stately horn was broken, especially when Herod ruffled it, the poor remnant of the kindred plucked in their head, and durst not with any safety own themselves to be of that progeny. Loe the inconstant state of human things, the sons and daughters of David, who were the Princes of that Kingdom, were become poor artisans and inmates in by-places; and nothing was so beneficial to them, as to be forlorn and despicable. Now chops in another alteration, more strange than all that had been before, a Virgin of a most private fortune in that stock, not looked upon, not thought upon to repair that decay, she conceives a Son by the power of the Holy Ghost, in whom the honor of David 's house was more exalted, than if he had subdued all those Countrys which Cyrus and Alexander made tributary to their Empire. This is according to that Prophesy which James applied to our Savior, Acts xv. 16. in that solemn Council of the Apostles, after this I will return, and will build again the tabernacle of David which is fallen down: and I will build again the ruins thereof, and will set it up. This kindred, in whom the Majesty of Judah, did once rest, nothing could be laid more flat than it in the revolution of a few ages: and of a sudden this diminution was repaired, no flesh and blood was ever more advanced than that house (if they did not bid defiance to their own honor) that Jesus Christ came from them according to the flesh. This did David foresee and presageth it to his own generation, Psal. cxxxii. I will make the horn of David to flourish: but the Verb decomposit in the Septuagint is most significant, 〈 in non-Latin alphabet 〉 I will make it sprout up again; as when a tree is cut down, and the stock appears to be dead, but a little branch springs out of the root, grows high and tall, and fills up a better room than the trunk which was felled. But the Jew complains to this day, that he can perceive no such redintegration of the house of David. O who is so blind and senseless as that Nation? who would not receive him, that came to be their glory, and being plagued for their unbelief, they will not perceive their punishment and misery; the horn is raised up, and the beast out of which it grew will not own it, or acknowledge it. But the promise of God cannot be made of none effect through their infidelity: There is room enough beside in the world to receive him, though his own exclude him; the horn is raised up, though the Rebels of the house of David reject him. The condition of our human nature was most innocent and Angelical in the first Creation; we sinned, we fell, our boughs of glory were lopped away, our fruit of holiness was shaken from it, our substance was involved in the general curse of the earth to bring forth nothing but thorns and briars. Thus we continued a despised mass of corruption, till our horn was exalted in the Incarnation of our Lord and Savior. Then was our nature advanced to one hypostasis with God himself; as if a Giant should bear up an Infant upon his shoulders: so we that passed for no better than blood tempered with dirt, are become as it were emulous with the thrones of heaven by this assumption of our manhood into his person, because he took not upon him the seed of Angels, but the seed of Abraham. And as all that are born of women have some access of dignity, because Christ took the similitude of our nature, so the Church superabounds in two privileges: first, as Gregory notes upon such words as these, 1 Sam. 2. that it is said to the Priests of the Gospel, whose sins ye remit they shall be remitted, &c. yet the like was never said to the Priests of the Law; because remission of sins was brought to pass by him that was made man: therefore from that time forth men were made the Ministers of Pardon and Absolution: that's the horn of the Church, the power of the Keys. Secondly, God hath replenished us that are called by his name with a great abundance of the Holy Ghost; and since Christ was made flesh he hath poured out of his spirit upon all flesh. Loe, these are the ascensions by which we climb up into heaven through this mercy, that the Lord God of Israel hath raised up unto us an horn of salvation.

Now follows the third part of the Text, to the end the Jews might know that this was the Messias which they expected: here's his lineage expressed according to the words of the Prophets, he was raised up in the house of his servant David. This the Pharisees had learnt by rote, and very truly, when our Savior asked them, what think you of Christ? whose Son is he? and they say unto him David's. Till those days the Pedigrees of the Tribe of Judah were kept unconfused; especially the pedigrees that descended directly from David, and those things which the providence of man would never have kept from darkness and intricacy through long tract of time, the wisdom of God kept them clear and uncontroverted: so that Joseph and Mary were taxed as belonging to the house of David. 'It is much that St. Matthew would not give Abraham the precedency in the generation of Christ, (he deserved it for antiquity) but sets David in the front, The Book of the generation of Jesus Christ the Son of David, the Son of Abraham. The cause is not to be disputed, but the thing to be granted, that the promises made to David were so comfortable and notorious, that they exceeded the promises which were made to Abraham. Or thus, God did first engage himself to Abraham in these words, In thy seed shall all the Nations of the world be blessed: and the last man to whom he confirmed that promise was David, Of the fruit of thy body will I set upon thy seat. To amplify it further, our blessed Lord and Redeemer is not only saluted by the Prophets in the name of the Son of David, but by an interchangeable nature, or supposition of identity is called David. They shall serve the Lord their God, and David their King, whom I will raise up unto them, Jer. xxx. 9. and I the Lord will be their God, and my servant David a Prince among them, Ezech. xxxiv. 4. I conjecture that the Jews did rather please themselves to call him the Son of David, then the Son of Abraham, because they did rather expect a temporal victorious Monarch out of the line of David. The one was the root of the people, the other the root of the Kingdom: therefore when God says he will not destroy the people, he says he will not do it for Abraham's sake: When he says he will not destroy the Kingdom he says he will not do it for David's sake. And the gross minds of the Jews were set upon the reflourishing of their visible and outward Kingdom: therefore from the High Priest in his chair, to the poor blind man that sat by the high-way side, all of them had one name for the Messias, the Son of David. Yet David was a more perfect type of Christ in those words, where he is said to be a man after God's own heart, than by possessing the Monarchy of all Canaan; for Christ, and he only, is a man after God's own heart, and in whom he is well pleased: David was obnoxious to great Rebellions, for which the Lord was much offended. But I mark it further, that in all the New Testament Christ never calls himself the Son of David, but the Son of Man; as Moses, &c. and that for two reasons: First, Referring to the primitive promise of all wherein Christ is first mentioned, The seed of the woman shall bruise the Serpents head: he points as it were with his finger to that Scripture, that he is the seed of the woman, when he reiterates that periphrasis so often, that he is the Son of man. Secondly, To let us know that not only the house of Israel, but all the Gentiles that came out of the loins of Adam, even all the sons of men that make not themselves unworthy of the promise, do belong to the City of God; all that believe have interest in his Merits and Passion: But because it is impossible that one man should be of the Progeny of all Families, therefore he is severed out to a most noble kindred, the house of his servant David.

Will you not be a weary with nice points of Genealogies, if I give an answer to an objection which Julian the Apostate made against the kindred of Christ from the house of David? no, it shall not be wearisome, because I will be very brief. That renegado from the Faith did thus argue, that Joseph was but the reputed Father of our Savior; but his pedigree drawn up to Abraham in St. Matthew, drawn up to Adam in St. Luke, concur both in Joseph: but since the parentage of the Blessed Virgin Mary is not expressed, whose very Son the Lord Jesus was according to the flesh, how doth it appear that he was the Son of David? Take these grounds in order to satisfy you, First, That the Pharisees in the Gospel laboring by all means not to acknowledge him for the Messias, yet never made any doubt but that he came out of the house of David. Secondly, The Gospels of Saint Matthew and Saint Luke were published while the Pharisees domineered and had great authority; yet they never quarrelled at the Evangelists, as if their Genealogies had not sufficiently demonstrated Christ to be the Son of David. Thirdly, Although you find Joseph to be as it were the ground of both Genealogies, marvel not at it; for St. Jerome says, it is not the custom of the Scripture to context a Pedigree by the Mother: if he means that Pedigrees of long descent, such as these, be not deduced from the female stem, it is very true But fourthly, I answer, That in all likelihood the pedigree of Christ in the third of St. Luke rises up from the holy Virgin his Mother. Thus I make it evident in the first of Matthew, Joseph the Carpenter is called the Son of Jacob: now certainly he was the Son of Jacob; for there it is said Jacob begat Joseph. In St. Luke after our reading he is called the Son of Heli: how can it be that Heli was his Father if Jacob begat him? not by Nature, but by Law three ways. 1. By Adoption; so Esther was Mordecai his adopted Daughter: and [ 1] St. Austin did once opine that Joseph was the natural Son of Jacob, and the adopted Son of Heli: This may reconcile the seeming contradiction of the two Evangelists, yet it is no answer to Julians objection. 2. There was a legal way peculiar to the [ 2] Jews, you shall find it, Deut. xxv. if a man died without issue his Brother was tied to marry his Relict, and to raise up seed unto him: and the child that should be born, was the legal Son of the Brother that died without issue; the natural Son of him that begat him. So Booz married Ruth the Wife of his Brother Mahlon to raise up the name of the dead upon his Inheritance. Affricanus a very ancient Author, as Eusebius reports him, affirmed that he had it by tradition from the Jews, the kinsmen of our Savior, that Heli and Jacob were brethren. Heli dying childless, Jacob married his Wife, by whom he had Joseph; so Joseph was the legal Son of Heli, the natural Son of Jacob. And St. Austin meeting with this report of Affricanus retracted his former opinion, and subscribed to Affricanus. It is a wonder how many learned men did acquiesce in this opinion, as if none were like it. Whereas, cui bono? to what end should two Evangelists spend such pains to describe both the legal, and the natural line of Joseph? and in the mean time the family of Mary should be forgotten, by whom only it may be demonstrated, that according to the Scripture Christ was of the house of David. 3. The safest opinion, and without [ 3] any intricacy, is, that Joseph was the true Son of Jacob, but the Son-in-law of Heli, by the marriage of the Virgin Mary: so the Virgin being the Daughter of Heli, and Heli being of the stock of Nathan, the Son of David, the truth lifts up its head against all adversaries, that Christ was of the lineage of David. If any one dislike this, as Calvin doth, because Sons-in-law are called Sons, I reply, why not as well as Daughters-in-law, Daughters, Ruth xviii. And if you will admit of the acuteness of Gomaras all is salved: he doth enlarge the parenthesis, Luke iii. 23. Jesus began to be about thirty years of age, being the Son of Heli: For that which comes between is a parenthesis, being as was supposed the Son of Joseph, but being the Son of Heli, &c. This reading hath my great approbation, Heli being Christ's Grand-father by the Mothers side: and by this reading, it is as clear as the light of the Sun that Christ was of the house of David.

Pardon me if I have troubled you with a genealogy, at other times I will forbear; but it is proper to this day. Now I will end all with the use and fruit of his birth, all this salvation, this mighty salvation, raised up to the admiration of heaven and earth; all is for us, and hath, &c. But for this word all the rest were loose, this girds about us, nay it fills our bosoms with it. The Devils renounced his coming into the world, What have we to do with thee, says Satan, Mat. viii. 29. The good Angels had joy derived unto them through his Birth, but neither glory nor salvation; they were ours, because he is ours; because he is our horn of salvation. But in what capacity doth Zacharias take him to be his? first, as a Jew; for it was fit that salvation should first be offered to them that were the natural branches. Secondly, As a Priest, salvation came to the Priesthood out of the house of David; that is, the protection of the Church by God and the King. Thirdly, and principally, as a man who is a sinner, that had need of a Mediator: For God is 〈 in non-Latin alphabet 〉 a lover of all mankind. He excludes only those that include not themselves. Want of Faith causeth that he that is born to all is not born to all. Unto us a child is born, says Isaiah, c. 9. and he directs his message to King Ahaz, a man of great iniquity: but Christ was born for him; as likewise he was born unto Zacharias a just man, and one that lived most unblamably. The sinner that hath done very wickedly by faith in him, and by repentance, he may be saved: the good man that lives obediently and devoutly without him, he cannot be saved. Finally, since this horn of salvation is raised up unto us, let us lay hold of it, and fasten upon it. Utamur nostro in utilitatem nostram, let us use him for our best behoof, and draw the proper extract out of him, I mean salvation. He is ours by being made flesh and blood, we shall be his by renouncing flesh and blood: he is ours by his natural generation, we are his by spiritual regeneration: he is ours, his Body and Blood are ours in the Holy Sacrament; we shall be his both body and soul by receiving those mysteries worthily, that is, faithfully, thankfully, charitably, penitently, devoutly. Amen.

