A Century of Sermons, Sermon 14
THE FOURTEENTH SERMON UPON THE INCARNATION.
MAT. ii. 1, 2.
Now when Jeſus was born in Bethlehem of Judea, in the days of Herod the King, behold there came wiſe men from the Eaſt to Jeruſalem.
Saying, where is he that is born King of the Jews? For we have ſeen his Star in the Eaſt, and are come to worſhip him.
SInce the Lords 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 honour, 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 Bethlem to ſee the Lord by the aſſiſtance of a Star, foreign, that's the moſt renowned apparition. Secondly, The Baptiſm of our Saviour was computed to this day, when the Holy Ghoſt gave teſtimony who he was, deſcending upon his head in the ſhape of a Dove, foreign. For the honour 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 remembred together for the third manifeſtation of Chriſt, foreign, 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 gladſom 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 Emperour, and his deep hypocriſie, note in him, that for many years he would come in all Princely pomp to Gods 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 Pauls 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 ſwadling clouts, laid up in a Manger as contemptible a corner as a gaol; and being all innocency reputed for our ſakes worſe than Barrabas, 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, foreign, ſee the vertue of theſe Wiſe men, both to come ſo far, and to ſpeak ſo far; to come from home for Chriſts ſake, and to ſpeak ſo home for Chriſts 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 Bethlem; and of the time, In the days of Herod the King. Now their foreign, or boldneſs of ſpeaking the truth is drawn to two heads by the Fathers, Ʋnum 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 Travellers turns it ſelf? No wonder if that beget a great holy day, for Chriſts 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 ſhew any proof of ſtrength and mightineſs. They might have ſpared their labour, 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 Metaphyſicks 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 Bethlem, 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 ſtile he had from his very birth, and then every thing muſt draw towards him, that will not wilfully looſe it ſelf, for he is Ieſus natus, a Saviour born. A man that is like to periſh is willing to catch hold of any thing 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, Saviours 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 ſnatcht away, and when the breath of man goes forth, then all his thoughts and our expectations periſh; but he that is Ieſus natus, a Saviour from his birth, yea, and before his birth, he is a Saviour 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 Chriſtmaſs 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 Saviour 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 for ever: 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 Saviour; 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 Cilicia with honourable mention, that he was a Citizen of no ignoble City; but it is but ſmall luſtre 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 ſhew that all things were come to paſs, which the Prophets had foretold concerning the days of Chriſt: for becauſe our Saviour 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 Balaams 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 labour to illuſtrate no more, but that our Saviour 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 every body 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 Propheſie of Micah, that it was verified in Zorobabel. So they cavilled in St. Chryſoſtoms and Theodorets days, but admitting that Zorobabel was a Bethlehemite, it is paſt their skill to make thoſe words of the Prophet ſute 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 Propheſie of Micah, the one ſays, Thou Bethlehem Ephrata 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 faln 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 honour, that the Governour came out of it who ſhould repair the ruins of Iſrael, and of all Nations. This is a moſt ſenſible diſtinction in it ſelf, but conſidering that one of theſe Texts are the quotation of another, it agrees not to me, as if it ended the Controverſie. Junius is of that mind, but for a quainter reaſon, the Scribes would terrifie Herod with the expectation of the Meſſias, and would not relate the Text,Aug. de Conſ. E…n. l. 3. cap. 7. thou Bethlehem art little, but thou Bethlehem art not the leaſt, the more to vex the Tyrant. St. Hierom hath a ſtrange fetch to ſoder 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. Hieroms 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 humane infirmity, yet for the better edifying of the Church by the diſpenſation of the Holy Ghoſt. Lib. 2. c. 11.Much better St. Auſtin in another place, all falſhood is abhorrent from an Evangeliſt, Non ſolum ea que mentiendo promitur, ſed etiam ea que obliviſcendo: Not only that which is derived from wilful 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 Micha's words into an interrogation, Thou Bethlehem Ephrata 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 Gothick 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 pronuntiation, 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 joynt Micha's Propheſie, 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 for ever to be call'd the Star of all Cities,Adrichom. Theat. T. S. 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 Paleſtina. 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 Saviour 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. Hierom ſays, after the deſolation of the Country, that Idolaters were poſſeſſed of the land; Adonis his Grove was erected where Bethlehem once had flouriſht;Ep. ad Paulinam. 