THE THIRTEENTH SERMON UPON THE INCARNATION.

T He Nativity of Christ was that wonder which came to pass this day, but how he was revealed, and known of them that sought him is the use of the day, for Christ was born that he might be found. And that is the cause that the manifestation of his birth is joined together with his birth, and more copiously handled a great deal both by St. Matthew, and St. Luke; by St. Luke, how the Shepherds were sent to find him in a Manger: by St. Matthew, how the Sages of the East were admonished to come from a far Country that he might be known unto them. God could have brought it to pass, that the blessed Virgin should have been delivered as she travelled to Bethlehem, either in the Wilderness, or in the Forest of Lebanon, where none should have been the wiser; but loe this had been contrary to his own work of grace, to fold up his mercy in darkness when light was come into the world. Therefore he called so many witnesses about him, after such a manner, with such new and over-natural signs, that his Nativity was as public as Angels, and Stars, and Jews, and Gentiles could make it. The Angel sent the Shepherds out of the fields to inquire him, as if he would have the whole Country of the Jews flock thither; The Star called the Wisemen out of the East to come and worship him, as if the heavens would invite all the Gentiles to resort to him thither. God diffused the tidings that his Son was born, both to common places, such as Bethlehem, and the Stable; and to holy places, such as the Temple at Jerusalem, where Simeon and Anna confessed him to be the light of the Gentiles, and the glory of his people Israel. Mark it (Beloved) so long as the Witnesses came to worship him, so long as those that had him in their arms praised the Lord, and blessed the day they saw him, so long he was manifested more and more. But instantly he sat in a cloud; as soon as Herod sought to kill him, then he drew back the light by which he was known, and hid himself in Egypt. If then we are now met together with such faith as is fruitful to yield him honor, and worship, and praise, and glory, some strange Star will rise in our hearts, and make it easy to find him out, then those mysteries of my Text shall be opened to us, how he was first revealed to the Gentiles, hearken then to that story, which hath been so precious with the Church in all Ages, and begins as I have read unto you, When Jesus was born in Bethlehem, &c.

Each of these verses contain a several portion of matter to be handled by itself, the one concerning the doings, the other concerning the sayings of the Wise-men; first you have their Journey, and then their Errand. First, the toil of their body, and then the zeal of their mind; nothing can be more complete than St. Austin's judgment upon both, Ambulabant Per fidem, & desiderant speciem. As it is the stage of a Christian to walk in this life by faith, and that race is run so constantly to win that heavenly prize that we may see what we have believed face to face: So these Eastern Travelers went on their way by faith, till they came to Jerusalem, and then like those that had finished their course, Desiderant speciem, they wish that their eyes may be blessed with the hope of their faith, Where is he that is born King of the Jews? We have wearied ourselves, but he is our rest; we have seen his Star; but where is he that commands the course of all the Stars? We have seen a wonder in the heavens; but where is he whom the Prophet calls wonderful upon earth? We have seen the Ensign; but where is the Captain under whose Colours we would be led? We have seen his Star in the East, and are come to worship him. Ambulabant per speciem: upon that subject, with God's leave, contained in the first verse I will speak at this time, and hereafter how they required that faith might be changed into vision. Upon their doings, or upon their journey therefore I consider, 1. Who were the Pilgrims, Magi or Wisemen. 2. Their Pilgrimage, Venerunt, they came. 3. The length of that Pilgrimage, from the East to Jerusalem. 4. The occasion of that journey, when Jesus was born. 5. The place of that birth, Bethlehem of Judea. 6. The time of that birth, in the days of Herod the King. O most true delights and joys of a feastival Christmas! 1. To learn what wisdom it is to seek out a Savior, Wise-men came unto him. 2. What rest we shall find in our soul, when we desire no rest till we have found him. 3. How mighty his Kingdom is, that all Nations shall come from far to worship him: Many shall come from the East, and from the West, and sit down with Abraham, and Isaac in the Kingdom of God. O blessed birth! not only the greatest and most holy places partake of it, as that great and holy City Jerusalem; but little Bethlehem, and the most profane Regions of the East, which abounded with Idolaters. O joyful birth! which came not only to pass in the times of good Prophets, Old Simeon, and Anna the widow, but in evil days, in times of sorrow and captivity, in the days of Herod the King: For he alone that was born in the days of Herod can turn our sorrow into gladness. Let these be the meditations, let these be the frolicks and triumphs of our Christmas, these shall make it holy day to our soul to be informed in all particulars, how Jesus was born in Bethlehem in the days of Herod the King, and behold there came, &c.

First, Constet de personis, let the condition of these persons be examined, for every word in the Text must partake of that knowledge; for though they are but obscurely described here, yet all holy Writers have accounted it zeal and not curiosity to labor in the search what they were, says St. Chrysostom, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , much watching, and many prayers are needful to find it out. The original Text calls them Magi, out of which word many have suspected that they were of a scandalous profession, we call them Wise-men in our translation, which is a very safe and sure opinion of them, some have entitled them for Kings, but very corruptly, all confess them to be Gentiles, and very truly; and I think I shall satisfy you to the full by considering the persons in this fourfold capacity. First, They that thought the name of Magi to be full of offense and suspicion had much to say for themselves. Simon the Sorcerer, and Elymas the Sorcerer, who could be worse than they? Yet Magus is their title. For howsoever it was meant for a good Appellation at first; yet as the names of Tyrant, and Sophister became very foul and contemptuous by the abuse; so although a Magus was an innocent Artist at first, yet some of the tribe were so far corrupted in their knowledge, that Magic was accounted no better than raking hell, and charming infernal spirits for satisfaction. The least fault in the Profession, and yet that a great one, was judicial Astrology, to make Schemes, and calculate Nativities, from certain houses which they framed to themselves in heaven, and to attribute a fatal necessity to all men's actions from some aspect of the Stars which reigned at their Geniture. As Paul's antecedent life, most adverse to Christ, did no way dishonor him to have it remembered after his conversion, so the Fathers thought it no soil to these holy Travelers to impute the worst unto them, what they had been. Tertullian magnifies God for the great alteration, Primitias gentium ex inferis excitavit, the Lord raised up these that were the first fruits of the Gentiles even from the Jawes of Hell. St. Hillary thinks they were called to mighty Faith from mighty Impiety. Homines professionis à scientiâ divinae cognitionis longe aversae; they were men of a profession most different from the sweetness and simplicity of divine wisdom. But Theophilact lays load upon them to make their conversion shine the brighter; 〈 in non-Latin alphabet 〉 , they were men envassalled to devils, and the enemies of God. And St. Austin, whose meekness would not revile them, but to make God's mercies appear the greater in them, Sicut praevalet imperitia in rusticitate pastorum, ita praevalet impietas in sacrilegiis magorum; Rudeness and ignorance was predominant in the Shepherds that were sent by the Angels to Bethlehem, so wickedness was notorious in these blasphemous Magi, who were led by the Star to Jerusalem, and yet both became the children of God.

You hear how good and judicious Authors thought that the conversation of these Magi had sometimes been Diabolical. And if St. Matthew wrote first in Hebrew, and in that Hebrew which Munster took pains to publish, they have more to say for themselves, for Magi is rendered by no better word there but grand Impostors or Necromancers. And this opinion of their person, whether right or wrong, is very comfortable; for the most holy man that ever lived, let him judge himself as he ought, and he shall find how much it will refresh his heavy laden conscience, that such grand-tortoes as these, sinners of the highest pitch, were called to the hopes of eternal life; Nemo desperet salutem sibi credenti, qui Magis conspicit donatam: If Magi and workers with familiar spirits are invited to Christ's Nativity, Quid non speramus. They that are enemies may be reconciled to the Prince of peace, as our first Lesson for this day doth call him, they that are Publicans may become Apostles; they that have defiled themselves like Mary Magdalene may wash in tears and be clean, many that are last may be first in the Kingdom of heaven.

I have satisfied you what comfort comes of it, though these Magi which came to Christ had been the worst of all men, though antiquity had said right, that they were Impostors, and deceivers after the great power of Satan, yet they were not such, as I conceive, but men conversed in the studies of deep wisdom, or wise-men, as we translate the word. Such as are most accurate to give the true sense of names do so persuade me. Soudas saith that Magi were Philosophi & 〈 in non-Latin alphabet 〉 , Philosophers, but of that tribe that dedicated themselves to the knowledge of God. Phavorinus says they were 〈 in non-Latin alphabet 〉 , Priests that studied divine learning according to the Religion of that Country. To go higher, Pliny says, the Magi were skillful in sacred learning; and which moves me more, Strabo says, that in his days (and about his days St. Matthew wrote his Gospel ) they were 〈 in non-Latin alphabet 〉 , Professors of a strict and austere life, as you would say, religious. Whether they were by succession the Scholars of that great Oriental Patriarch for Philosophy, Zoroastres, or Prophets children derived from the succession of Balaam, all is one which conjecture is true, or whether both be false, but in all likelihood they managed the sacred Offices of the Persian Religion. For Eusebius says, how in his days it troubled the Magi that the Persians became Christians, for by Sacerdotal succession they looked to their own religion, that it should receive no detriment. Diogenes Laertius, in that book which every young Scholar turns over, wherein he wrote very accurately of all Philosophical Sects, says that the Magi attended the Religion of the God's, prayed, and sacrificed; and for their learning as well as their ministry, Porphyry says they were interpreters of divine controversies.

Though they were but a bad Priesthood, yet a Priesthood, and a very learned one in their superstitious way. When I first took a hint of this, I labored to make it truth out of good Authors; the notion must needs be pleasant to them who wear an Ephod in Christ's service; that as silly swains, ignorant Lay-men were the first fruits among the Jews, so Priests of a religious calling were the first fruits of the Gentiles, and were incited by a divine assistance to seek and find out our Savior. But though this be true, yet since my Text speaks not of their office and science about Religion, but simply as they were Wise-men, I will pitch upon that. Such as the Grecians called Philosophers, the Jews Scribes, the Assyrians Chaldeans, the Indians Gymnosophists, the Gauls Druids, this Island Bards, the Romans Aruspices, such were the Magi with the Persians, men that had furnished themselves with all fit knowledge to be their Judges and Counselors of state. You shall find that seven Wise-men, who knew the Law and Judgments, stood before Ahasuerus the great King of Persia, Esther. i. 13. these were such as the Magi in my Text, the most sufficient directors of all affairs in that mighty Kingdom. Human Learning and Political Wisdom are so far from being impediments to an man in the way to the Kingdom of heaven, that they are excellent Pedestals for the Pillar of Faith to stand upon; and wise men, if pride do not puff them up with vain opinion, are best able to resist the devil and his temptations, because they best know why they serve the Lord, and have most intelligence to ponder, why they should not be conformed to the fashion of the world. Certainly they are of that rank to whom much is given, and much shall be required of them. Plain ignorant shepherds came to Christ soon after the first minutes of his Nativity, and those harmless unsuspected persons told it abroad in all Bethlehem, that by the foolish things of the world God might confound the wise: (that's a great mystery of our salvation) yet that the Gospel might lose no opinion by illiterate messengers, the Sophi, the acutest wits of the East discharge the same office, that God may be glorified both in the prudent and ignorant. Learned men of all sorts believed and were saved. Zenas a Lawyer, Luke a Physician, Paul brought up at Gamaliel 's feet; he had 〈 in non-Latin alphabet 〉 , as Felix said, all sorts of art and literature; these were wise men, and never so wise as in this to seek out Christ, and to prefer the simplicity of faith before all the rudiments of the world. I approve it not that these Travelers were Kings, it is an error I will remove by and by; but after the manner of Persia they were honorable in their own Country; yet their quality of wisdom is remembered before their honor. Nay, had they been Kings, the Romish Expositors say it was most apt for the Gospel they should be called Wise men, Majus est testimonium quod datur Christo à sapientibus quam quod datur a regibus, it did more convince the Heathens that their Wise men and Philosophers bare testimony to Christ, than if they had been Monarchs. Those are the chariots and horsemen of Israel, burning and shining lights: It strengthens our part exceedingly, when the eloquence of Apollo, and the Athenian Education of Dionysius the Areopagite are converted to the edifying of the Church; but for such as are wise and learned, yet whet those weapons for the maintenance of pernicious errors against true Religion, we pray as David did, Lord turn the wisdom of Achitophel into foolishness, and their subtlety into their own destruction.

I have declared my opinion for the Priest-hood and learning of these wise men, and am not afraid to dissent from them, who interpret Magi to be Nechromancers, or vain Astrologers: for even after they had worshipped Christ, still they are called Magi. When Herod perceived he was mocked of the Magi, or Wise men, he was exceeding wroth, ver. 16. 'It is probable that a name of Odium and scandal should not be given them, after they had worshipped our Savior. Thus far both these opinions may agree, that the principal of those who visited Christ were reverend Sages of the East, and that some ancient Authors had been informed by tradition, that there were those in their train who secretly were Wizards and Sorcerers. The best complexion may have a tettar run into it, and the best profession may have some followers that give themselves over to the Devil. And this reconciliation I am more willing to embrace, because it supposeth that a full Chorus, a great company of wise men came to Christ from the East: Not three only, as some say, who dare say anything. Leo the Great, above 400 years after Christ was born, is the most ancient Author that I have met with, who stands precisely for the number of three: and how much the circumstances of a true story may be falsified after 400 years, it is too manifest by the records of all ages. The Author of the imperfect work upon St. Matthew, whosoever he was, he is ancienter than Leo; I think he says they were twelve in company, I think there were not so few: For coming from those Eastern hills to Jerusalem, they pass through Arabia deserta, which place was ever infested with the thievish Ishmaelites; so that no passengers would travel that way without good guard. It is well known in these days that travellers will not pass without a Caravan, through those Desarts, and they that do otherwise adventure upon certain destruction.

This being supposed, that probably they were a troop of Pilgrimes, many more than three; that description of them, which was broached by fabulous Writers of the middle age, that they were three Kings of the East; I say this opinion miscarries every way, both for number and quality. No Kings, I say, whose bodies, after I know not what transportation, were afterward interred in Colin: this is grounded merely upon counterfeit Relics, and impudent legends. First, the Country from whence they came will not admit to have so many Kings come out of one Canton of Persia, or Chaldea, 〈 in non-Latin alphabet 〉 . one Kingdom can bear but one King at once; a Kingdom with many heads is a Monster. Secondly, All pure antiquity hath omitted to give them the title of Kings, and reason good, for the holy Text of Scripture hath done the same: And surely the Evangelist would have published their royalty and glory, if they had been anointed Princes. It had been fit to be remembered to the honor of the Son of God, that the Kings of the earth did throw down their Crowns and Scepters at his Cradle. But the honor of God is established upon truth, and not upon fictions: And the Jesuit had better have said nothing than shifted off thus slenderly, Coram summo Christo rege nullus fidelium vocari Rex debet, because Christ is King of Kings no faithful Christian ought to be called a King before him. By as good consequence I infer, because Christ is the chief Priest of our souls, therefore no faithful Christian ought to be called summus Pontifex before him. Had it not been better to confess the plain truth with their late Poet Mantuan, Nec reges, ut opinor, erant, I suspect these Wise men of the East were no Kings. Nay, says Salmeron, in all his writings a most rash Logician, we have two sort of proofs to declare them Kings: First, The Church doth so interpret places in David, and Isaiah, and other Prophets. Secondly, Our ancient Pictures are testimonies to witness it. Stout arguments for such a Champion to use; but for his Idols and Pictures they are teachers of lies and vanities; and for his Church it is as vain an interpreter of the Prophets.

The old rule is, Omne mendacium est in aliquo vero, every lie is clothed with the similitude of some truth, and so is this: And what might mislead some Writers to deem these Magi to be Kings, I will give you a brief satisfaction: First, Their coming to Bethlehem, as with us nowadays, so anciently it was solemnly celebrated upon Twelfth-day; and being a double Feast among proper Psalms for the day, the 72 Psalm was appointed to be read of old. Hereupon some ungrounded judgments that the 10. verse of that Psalm was Prophetically spoken of these Wise men, the Kings of Tarshish, and of the Isles shall bring presents, the Kings of Sheba and Seba shall offer gifts: whereas that versicle is to be refer'd to the calling of the Gentiles, not to these men's persons: so the words following expound the true sense, All Kings shall fall down before him, all Nations shall do him service. So Expositors agree that Sheba stands for Ethiopia, or the South, Seba for Arabia or the East; Tarshish for the North, and the Kings of the Isles for the West. If therefore the reading of that Psalm might prove them to be Kings, the West, and East, and the whole cope of heaven should be confounded. Secondly, There were three other occurrences in the acts of the Persian Monarchies, which made it a little suspicious that they were Kings, to them that did not match time and History well together: One thing was, that after the death of Cambyses, for seven descents, the Magi held the Kingdom in their line and profession; but long before Christ's Birth they were cast out of that honor. Strabo says, that in Augustus his reign they were no more than a College of Philosophers. Another thing was, that none of the Royal Blood could be inaugurated King of Persia, unless first he had been brought up in the instructions and wisdom of the Magi, Nec quisquam Persarum Rex esse potest, qui non ante magorum disciplinam scientiamque perceperit, says Tully, Ut enim sapere, sic divinare regale ducebant. The old world thought it a princely thing to be very wise, yea, and to have skill in divinations: And as he adds, many of the Roman Kings went first through the Priestly Offices, were Augurs, Pontifices, and grew more venerable by their skill in Religion. Heli and Samuel were Priests that served at the Altar, and Judges of the people, Melchizedek a King and Priest of the most high God. Rex Anias Rex idem hominum Phaebique Sacerdos, says the best Poet. The Hasamonei or Maccabees, Levites and Princes of Judah; so it was as honorable in the Kings of Persia to be skilled in the Offices of Religion before they wore the Diadem. Now all this goes no further, but that every King of Persia was first a Magus; but it makes not for the false opinion which I refute, that every Magus was a King.

Another inducement to be mistaken was, that there were certain Satrapae, Lieutenants of some Shires or great Cities in Persia, who were styled Kings by some to magnify the great King of Persia the more. So it is said of Tigranes in Armenia, that many Kings ministered unto him, and 70 Kings gathered meat under Adoni-bezeks table; and many of the Magi were such Kinglings, quidam Reguli, Rulers after that latitude. But God knows, there was no Sovereignty, or independent power in them, such as belongs unto a King. These were great Servants, but far under the title of their Master. I grant them to be very noble, and of dignified place. It appears by the respect which Herod gave them, by his privy conference with them, by a convocation gathered to resolve them, and by their rich presents which they offered to the babe. From hence let the honorable consider as well as the wise, that as it is the prudentest part in the world to seek out Christ, so it is an honor above all honors to worship him. So began the magnificence of Christmas-day, Priests that attended Religion, Wise men that ruled the State, honorable men whose blood was greatly ennobled; all these in the persons of these Magi came to worship the Lord, that the word was made flesh and dwelt among us.

But when all the learning of the world hath busied itself about conjecture, this is evident truth and no conjecture, that they were Gentiles far remote from the Temple at Jerusalem, which God had chosen out above all the earth for the holy place of his honor. This is the reason that makes Twelfth-day so great a Feast throughout all the world; because in the person of the Wise men a door of Faith was opened unto the Nations that knew not God. As a Star is an heavenly body that is common to all Coasts and Climates to illuminate them, so the Birth of Christ was attended by a Star, because all people should partake of his Grace and Gospel. Behold ye the Philistines, and they of Tyre, with the Morians, loe there was he born, Psal. lxxxvii. 4. As who should say, it should be no prejudice to us that he was born among the Jews in the City of David, for his blessing shall be with us as much as if he had been born in every Country of the Gentiles. They that believe in Christ they are his Country-men. They that hear the word of God and keep it, they are my Mother, and my Brothers, and my Sisters, says our Savior. The Prophet Jonas who was a Type of Christ in none of his smallest works, but even in his glorious Resurrection, he was sent to the Gentiles of Nineveh, to denote, that through Christ, that great Prophet whom the Lord would raise up, the mystery of the Kingdom of Heaven should be opened to the Gentiles. But this is stale now, and little thought upon, because the sound of the word hath gone forth into the ends of the world for sixteen hundred years, who considers this merciful loving kindness as he ought? though at the first every small thing was admired, and it was marvelous in men's eyes, to see any partakers of the heavenly gift, but the very natural branches of the stock of Abraham. Christ himself wondered at the Centurions Faith, for he was not of the house of Israel, he was astonished at the importunity and zeal of the Syro-phenisian, O woman, great is thy faith! at the Samaritan, who being a Samaritan, was thankful, when nine others were forgetful. These were rare occurrences in the beginning. And when St. Luke brings in his Shepherds to visit Christ in his manger, he doth not say, ecce pastores, behold there were Shepherds of the Jews that saw the Birth of our Lord: but St. Matthew lays an index of wonder upon these Gentiles, Ecce Magi, Behold there came Wise men of the East to Jerusalem. A great change as ever was in the world, to be remembered on this day with most festival Thanksgiving, but never to be forgotten. Every Nation loves to know, above all other Antiquities, when her people were converted to the Faith, as our Country reckons from King Lucius, the French from Clodoveus, but the whole world from this day, from the coming of the Wise men of the East to Jerusalem. But the end of this strange work should especially be kept in mind, and with that I end this point: Our Savior told the Pharisees to what end God called the Gentiles, The kingdom of heaven shall be taken from you, and given to a Nation bringing forth the fruits thereof, Mat. xxi. 43.