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. Hierom 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 ſhew 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 Gods 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 every one can have but little of them that participate; yet every one 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 hatcht 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, Judg. 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 adminiſtred 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 Emperours 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 heards and flocks: God had another more principal intention to advance his own glory by their abode in Egypt. Pilate tranſmitted our Saviour 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 any thing but innocency in him, who was a …a…b without blemiſh. Gods 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 mens 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 any thing, while their breath laſts, Sed unum inſatiabiliter parandum, proſpera ſui memoria, Tacitus Annal. lib. 4.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 Herods 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 remembred 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, Juda's Scepter clean broken. When their caſe was ſo pittiful 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 every where thereabout the very depth of diſcontent and miſery: and this had laſted very long. Hard affliction and long continuance, what can be more intollerable? Some Poſtillers ſhew 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. 'Tis only God that reigns without computation of days for ever and ever. This is a ſpecious conceit, but no comfort to Judah; for Herod had cruſht them under thraldom 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 uſurpt upon them. But how was it then alter'd? 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 diſpatcht 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. Antonie, then by the power of Auguſtus, and laſtly by the confirmation of the whole Senate: but the Jews ſtrugled againſt Herods 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 helpt. 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 labour'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 Sion, 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 woful plight, when Chriſt was promiſed; but that was a ſuddain 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 Jacobs Propheſie, that if Herod reign, then the Meſſias muſt come. The tenour of Jacob's Propheſie 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 Chriſts coming, whereas the other ten Tribes were ſcatter'd, and confus'd 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 childrens 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 Saviour of the world to come.
Two things are caſt croſs in the way to elude the Propheſie, which doubts I muſt clear up for the honour of this day: Firſt, that neither our Saviour, 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 Saviours 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 cumberſom 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 Propheſie will not ſerve our turn, to apply the Nativity of Chriſt to the days of Herod, upon neceſſary connexion. 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 belong'd to the Tribe of Judah; and upon theſe two hangs the truth of the Propheſie. You know that which agrees with the event and ſucceſs of a thing, is the beſt interpretation of a Propheſie; and upon the event it is manifeſt, the Jews had a Governour 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 Ephramites, ſometimes Danites of Zabulon, of Judah, of other ſtocks promiſcuouſly. From David to Zedekiah 470 years the lineage of David had the preheminence; from the return of the captivity to this Herod the Haſamonei or Levites ſate 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.
Lib. 18. Civ. Dei. cap. 45. Euſeb. lib. 1. Hiſt. cap. 6.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 uſurpt 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 Juda, aut ex Judaeorum familia, either of Judah, or of the Jewiſh blood. But becauſe Jacob vented this Propheſie 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 honourable 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 for ever. Almoſt the whole Country they liv'd 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 mens 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 labour 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 favour 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 askt 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 humane error: but as St. Auſtin ſpeaks to it, Ratione 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 publick. At Bethlehem you ſhall hear of his Nativity, and at Jeruſalem of his Paſſion. All the while they were lodg'd in Jeruſalem the Star which guided them obſcur'd it ſelf, becauſe they were out of the way. While they followed humane conjectures, they were diſappointed of their heavenly direction.
Yet it cannot be withſtood but that God had ſome ſecret hand in it, that they askt 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 lodg'd 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 wrapt 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 honour, 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 ſhew 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 askt 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 every where: and it is againſt the ſimplicity of the Goſpel, to put plain capacities to find out an ubiquity by the Lutheran ſubtilties of their communion of properties, that the divine nature gives the humane nature all that it hath: But for a plain uſe to you, if it be askt 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 neighbours 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.