From hence I move a little forward with their motion to the next thing observed, Venerunt, they came; as if the Star had said unto them, seek ye my face, and they had answered with David, Thy face Lord will I seek. As soon as ever Christ was born, cum natus est, at that instant they set forward, and made no delay, Make no tarrying to turn to the Lord, and put not off from day today, says the Wise man, Ecclus. v. 7. Remigius says, that the Wise men were brought through the air by an Angel to Jerusalem, as Habakkuk was taken up, when he carried meat to the Reapers: but what needed a Star to direct them, if they had not beaten out the way of themselves? the Scripture says not they were brought, but they came, they trod out a long journey with much cheerfulness, though with much distress to their wearied bodies: but where the carcass is, thither will the Eagles be gathered; and no happiness in any place but to be with the Lord. These were honorable persons, and of great account in their own Country, though they were not Kings, as I have adjudged it before, they could have spared their own labor, and have sent their servants into Judea, to have brought them tidings what strange thing had happened: and truly there are too many, that would have excused themselves by messengers, the way being so long and tedious between them and Christ: If it be far to Church from our own home, 'tis too common to mutter at it, and to maunder at a little way, everyone would have a Chapel of Ease at his next door: as if it were fitter for Christ to come to them, than for them to come to Christ. You forget in the mean time that God considers your bodily labor; the molestations and inconveniences which you suffer in the flesh for his word sake. To do your Masters work with so much tenderness and easiness to your own person, is negligence and self love; and as you sow you shall reap. Herod, I pray you mark it, at the eighth verse of this Chapter, he would not move out of Jerusalem to look out Christ himself, and yet Bethlehem was but six miles off, but he sent the Wise men to Bethlehem, and bad them search diligently for the Child, and when they had found him bring him word; but because he sat still himself, and set others about it, he never found our Savior. Oleaster ad olivam non oliva ad oleastrum veniebat, says St. Austin. The wild Olive must come to the natural Olive to be engrafted into it, the natural Olive must not go to the wild Olive, Venite qui laboratis, Come unto me all ye that labor and are heavy laden. The fountain must not come to the thirsty man, but the thirsty man must come to the fountain to drink.

The place where the blessed babe lay, the Maker of his Mother, is worth the seeing to this day, worth their travel that have resorted to it from West and East; how much more worthy of a journey ten thousand times, when the glorious Infant himself was in the place? Most justly did our Savior condemn the whole world, that the Queen of Sheba came from far to hear the Wisdom of Solomon; and yet the Gentiles did not flock so fast as they ought to have done, when a greater than Solomon was upon the earth. Tully speaks it of Crassus the Orator, as I remember, being lately departed, we came into the Senate house to look upon the place, where that renowned Senator was wont to stand. What part of Bethlehem, or Jerusalem, or Galilee is not a thousand times more worth the viewing, where anything can be recalled to memory of Christ's Birth, or Miracles, of his Passion, his Resurrection, or Ascension into heaven? They that can stir up zeal and love to Jesus by those sights, in God's name for me let them enjoy their good affections. Yet for all I say this, the score is not clear between us and our adversaries, touching Pilgrimages, as they maintain them. The first things that were forbidden in the Reformation of the Church of England was worshipping of Images, and gadding to the Shrines of Saints in Pilgrimages: (Excepting the main point of cashiering the Popes pretended Authority over the whole Church ) those two abuses were the first things corrected by Authority in our Realm: therefore the Remists fly at us very fiercely, that we did not according to the most laudable example of the Magi in my Text, who made a Pilgrimage to Christ. What utter disagreement there is between their practice and this instance? here the Servants came to seek their living Lord in a strange Country; is there piety in it therefore for one servant to seek another? and the Lord living upon earth must be sought to; therefore the servant which is dead? or because Christ was thus sought to; therefore the fragments of Saints bodies? or the Sages did this by God's calling through a Star; therefore they may creep to what Shrine and Monument they will without a calling? Finally, these came to Worship Christ the Eternal Savior, they come to worship Creatures which is Idolatry: Therefore they may do well to let this example alone to them that will use it better. But so much for the Pilgrimage which will be more commended in the length of it; it was from the East to Jerusalem, and certain Wise men came from the East to Jerusalem.

If it can probably be detected what Eastern Climate this was, from whence these Pilgrims set forth, we shall measure the true length of their journey with the same labor. It is all one from whence they came, unto that end for which they came, to worship the Son of God, and to get salvation through Faith in his Incarnation, Many shall come from the East, and from the West, and sit down with Abraham and Isaac in the Kingdom of God. East and West, all's alike, welcome from all parts of the world to the Kingdom of Heaven. This is the reason, I guess, why we have such a dark and confused expression in St. Matthew, to what region these Wise men did belong: for what can be more uncertain than to say indefinitely they came from the East? There is no place in the world but hath an Oriental point to some horizon, and so an Occidental point: Every part of the world is East and West to several degrees; but commonly if you speak of the East, and with no more addition, it is taken for that principal part of the habitable world which respects the rising of the Sun to us, and that's India. They that applied it so to my Text, and allow the Wise men to be the Inhabitants of the remotest Eastern Countries, are compel'd to give them more than twelve days time for their journey. St. Austin in one place makes them begin their travel almost two years before Christ was born: others mistake as wide on the other side, that they came to Jerusalem two years after he was born; both of them regarded the 16, verse of this Chapter for their Direction, Herod sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old, and under, according to the time which he had diligently inquired of the wise men. St. Austin's conjecture is easily laid aside, that the Magi were so long on their way before Christ was born; for the beginning of this Chapter is joined by a particle to the end of the next, by a particle of time, Now when Jesus was born in Bethlehem: no star appeared, no Wise men made a progress to visit him till he was born in Bethlehem. The second opinion of coming two years after he was born, directly falls out with other circumstances of Scripture, For at the end of forty days the Mother and the Babe did quite leave Bethlehem; and when the days of Mary's Purification were accomplished, they brought the child to Jerusalem to present him to the Lord; there Simeon had him in his arms, there Anna spake of him to all that looked for redemption, and when they had performed all things according to the law of the Lord they returned unto Galilee to their own City Nazareth, Luke ii. 39. Therefore the wise men could not find him at Bethlehem, unless they prevented him before the forty days were accomplisht: And for Herod's killing the children of two years old and under, nothing can be constantly collected from the malice, and over-doing of a Tyrant, Ex propria malitia ampliavit tempus, sicut & locum, as one says, he slew the children not only in Bethlehem, but in all the coasts round about. As he suspected more places than he needed; so he killed not only new born babes, but all of two years old, and like an insatiate Tyrant suspected more persons than he needed. And as Euthymius says, the Magi could not tell him how long Christ was born before the Star appeared: Therefore he slew all the male children from two years old, and under, before the appearing of the Star. The inference of thus much which I have opened upon the case is the coming of the Wise men to Christ, was at least within the compass of forty days before the Purification: therefore no color to make us suspect, that they were inhabitants in the furthest Regions of the East.

But strictly, and after a very usual form of speech, the East is that Country in this place, which lay East from Palestine, or the Country of Jury; and so their own home is said to lie nearer or further off, according to several surmises of the learned; some fetching them hard by from the bordering Countries of Arabia: so Justin Martyr says they came out of Arabia, because they brought such gifts as Myrrh and Frankincense; and that was called East in regard of the holy Land; for Job that lived in the land of Huss near to Arabia, is said to be the richest of all that dwelt in the East. St. Chrysostom adjudgeth them to have been of Mesopotamia, and of the posterity of Balaam dwelling in that fruitful land: And Balaam says that Balak the King of Moab brought him from Aram out of the Mountains of the East, Numb. xxiii. 7. Mesopotamia was East to Jerusalem, and seven or eight common days journey from it; for Laban coming from Mesopotamia overtook Jacob at Libanus in seven days: And the learned Steuchus holds, that the Wise men of Chaldea were called Magi before those of Persia. All this favors the opinion of St. Chrysostom, and lays their journey to be much the shorter.

But as I laid it down in the first point, the Magi were best known over all the world to be the Priests, and Satrapae, or chief counsellors of Persia, and with greatest trust that can be had to conjectures, we may say, they made a Voyage from Persia to Jerusalem to see our Savior. Now the nearest confines of Persia are but 200 leagues from Jerusalem; and the Camels of those Countries, as good Authors testify upon their own experience, will travel forty leagues a day; by which proportion it may be collected how possible it is to come in twelve days from the most Eastern parts of Persia to Jerusalem.

In Divine matters even the smallest things should be diligently sifted, therefore I would not let this circumstance go till I had vindicated it from obs •• rity: and now these Travelers deserve their commendation, and we their imitation. They lived in honor and safety in their own Country, but Patria est ubicunque est Christus, that's a man's Country and his home where Christ is reverently worshipped, and where the fear of God is in the place, Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy fathers house. What is honor and safety to a man at home, if true Religion be abroad? (God be thanked we have both) therefore these honorable persons leave their own Country as Abraham did, (I will not extol their faith more than his, or his more than theirs; comparisons are odious) they could not come from the East to Judea, but by Arabia Petrea, a most rocky cumbersome Country, and by Arabia deserta a most thievish murdering Country: and from the heavens above they could have no better comfort at this time of the year, but either bitter frosts to travel in, or foul winter weather, and to continue thus for twelve days together, it was a great proof of zeal and patience, that would run through all difficulties to be satisfied in this one question, Where is he that is born the King of the Jews? twelve days journey do I speak of? nay, twelve furlongs are a great matter for persons of quality to come to Church, if it mizzle with a little rain, or the air be sharp, or the place thronged, or any slight inconvenience to keep them away: and yet I must tell you these were Wise men that came to Christ through thick and thin, through dread and danger, strid over all molestations; therefore, unless you will have me leave my Text, I cannot call them wise that will spare themselves from God's service for every trifle of inconveniency.

The cape from whence they came affords one short note more, that they were Easterlings; for in that capacity they were not only Gentiles, but of such Gentiles as had provoked God to anger more ab antiquo dierum, from many ages before, than any other Nation. They were not only Gentiles, but sinners of the Gentiles, as St. Paul says, Gal. ii. 15. The tower of Babel was built in the East, that tower whose builders erected it as it were in defiance of heaven: from thence came tyranny with Nimrod that oppressed his people; and, as Histories tell us, the first invention of Images sprung from those parts, in that Tomb which Belus made for the untimely departure of his Son: and from the Mountains of the East came Balaam, and the false Prophets, that loved the wages of iniquity. I cannot say it confidently as St. Chrysostom doth, that these wise men were the best of all those sinners in the East, 〈 in non-Latin alphabet 〉 , that these were better composed to believe than any other. It is manifest this Eastern part of the world was as full of sins as any; and the Scripture placeth nothing in their person, that they had better morality than their fellows; it was the Lord's free mercy and compassion, that the Star of his Grace should shine upon them, and that they were selected above many thousands, where all of them, some in greater measure, some in less deserved to sit in the shadow of death, and to die in eternal condemnation: and when Christ was scarce born we see the largeness of his grace, that it was diffused to the furthest parts of the world, and the freeness of his grace, that he came not to call the righteous, but sinners to repentance. A blessed Birth, by which many were made alive unto God, who were dead in sins and trespasses. A blessed apparition by which the day-spring from on high hath visited us. A blessed Incarnation by which the wicked mass of our nature is sanctified. A blessed calling of the Gentiles, by which all Tongues and Languages do praise the Lord from the East unto the West, from the North unto the South, O praise the Lord all ye kindreds of the earth, for he hath done marvelous things for us, in giving us his Child Jesus to be our sanctification, and redemption. Amen.

THE FOURTEENTH SERMON UPON THE INCARNATION.

S Ince the Lord's day, and the Feast of the Epiphany do light together, this holy day is sure to be observed with frequent Assemblies in all Christian Churches, as it is at this time, in this place. But in former Ages, and in the most devout times, when religious men studied for the fittest occasions to praise the Lord this Epiphany, which we call Twelfth-day, though it fell upon any day of the week, was kept with the presence of the noblest persons, with as much outward honor, with as solemn service, with as many testifications of zeal and joy as any day in the year. For, to crown it with more blessings than one, the memory of three illustrious manifestations of Christ were celebrated upon this feast. First, that which is rememorated in our Church, and no more, the bringing of the Gentiles to Bethlehem to see the Lord by the assistance of a Star, 〈 in non-Latin alphabet 〉 , that's the most renowned apparition. Secondly, The Baptism of our Savior was computed to this day, when the Holy Ghost gave testimony who he was, descending upon his head in the shape of a Dove, 〈 in non-Latin alphabet 〉 . For the honor of these two memorable accidents Nazianzen calls it festum sanctorum luminum, the feast of sacred lights or illuminations, for Baptism is called our illumination. Thirdly, The miracle of turning water into wine was remembered together for the third manifestation of Christ, 〈 in non-Latin alphabet 〉 , St. John says, this beginning of miracles did Jesus in Canae of Galilee, and manifested forth his glory. Leo and Chrysologus speak of these three glorious works to be solemnized at this one time; and Bernard, a much later man than they, goes no further, Tres apparitiones Domini legimus unâ quidem die, sed non uno tempore factas; We celebrate three mighty apparitions of our Lord all in one day, though they fell not out all in one time. Therefore not St. Austin, but some other forgetful Author said in 29 Serm. de Temp. that Christ was magnified for a fourth renowned work also upon that day, namely, for the first miracle of the loaves and fishes. Concerning the first three I have authority enough in ancient Writers, and three such miracles to be celebrated in the offices of one feast are enough to give it a principal reputation.

So gladsome a festival it was, chiefly to sing praises to the Lord for the calling of the Gentiles, that if either King or Potentate withdrew himself from Church on this day it was enough to tax him for a Pagan, and that he did abhor the Gospel. Therefore such as write of Julian the Emperor, and his deep hypocrisy, note in him, that for many years he would come in all Princely pomp to God's house at this feast, lest he should have seemed openly and directly to have renounced all Christianity. I have told you in what price and estimation this Festival was held of old, because nothing was so precious to the Gentiles as their own salvation. Therefore I hope you will do the day that common right to give diligent ear to some portion of the Scripture, while I entreat upon it with what persons, and miracles, and other circumstances the preamble of our calling and illumination began. In the Epistle for the day, if you mark it, we forget not Paul's kindness, that he was a prisoner for us Gentiles, Eph. 3.1. it is worth our thanks and remembrance: much more is it worth the recitation in the Gospel, what Christ became for our sakes, a condition far meaner than for an Apostle to become a prisoner. Paul from a sinful man became a diligent Apostle, Christ being God came unto us in the shape of a sinful man, of an impotent Babe: and was bound, though not in fetters, yet in swaddling clouts, laid up in a Manger as contemptible a corner as a gaol; and being all innocence reputed for our sakes worse than Barabbas, the greatest scandal of the prison; of him St. Paul did preach, and the Prophets did preach, and the Stars did preach, and these Wise-men did preach that we Gentiles should be fellow heirs, and of the same body, and partakers of the same promise in Christ.

I have been copious upon the descent and stock, and other qualities of these wise men, upon their coming, upon their journey so long and perilous from the East to Jerusalem. Three things do equally divide my whole matter, the doings and the sayings of these Pilgrims, and the occasion of both. For their doings and sayings to be equally regarded upon this Text I find that I concur with St. Chrysostom, 〈 in non-Latin alphabet 〉 , see the virtue of these Wise men, both to come so far, and to speak so far; to come from home for Christ's sake, and to speak so home for Christ's sake, Where is he that is born, &c. The occasion of all is now to be handled, Now when Jesus was born; which is opened by two circumstances, of the place, that was in Bethlehem; and of the time, In the days of Herod the King. Now their 〈 in non-Latin alphabet 〉 , or boldness of speaking the truth is drawn to two heads by the Fathers, Unum quaerunt, & unum asserunt, say they, but here is one question, and two assertions: The confident question, Where is he that is born King of the Jews? The assertions, first, What God had wrought for them, We have seen his Star in the East. Secondly, What God had wrought in them, And are come to worship him. And in the beginning I take the occasion in hand.

Now when Jesus was born. Is that the Axel upon which all the business of these Eastern Travelers turns itself? No wonder if that beget a great holy day, for Christ's birth is the occasion of all the holy days in the year; If you keep some days festival for the Evangelists, you know how they deserve it, because they were his Penmen and Recorders; if other times are celebrated for the Martyrdom of the Apostles, because they were his Witnesses; the Innocents of Bethlehem were slain in his quarrel; and Michael and all the Angels fight for the Church, because Christ is the head both of things in heaven, and of things in earth. All our joy, all our triumphs, all our glory move from hence, and from this occasion, Now when Jesus was born. But to what end was all this hast? Why should they make forward to see the Child as soon as ever he was born? What could they report of him when they returned home but that they had seen an Infant? His Tongue was not apt to speak as yet, nor his hands to show any proof of strength and mightiness. They might have spared their labor, one would think, till he had been well grown to years of action and perfection; nay, but the Star calls them forth, and will not let them loiter; if they omit this opportunity, God knows whether ever they have the benefit of a Star to usher them again. The Lord above did know, and the new Creature this strange Star did preach it, and the hearts of the Wise-men were enlightened to understand it; that there was occasion enough to call all the heathen, or at least the wisest of the heathen, or at least the Princes of the West; I say, to call them from the ends of the world to Judea, to see this little Bethlemite lately born, yet greater than all the Angels, though they spring not from fleshly generation: to see him suck at the breasts of Mary for a few drops of milk, who feeds every living thing with plenteousness; to see him supported in a Mothers arms, who sustains the whole world by his power, and founded the Elements upon nothing; to see him cast his eyes about, and newly peep out of those lidds of flesh, to whom all things lie naked and discovered, even the darkness of the pit, and the secrets of the heart of man. Nothing can be said, nothing can be thought of this birth but is so mysterious and incomprehensible, that the silly Shepherds, who could not ponder those Magnalia Dei, those Metaphysics which the Angels told them, made known abroad the things which they had heard concerning this Child; but as for these Wise-men, that could delve into a Mystery, when they saw the young Child they fell down, and worshipped him, and presented him with their Treasures; but we do not read of one word they spake either at Bethlehem, or when they returned home to their own Country; the thing was ineffable, and perhaps they praised God in silence and admiration, that such a Child was born, but could not utter it.

Such as would travel for wisdom had enough occasion for their journey, were it never so far, to behold the very Nativity, though abstracted from the blessing that grows unto it, Oritur origo rerum, that he should have any kind of being in time, who is Ens entium, the cause and fountain of all being, before ever time began. But take him with the style he had from his very birth, and then everything must draw towards him, that will not willfully loose itself, for he is Jesus natus, a Savior born. A man that is like to perish is willing to catch hold of anything to save himself; whole Kingdoms and Empires, when they are in distress, are ready to put their trust in any man that hath courage to defend them. Alas these are Salvatores facti, Savior's made, and deliverers by accident, sometimes they help a little, sometimes they quite fail; great expectations are often raised of them, and of a sudden all hopes are chilled, like Augustus his Marcellus, full of great promises, but Hunc tantum terris ostendunt fata, neque ultra esse sinunt, after a little while snatched away, and when the breath of man goes forth, then all his thoughts and our expectations perish; but he that is Jesus natus, a Savior from his birth, yea, and before his birth, he is a Savior from everlasting, and his deliverances shall never fail. This indeed was worth all the pains the Wise-men could take, though they had run through fire and water, to see that Redeemer, who could make it good as soon as ever he was born, to all that believed in him, this day is Salvation come unto your house, whose birth from the womb was as the dew of the morning which watered all the earth. Beloved, I draw the Point to this instruction, Christus quotidie nascitur sapientibus, though there be but one Christmas day in the year, yet Christ is every day born unto them that are wise in faith: So often as with all due circumstances of Piety you importune the Lord to be reconciled unto you, and to blot out the hand-writing of enmities which is against you, so often a Savior is born unto you. Move towards him continually, Non pedibus, sed affectibus, not with bodily paces, but with spiritual affections, by love, by obedience, by prayer, by visiting his holy Temple, by drawing near to his most holy Table, by desiring to be dissolved, to be out of the body, that you may be in bliss with him forever: If you guide not the Compass of your Voyage towards him, which way can you go and not wander dangerously? If he be absent far from you, O run out to seek him: and when ye are yet far off he will run to meet you, so did the Father in the Parable to his reclaimed prodigal Child. Wise Virgins will go forth to meet the Bridegroom; Wise-men will leave the ease and sweetness of their own Country to find out and worship their Savior; all other joggings about the more they keep off from this, the more they incline to folly. Go therefore to find out Christ this day, or any day, and Christ is born unto you. And so much for the occasion both of their doings, and of their sayings, reduced to the best of all occasions, Now when Jesus was born.

And this birth hath two circumstances of great consideration, the former is of the place, in Bethlehem of Judea. A place recorded in Scripture, not for any dignity that Christ had by it to be brought forth there; every man thinks well of his native soil, as Paul could not refrain to set forth his Tarsus of Silicia with honorable mention, that he was a Citizen of no ignoble City; but it is but small luster that the place can cast upon any man, wheresoever it is his lot to be teemed; the name of Bethlehem stands not here upon any such regard, but to show that all things were come to pass, which the Prophets had foretold concerning the days of Christ: for because our Savior was laid in his Cradle, and did not speak for himself, here are five Prophesies in my Text that speak for him. First, That Bethlehem was the seat of his first infancy, the Scribes themselves confess that the Prophet Micah said it should be so, Chap. v. 2. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me he that is to be Ruler in Israel. Secondly, The time, in the days of Herod the King, falls out as Jacob prophesied, Gen. xlix. The Scepter shall not depart from Judah, nor a Law-giver from between his feet until Shiloh come; and unto him shall the gathering of the people be. This misery was now come to pass in the days of Herod, a stranger of the Gentiles ruled over them, and the like was never before (excepting the little space of the Babylonish Captivity) since the time they came out of Egypt. Thirdly, The apparition of the Star was anciently mentioned, There shall come a Star out of Jacob, and a Scepter shall rise out of Israel. It is Balaam's Parable, but the Spirit of God compelled him to utter it, Num. xxiv. 17. Fourthly, The coming of these Wise-men is a Prophetical Prediction, Isa. lx. 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. Fifthly, Their Presents, and the Treasures which they offered up are spoken of in a noted Psalm, The Kings of Tarsis and of the Isles shall give gifts, the Kings of Arabia and Saba shall bring Presents. In two verses an allusion to five Prophesies, and all scattered in several Prophets, and all fulfilled together in one concurrency: I do not remember where the like is to be found; but the wisdom of God which disposeth all things so sweetly is wonderful in our eyes.

But among all these particulars foretold by the Spirit of God, in the present Point I labor to illustrate no more, but that our Savior was a Bethlehemite. The whole Convocation of chief Priests and Scribes resolved Herod that Christ must be born there, in three verses after my Text. The Jews both of old, and even to this day, as I read in credible Authors, teach their Children by way of Catechism all the Prophesies that concern the Messias, it is likely it was so of old, for everybody could speak of this place at the first hearing if you did but name the Messias. It is true that the usual abode of his Parents was Nazareth in Galilee; this did stumble divers good men that were willing to believe. Says Nathanael, Can any good come out of Nazareth? His meaning is, could the chief good come out of Nazareth that should bring redemption to Israel? And in the seventh of S. John others that took him for a Prophet objected, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the Seed of David, and out of the Town of Bethlehem where David was? Now the perverse Jews at this day, with whom the holy Evangelists and their relations are in no credit, prevaricate with the Prophesy of Micah, that it was verified in Zerubbabel. So they cavilled in St. Chrysostom's and Theodorets days, but admitting that Zerubbabel was a Bethlehemite, it is past their skill to make those words of the Prophet suit with him, Out of thee shall come forth unto me that is to be ruler in Israel, whose goings forth have been of old from everlasting. Can this be meant of any mortal man, when you hear him measured not by time, but by days of Eternity? This is invincible I suppose against the incredulous. But some sharp-witted Rabbins do recriminate, that our Evangelists words are quite contrary to the Prophesy of Micah, the one says, Thou Bethlehem Ephratah though thou be little among the thousands of Israel. St. Matthew very differently, Thou Bethlehem in the land of Judea art not the least among the Princes of Judah. The least, and not the least, some good interpretation must salve it or it will remain a flat contradiction. One usual reconciliation hath fallen from many Pens, that Bethlehem was very little for territory of ground, or sumptuousness of buildings, (it seems so, that there was but small receipt in it, by the entertainment of the Blessed Virgin, who was delivered in a Stable) but it was no little seat for honor, that the Governor came out of it who should repair the ruins of Israel, and of all Nations. This is a most sensible distinction in itself, but considering that one of these Texts are the quotation of another, it agrees not to me, as if it ended the Controversy. Junius is of that mind, but for a quainter reason, the Scribes would terrify Herod with the expectation of the Messias, and would not relate the Text, thou Bethlehem art little, but thou Bethlehem art not the least, the more to vex the Tyrant. St. Jerome hath a strange fetch to solder all up, that St. Matthew alledgeth the words, not originally by the Copy of Micah, but purposely wrong to discredit the chief Priests and Scribes, whose negligence or perverseness was such that they miscited the holy Scriptures to Herod. Though this of St. Jerome's be questionable, yet some others of his own time are much more to be rejected, who grant most dangerously, that some forgetfulness might be incident to the Evangelist through human infirmity, yet for the better edifying of the Church by the dispensation of the Holy Ghost. Much better St. Austin in another place, all falsehood is abhorrent from an Evangelist, Non solum ea que mentiendo promitur, sed etiam ea que obliviscendo: Not only that which is derived from willful lying, but even from weak forgetfulness. To be short, among all that toss these words about in their Expositions, I stick close to them that read the words both of the Prophet, and the Evangelist, without any difference: and that's done by drawing Micah 's words into an interrogation, Thou Bethlehem Ephratah art thou little among the thousands of Israel? So St. Matthew varies not a jot to say, Thou Bethlehem art not the least among the Princes of Judah. This is no ungrounded conjecture, for learned Authors say, that some ancient Copies of the Septuagint read the Prophet interrogatively; so do some Gothic Testaments translated, as it is thought 1200 years since. Such another place just to match it, is in Isaiah xlix. 6. the Text is bent to speak of Christ, and you must help the sense by a meiosis in the pronunciation, It is a light thing that thou shouldest be my servant to raise up the tribes of Judah, and to restore the preserved of Israel: I will give thee for a light unto the Gentiles, It is a light thing, says Isaiah, but the Septuagint turn it, It is a great thing that thou shouldest be my servant: and the Chaldee Paraphrast reconciles both by interrogation, Nunquid parum est? is it a small thing that thou shouldest be my servant? so by making an interrogation of those words of the Old Testament, you may unite them easily to the New. And so I have set in joint Micah 's Prophesy, that Christ came out of Bethlehem.

A City worthy for his sake that was born in it, not only to have a strange Star hang over it like a Canopy, but forever to be called the Star of all Cities, the glory of the whole earth. Such as have viewed it, and observed it with their bodily eyes commend it, and Mount Tabor for the most delicious ground in all Palestine. Here the Mother of our Lord brought him forth, there He was transfigured in glory. From Jerusalem to Bethlehem, which are six miles in sunder, all fruitfulness and pleasures are to be found, which that part of the world affords. I know our Savior had no need of these fleshly delights, who came to endure miseries, and sorrows; yet the earth owed him all the delicacies it could bring forth, especially to bedeck the seat of his Nativity. And I collect the curiosity of the sight from hence, that St. Jerome says, after the desolation of the Country, that Idolaters were possessed of the land; Adonis his Grove was erected where Bethlehem once had flourished; and all Scholars know the meaning of Adonidis horti, Adonis his Gardens were the choicest Fields that could be found. I need not rehearse that St. Jerome spent his best days, and ended his last days at Bethlehem; or that Helen the Mother of Constantine founded so glorious a Church there, that all the world, as far as I can hear, are not able at this day, to show such a pile of building; besides four Monasteries within those walls of her own cost and erection; in one of which the most Holy Paula, a Roman Lady of the great race of the Scipio's, magnified God's name day by day for the Incarnation of Christ, until her own soul left it in carnation. These inhabitants it had, not for the sweetness and commodiousness of the place, which I speak of, but to befit them in their prayers, and contemplations. Here they did often eat the bread of Angels in Bethlehem, which is by interpretation the house of bread. And should not the living bread, which came down from heaven first appear among men in the house of bread? This day, and many other days the table of the Lord is our Bethlehem, our house of bread; of which we may say, after the words of the Prophet forenamed, And thou loaf of bread consecrated for that holy use, art but plain and common food, out of which everyone can have but little of them that participate; yet everyone whose heart believes unto righteousness, shall with thee receive that body which was born for thee in the manger, and broken for thy sins upon the Cross, that thou mightest inherit eternal life.

I will not fill up the time with those other reasons which some give, to design out Bethlehem as more fit for this Nativity, than any other seat of the world. The Scripture hath uttered but one thing that way, and by the mouth of the Jews, He cometh out of the Town of Bethlehem, where David was, John vii. 41. The Son of David was born there, that you may be more certain of the promises, that he came of the stock and lineage of David. That little nest had hatched many famous rulers; Ibzan that ruled all Israel most righteously and prudently, a true Ephrathite, as fruitful in his loins, as the Country was of all store; He had thirty sons and thirty daughters, Judge. xii. 8. beside him Elimelech, and Obed, and Isai, and David, and all his valiant brethren: Bethlehem had been an happy Seminary of renowned persons, nunc aliquid supra heroas, after all the former progeny it brought forth at last one of more heroical virtue, even Christ the Lord. And see how many businesses are secretly and unawares administered for divine purposes. Caesar Augustus taxeth all the world for acknowledgement of homage, and to fill his Exchequer; but God did drive it to a greater end, that Mary might come with Joseph to the City of David, and not be delivered of her Babe out of his own Country, Coegit Deus imperatoris edictum prophetiae veritati servire, God caused the Emperors Laws and Edicts to make way to the fulfilling of sacred Prophesies. Pharaoh allotted the Children of Israel to the land of Goshen to attend his herds and flocks: God had another more principal intention to advance his own glory by their abode in Egypt. Pilate transmitted our Savior to Herod, and Herod to Pilate again, Ad captandam benevolentiam, to make themselves as good friends, as great men use to be; but the judge that sits above all made them both serve for this end, that neither this, nor that, nor any other unrighteous ruler should be able to find anything but innocence in him, who was a • a • b without blemish. God's ends are the magisterial and great ends that set even heathen Princes awork to bring them to pass; so the commands of the Roman Caesar did instrumentally serve for this, that Christ was born in Bethlehem.

I proceed to the next circumstance of this Nativity, the time set down according to the Kings Reign wherein it fell out, in the days of Herod the King. To reckon men's Nativities from the years of Consuls, or from the Reigns of Kings is a most usual computation; their lives are marks of remembrance upon many casualties past to all succeeding ages: So certain it is that the worst of Princes, as well as the best, shall never be forgotten. Therefore it is a good advice which the Historian gives, that Kings and Rulers have all things at their pleasure, and live not in want of anything, while their breath lasts, Sed unum insatiabiliter parandum, prospera sui memoria, but one thing must be studied with all providence, that they leave a prosperous memory behind them. The two and twenty years of Jeroboams reign, the days of Herod's reign, were dismal times; and happier for them to have been buried in silence: But as a sulphurous light that smells ill will be seen as well as the sweetest, because it is a light; so the age of a wicked Prince is a perpetual mark of remembrance, as well as better times. The mention of Herod will come about, though he have no fame but infamy, though death gnaweth upon him, yet he lives in this Text, that Christ was born in the days of Herod the King.

But I pray you is this all? no more but the time simply set down in such a reign, when the Nativity fell out? Majus opus moveo; there goes much more to it than so: and if one reason be not enough, you shall have two to explicate it. First, To denote what calamities were in that wretched state of the Jews when Christ came into the world: for Herod is remembered at his Birth, as Pilate is brought into the Creed to fill up the Article of his Passion. He could never have been born under a worse Tyrant than Herod, nor likely have suffered under a more unjust Magistrate than Pilate. The days of Herod the King, those were evil days, days of affliction, days of taxes, days of captivity; their children were slain, their glory was departed, Judah 's Scepter clean broken. When their case was so pitiful then cometh the Redeemer, when it was so dark then riseth the Star. As his Birth fell out in the sharpest time of the year; in the depth of Winter, so it was everywhere thereabout the very depth of discontent and misery: and this had lasted very long. Hard affliction and long continuance, what can be more intolerable? Some Postillers show their wit upon these words, that they are called the days of Herod the King, Obbrevitatem temporis in quo reges dominantur, for the period of their reign comes quickly about and after a few days are over, their glory departs with them; and then dust to dust. 'It is only God that reigns without computation of days forever and ever. This is a specious conceit, but no comfort to Judah; for Herod had crushed them under thralldom and slavery almost 30 years before Christ came to comfort them; and yet they are called the days of Herod. To make you a brief of a long story, thus stood the case. The Jews had rather have died, than be driven from the letter of their Law; especially in Ceremonies, or judicious statutes. Now one of their republick Laws, and the very chief was this, Deut. xvii. 15. That their King must be chosen from among their brethren, thou mayst not set a stranger over thee which is not thy Brother. And they were so happy, that their rulers were of their own stock from Moses to this man, that then usurped upon them. But how was it then altered? certain rulers called Hasamonei were Princes of that Commonwealth a hundred years together after the captivity: Of that race one Hircanus at last a sluggish man being their Prince, Antipater the Father of this Herod dispatched many businesses for him, and was employed in several Embassies from Jerusalem to Rome. In a word, Antipater and his Sons did all. Hircanus dying, Herod was constituted King of the whole land which belonged to all the tribes of Israel first by the gift of M. Antony, then by the power of Augustus, and lastly by the confirmation of the whole Senate: but the Jews struggled against Herod's yoke almost 30 years, to shake it off. Much effusion of blood it caused, and when it could not be remedied, they endured it without hope ever to have it helped. So in the height of this sadness and desperation, loe Christ was born in the days of Herod the King. When all assistance of this world fails, then God is nearest: When the Seas work tempestuously, then Christ is walking upon the waves. When the Apostles labor'd hard, and could get nothing to sustain them, then God fills their nets with store that they are ready to break: and when calamities are very bitter, and the enemies of the Church in the heighth of their pride, then what remains but to say, nay to sing it with David, The time is come that thou have mercy upon Zion, yea, O Lord the time is come.

One of our own Prelates lighted upon a most pithy observation, that all the chief Prophesies about Christ came unto the Israelites when they were most out of heart, and needed comfort. Jacob's, Balaam's, Isaiah's, Daniel's, Haggai's; either they were in Egypt, or among fiery Serpents in the Wilderness, or in Babylon, or in some woeful plight, when Christ was promised; but that was a sudden way to stop the course of all sorrow. I cannot stand upon it, for I must now declare the second reason why Jesus is said to be born in the days of Herod the King, to refer the hearers to Jacob's Prophesy, that if Herod reign, then the Messias must come. The tenor of Jacob 's Prophesy bears that sense, as the most learned Christians say; it is extant, Gen. xlix. 10. The Scepter doth not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. The learned in the Hebrew tongue say, that Shebeth is a Tribe as well as a Scepter, and the sense may be, the Tribe of Judah shall continue distinct until Christ's coming, whereas the other ten Tribes were scattered, and confused by captivity. But the most learned do assent, what we translate a Scepter very well, imports Princedom. The Septuagint hath it, A Prince shall not depart from Judah; nay, the Scripture gives light to that sense in other places. Judah is my lawgiver, Psal. lx. 9. And again, 1 Chron. v. 2. Judah prevailed above his brethren, and of him came the chief rulers. The Chaldee Paraphrase doth notably make good the words for the Christian cause. He that hath dominion shall not be taken away from Judah, nor a Scribe from his children's children, until the Christ come, whose the Kingdom is, and him shall the people obey. The Jerusalem targum as I find it quoted by faithful Authors, hath as famous a gloss as that. Kings shall not cease from the house of Judah, nor Doctors that teach the Law, until the time that the King Christ do come, whose the Kingdom is, and all the Kingdoms of the earth shall be subject unto him: the best judgments no way prejudicated did ever so interpret it: Therefore Herod having wrung the Scepter from Judah, this was the time for the Savior of the world to come.

Two things are cast cross in the way to elude the Prophesy, which doubts I must clear up for the honor of this day: First, that neither our Savior, or his Evangelists did ever make use of that saying of Jacob in the New Testament, to prove that the day of the Lord was come: why, no more doth any Apostolical Writer in the New Testament apply that act of Abraham's to our Savior's Passion, when he took his only Son Isaac to offer him up for a whole burnt-offering. Yet the Church reads that Chapter for the first Lesson on Good Friday, and did ever so conceive it, and that for good reason; for Isaac was a Type of Christ, In Isaac shall thy seed be blessed. But another scruple is more cumbersome to be removed. It may seem that the Scepter was departed from Judah, even from those days that Zedekiah was carried away into captivity from Zerobabel, or a little after, to Herod, many hundred years, some of the stock of Levi had the superiority; therefore Shiloh did not come when the government was taken from Judah; and then the Prophesy will not serve our turn, to apply the Nativity of Christ to the days of Herod, upon necessary connection. For answer, there are many ways to the Wood, as we say proverbially, yet but one fair satisfaction, that I can meet withal, which consists of two heads: First, that the Scepter which Jacob foretold should not depart till Shiloh came, belonged to the whole Nation of the Jews. Secondly, that appropriatively and principally it belonged to the Tribe of Judah; and upon these two hangs the truth of the Prophesy. You know that which agrees with the event and success of a thing, is the best interpretation of a Prophesy; and upon the event it is manifest, the Jews had a Governor of their own lineage, from Moses until this Herod, whose Father was an Edomite, and his Mother an Ishmaelite. That short interruption of 70 years in the Babylonish captivity is not considerable in so many hundred years: but the Government at sundry ages sometimes fell to the lot of one Tribe, sometimes to another. From Moses to David the Judges were sometimes Ephraimites, sometimes Danites of Zebulon, of Judah, of other stocks promiscuously. From David to Zedekiah 470 years the lineage of David had the preeminence; from the return of the captivity to this Herod the Hasamonei or Levites sat at the stern: but still he was an Israelite born, and not a stranger, till God appeared in the flesh. All that time before, it was Regnum Judaicum, a Judaical Kingdom, though not in the power of a man of Judah.

Saint Austin saw this was the safest construction, Non defuit Judeorum Princeps ex ipsis Judeis usque ad Herodem alienigenam. J • dea did not want a Prince that was a a Jew, until Herod the Foreigner usurped upon them, and before him in Eusebius days the current went that way, says he, The prediction of Jacob was not fulfilled, while Princes lasted of the Jewish Progeny; but from that time that Christ was born, there were no Princes, Ex Judah, aut ex Judaeorum familia, either of Judah, or of the Jewish blood. But because Jacob vented this Prophesy in the benediction of his Son Judah, I will add briefly, that the glory which was common to all the Jews, did fall and rest principally upon the tribe of Judah. To make this even, you must put many considerations together; their name and Nation did flourish most from that time that David a man of Judah was chosen King by God, and anointed by Samuel: all the Kings from him to Zedekiah for 470 years were of the same family. So Judah had the most honorable time of government. After they came home out of captivity, 'tis true that in a little while certain Levites had the principality, yet still the glory was Judah 's: For Jacob foresaw that the whole band of Israelites that come from Babylon should be called Jews, from Judah, and after forever. Almost the whole Country they lived in was only Judah 's lot and inheritance. The chief Metropolis Jerusalem where the Prince resided, was at first indeed in the lot of Benjamin, but ever since David 's conquest it fell to Judah. Except the person of the Ruler all was Judah 's: the Scepter therefore did not depart from Judah, though the person did: And those Levites that commanded all were called not the Princes of Levi, but of Judah; therefore Judah did not lose his glory quite, until Herod thrust him from it: So that now the great work of the Lord was to come to pass, that the Scripture might be fulfilled, and Jesus was born in the days of Herod the King. My Author, whom I follow, gives a good instance to illustrate it, that the Crown of Spain is devolved by the Marriage of a female Heir to the house of Austria, but the dominion is still Spanish. So the power was devolved upon the Levites, but the dominion was still Judah's, until Shiloh came. So I have done with the occasion of these Wise men's coming, because Christ was born; which birth I have examined from the place, and the time; from the place Bethlehem, and the time in the days of Herod the King.

I do not profess to deal with the sayings of the Wise men at this time, the consideration of that verse will be an hours work at the least; but I will borrow a little with your patience, for the use of the day out of their question, which is most natural to be spoken of on this high Feast of Christmas, where is he that is born the King of the Jews? God that told them by a Star that his Son was born, could have told them where he was born, and have saved them that labor to ask it; but the Lord thought it more expedient to let them be ignorant for a while, to prove their diligence how they would search it out. When they came to Judea they found not out Christ straight; no more shall we be perfect men in Christ upon the first gust, and illumination of heavenly things. Yet we think commonly, when we have gone a little way, we are at our journeys end, we have found out all that can be found; and for the rest, let nature work, and grace too if it will. It is not good laying hold of that place of the Prophet, Isa. lxv. 1. I was found of them that sought me not. Some are so happy, but all have not that favor from God, Seek and ye shall find is the Text we must trust to. Those are the righteous indeed, of whom David speaks, This is the generation of them that seek thee, even of them that seek thy face, O Jacob.

I proceed, they sought, and asked for this blessed Infant, but at the wrong place; for they took in at Jerusalem, and sought him there. It seems the position of the Star guided them to the Land of Judea, and then their own apprehension made choice of Jerusalem before any other City. A King was born, Jerusalem the imperial habitation; they concluded like men, certainly he is housheld there. This was the mistake, a human error: but as St. Austin speaks to it, Ration duce non invenitur qui de Caelo revelatus est. Reason was no good Harbinger to appoint him his lodging, whose birth was revealed from heaven. My ways are not your ways, nor my thoughts your thoughts, says the Lord, Isa. lv. His birth was private, but his passion public. At Bethlehem you shall hear of his Nativity, and at Jerusalem of his Passion. All the while they were lodged in Jerusalem the Star which guided them obscured itself, because they were out of the way. While they followed human conjectures, they were disappointed of their heavenly direction.

Yet it cannot be withstood but that God had some secret hand in it, that they asked this question in Jerusalem before they fell upon the right place: The Fathers meditation is more plausible than solid, that it was an expostulation with the Princes of Judah, why they had not lodged their King that was born in the chief City, and in their chief Palace, Cur in praesepi jacet, & non decumbit in templo? cur non fulget in purpura, sed squalet in pannis? why should he lie in a manger, and not in the most holy place of the Temple? why is he wrapped in poor habiliments, and not in Purple and Gold? but this expostulation need not; for he came not to challenge the world, that they did not attend him with pomp and honor, but because they would not believe in him that was sent to save them. These following are more substantial answers: First, to Jerusalem they came, and so to the Priests; because howsoever God may call some by revelations, and visions: yet he sends them afterwards to be confirmed by the Doctrine of his Priests and Prophets. So Paul saw a light from heaven at first, as these men saw a Star; but Paul was sent to the Ministry of the word, to Annanias to preach unto him. So Cornelius began with the vision of an Angel, but he was made a complete Christian and Baptized by the Ministry of Peter. Beloved, though God give extraordinary helps to call us to salvation, yet wise men will go to the Scribes to ask of them where Christ is, The Priests lips shall preserve knowledge. But as one says, now every artisan thinks he is a whole convocation of Scribes in his brain, and can tell as well as they. Secondly, By going to Jerusalem the Scribes did tell them where Christ should be born, but went not to see him, or seek him themselves, Divinas literas portabant non adjutorium salutis suae, sed ad testimonium nostrae; they cited Scripture to save the Gentiles, but not to save themselves: they direct others, and themselves are cast-awayes; like way-stones that show others their journey, but themselves are immovable and stir not. Thirdly, They were not sent to the Shepherds that could tell them, but they came to others, that their question might stir up others to search him, that were yet in ignorance. And the questions of the ignorant are profitable oftentimes, not only to the ignorant, but also to their teachers. The question about the inheritance of the Daughters of Zelophahad made Moses study to resolve it, and gave him more understanding in the Law. Fourthly, The Magi asked very boldly at Jerusalem, Where is he that is born King of the Jews? They speak as of a thing supposed to be known, thinking the Jews must know all Prophesies about their own King, better than the Gentiles, for unto them were committed the Oracles of God. But quite otherwise, God sent the Gentiles to be Preachers of these things unto the Jews; and so they are unto this day: and that of David is verified on our part, Thou hast made us wiser than our teachers.

To end for this time. Ubi est? where is Christ? then avant ubiquitie; he is not everywhere: and it is against the simplicity of the Gospel, to put plain capacities to find out an ubiquity by the Lutheran subtleties of their communion of properties, that the divine nature gives the human nature all that it hath: But for a plain use to you, if it be asked where is Christ, I will answer it four ways.

First, The heavens have received his bodily presence; send up your Prayers unto him there.

Secondly, Where two or three are gathered together in his name, he is in the midst of them: So that if you be a sound orthodox part united to the body of the Church, he will give you of his Spirit, that you shall find him there.

Thirdly, He gives us to know that every poor afflicted member stands for his own person, Ecce illic Christus. If you will distribute plentiful alms to your poor neighbors against this blessed time, loe there is Christ.

4. Behold a Table prepared for us, of which food Christ hath spoken it, This is my Body which is given for you, and this is my Blood, Which is shed for you, and loe there is Christ. O Lord, entertain thy faithful servants at that heavenly banquet, and make us partakers of the benefit of thy Nativity, Circumcision, Passion, Resurrection, and all other fruits which thou hast ordained for our salvation. Amen.

THE FIFTEENTH SERMON UPON THE INCARNATION.

F Rom two several Prophets, and both of them Kings, I collect two things of much praise in a wise man. First, Solomon says, Sapiens diriget gressus suos, A man of understanding walketh uprightly, or ordereth his steps aright, Prov. v. 21. Secondly, David says, A good man guideth his words with discretion, Psal.cxii. 5. So that I find by both these put together that Wisdom consists in these two Points, to order our ways, and to order our words with understanding. After this manner did these Wise-men in my Text, whose matters are come the third time to be handled before you. They spared not to make a difficult journey in the hardest time of the year to seek out Christ, so devoutly they guided their ways; and they did not forbear to confess Christ before ever they saw him, and to tell Herod to his face, there was another King of the Jews, so much greater than he, that not men, but the very Stars were subject unto him; nor should the people where he was born only do him homage, but the remotest strangers of the world came to worship him. So with their words they glorified God as much as with their journey; 〈 in non-Latin alphabet 〉 says St. Chrysostom. Mark the magnanimous virtue of these men, that so tedious a journey should not detain them from coming, nor such a Tyrant as Herod deter them from speaking; so adventurous in their way, as to be commended, and using such liberty of speech, as much more to be approved.

I have cast the words, you know, into a method of Treatise before, fitting several parts to the chief days of the late Feast. You may remember I made three Points of consideration out of the Text in all. I observed the journey of the Wise-men as they were holy Pilgrims▪ the words which they spake as they were Christian Orators, and the occasion of both. The occasion is the Nativity of our Lord and Savior, Now when Jesus was born in Bethlehem in the days of Herod the King, that found us work on Christmas day, it was proper for it. Secondly, Their person, and their journey come after, Behold Wise-men came from the East to Jerusalem, that subject belonged to Twelfth day as you call it, or the feast of the Epiphany, and then I dispatched it. Now follows the oratory or speech of these Eastern Ambassadors in the last place, and that will come out of season at no time, Where is he that is born, &c. From hence you may note for our order of proceeding, that the Wise-men make one question, and give two assertions. The question was, Un • m necessarium, more necessary than all other questions they could make, were they never so wise, Where is he that is born King of the Jews? The assertions they lay down are thus, First, what God had wrought for them, We have seen his Star in the East; Secondly, What God had wrought in them, And are come to worship him.

Where is he that is born King of the Jews? So stands the question; but are they aware in what times, and before whom they ask it? Herod had beg'd away the Jews Kingdom from them, tried all courses to settle it in his own Race, that it might never return to a Jew born, the most suspicious man that ever I read of, lest by some secret practice or open violence his Kingdom should be taken from him: and are these Wise-men that come to pull the Lion by the beard, and to tell Herod to his face they come to worship one that was born King of the Jews? Neq • e vultus instantis tyranni mente quatit solidâ. Can they bring forth their Message? And will it not put them out to deliver it before such a man of blood? I believe that our Wise-men nowadays would have been more reserved. But to come to a point; I will not deny but these Sages thought their tidings would have been received with great gladness; but put it to the true exigent, that they found it otherwise, and that all Jerusalem was troubled with their news. Do you find that they faultred for fear, or went from their word? Nothing less, but continue in it to hear what the Synod of Scribes would say upon it; and if the Lord had not warned them in a dream, they had returned back to Herod, to tell him they had found the Babe, and they had worshipped the true King of the Jews, and let him do his worst. The love of God constrained them, and they must speak; though, if God had not prevented, it had brought mischief upon their head. True wisdom, I see, is no such cautilous thing as the World takes it for; no such politick head-piece, that will keep silence for its own safety, though truth, and religion, and all good Government suffer for it, The Son of Sirach was an Oracle of prudence in his time, and this is his counsel, Refrain not to speak when there is occasion to do good, and hide not thy wisdom in her beauty, Eccl. iv. 23. He that hath proceeded to the complete act of Martyrdom, to lay down his life for Christ's name, the Learned in all Ages have promised them rewards of great consequence, as that Martyrdom hath in effect the whole Sacrament of Baptism in it, and infers remission of sins; Origen set the opinion on foot, which all the Shcool-men have followed. But the Scripture on which they ground, is as comfortable for them that confess Christ to their great peril, as for them that lose their lives in that quarrel, Mat. x. 32. Whosoever shall confess me before men, him will I confess also before my father which is in heaven. Christ will confess him to be his, and receive him for his, whosoever shall bear his name before Princes, though it be to his own hazard and calamity. Then it remains that these persons deserve the style of Wise-men, who took courage against the clamor of Jerusalem, and the frown of Herod, and confidently confessed the Lord, saying, Where is he that is born the King of the Jews?

And as this resolution of theirs is to be extolled, so the knowledge wherewith they were illuminated is to be admired, that these Philosophers of the East, strangers to Jerusalem, strangers to the Law of God, should give our Savior the true style of a King; and of a King though but newly born. They did not mean that Herod had a Son born who was heir to the Crown; they could not mean it, for then they would never have made a question where he was born, but have gone directly to his Fathers Palace: Where should he be born else? Besides all Herod's Sons were grown to manly stature; beside, none of his children were born to any right of succession; for in those days the Kingdom of Judea was appointed to them who were most in favor with the Court of Rome. But the meaning must be, Where is that King of the Jews that is born? That King of whom we have been told, that all Nations shall worship and obey him; For else what had they to do with the King of another Kingdom; as St. Austin says, Nisi • am agnoscerent regem Judaeorum, qui rex est etiam seculorum, but that they acknowledge, though Jury gave him birth, yet all the world, and all Ages should do him homage. They do not say they came to see him, upon his fame, or upon any exploit that he ever yet did, but upon the presages of that glorious Kingdom which should be his in time to come. O the wonderful working of the Lord! and O the power of his grace, where he gives it an effectual blessing! Some relations or traditions these Magi had had, perhaps from no better hand than Balaam's and his Successors, with these poor means, and with the help of the Star; (what Mysteries they picked out of it God knows) they make a better confession of their faith than the Jews did with the helps of all the Prophets, Illi consitentur alienum regem, isti proprium non agnoscunt; yet these strangers did confess a foreign King as it were, the Jews denied him, though most principally he was their own. They were angry to the death at Herod a stranger that he was their King, now God opens them a royal way, that they may have a King of their own, if they will, and yet they refuse him.

It is an argument of no small force to beat down infidelity, that the heathen in most parts of the world did speak of an extraordinary King that was to come in that age, and some of them directly pointed out Judea for the place. Suetonius says, that it stirred up the Jews to rebellion, because there was a constant saying in all the Eastern Countries (Per • rebuit in oriente toto vetus & constans opinio) mark it for these Wise-men's sakes; Esse in fatis ut eo tempore Judaeâ profecti rerum potirentur. That it was destined, that about that time some should come out of Judea, that should reign over all the world. And that grave Author Cicero says, a certain fellow, whom he was angry at, interpreted Sibyls verses, that he whom we had or must have to be our King, Appellandum esse regem, si salviesse vellemus? We must call him a King if we would be saved. But he was no such King as Tully feared, that would erect a Monarchy, and destroy the liberty of the Senate. I have been copious before you but lately, that Christ was possessed of no temporal sovereignty, in refutation that Satan shown him all the Kingdoms of the world, and said, All these things will I give thee. The Jews were angry with him that he would not meddle with temporal things, but they themselves have lost all their temporalties for refusing him. Christ was born a King, as the world gave testimony in my Text, and died a King, as Pilate gave testimony in the title upon his Cross, Jesus of Nazareth the King of the Jews. Nor was he simply a King (allotting him a spiritual Kingdom, as I have lately discoursed upon it) but a King of Kings, anointed with the oil of gladness above his fellows, I will make him my first-born, higher than the Kings of the earth, Psal.lxxxix. 28. His Kingly Office is part of his Mediatorship by which he reconciles us to God, and saves us from our sins, and clothes us with righteousness. And to understand that point of faith clearly, these are qualities of his Kingly Office. 1. To choose out his own Subjects, that is, the members of his Church. 2. To give them Laws to keep. 3. To provide for their peace, and to keep the enemy from them. 4. To call all the world before him in the last and universal Judgment. But that legislation, the appointing of Laws to his Subjects, is the most conspicuous part of that Office in this life, and believe the Prophet Ezech. for it, Chap. xxxvii. 24. David my servant shall be King over them, and they shall all have one shepherd, they shall also walk in my judgments, and observe my Statutes to do them. You see wherein the Kingdom of the Son of David consists, to give us Statutes and Judgments to do them. He commands the heavens above, as it seems by this Star, and who are we that should not obey him? Quis est iste rex tam parvus, tam magnus, nondum in terris loquens, & in coelis edicta proponens? What King is this, says St. Austin, so little, for he is but new born, and yet so great, an Infant that hath not yet spoken, and yet his Edicts are kept in heaven? We are willing and content at his Priestly office, that he should die for us on the Cross, and intercede for us to his Father▪ we are willing he should be our Prophet to teach us, and will you make his Kingly Office stand for a Cypher? Shall he not give us Law, and bind us to his Commandments? That Office stands for all the rest, and the Wise-men ask about it instead of all beside, Where is be that is born King of the Jews? So I have done with their Question.

And I have need to make haste to the first of their Assertions, which is very copious in the contents, Vidimus enim stellam ejus in oriente; for we have seen his Star in the East. The particulars to be inquired into are, 1. What was the substance of this Star. 2. How it appeared in the East. 3. What aptitude there was in such a sign or miracle to bring them to Christ. 4. Why it is appropriatively called his Star. 5. Whether there were no secret illumination, an invisible, but a better star than this, which made them true believers. These sayings of the Wise-men troubled all Jerusalem, says the next verse; and no marvel, for they have troubled the whole common-wealth of Learning ever since, what this Star should be. All Authors meet in one consent that this could be no star fixed and remaining in the Firmament aloft; for how can it be imagined that any of those heavenly lights so remote could point to one Country more than another, to a little Village in that Country, nay to a Stable in that Village? 2. Natural Creatures are no convenient presages of the supernatural works of God. Moreover, they that swallow it down without mistrust that the Star went along with the Wise-men all the way from the East to Judea, these have many more reasons to e • ince that it was no natural Star. As first, that all other Stars appear unto the world by night, this had a most bright complexion as well by day as by night. Ignatius says, or some in his name, that it exceeded the Sun and Moon in splendor. And Prudentius says as much, for Poets will speak loftily, Qu • e solis rotam vincit splendore ac lumine; it went beyond the body of the Sun in light and luster. Secondly, It had not the motion of other Stars, sometimes rising, sometimes setting, but guided the Magi in a straight line from Persia or Mesopotamia to Jerusalem. Thirdly, Other Stars finish their course, that is, whirl about the Orb in twenty four hours, this passed but few degrees in many days, from the East unto Judea. Fourthly, This Star disappeared at a moment, as soon as ever they were received into Jerusalem, and so long as they staid there (I believe two or three days) till they were just upon departing it shined not again. Hoc non agit motus sideris, sed virtus plena rationis; It must not be the motion of a natural Creature, but the virtue of a supernatural finger that was so punctual. Yet Gregory Nyssen doth so maintain it to be an usual Star of the highest Orb, that he prevents all these objections, namely, that it came out of the Sphere for a time, and hung in the air to do homage to Christ; and he that caused the Sun to stand still, or go backward for Joshua 's or