A Century of Sermons, Sermon 11
THE ELEVENTH SERMON UPON THE INCARNATION.
LUKE i. 68.
Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people.
AMong all portions of Scripture that afford matter for Chriſtmaſs day, I have for the moſt part hitherto choſen thoſe Texts to ſpeak of before you which are extracted out of the Songs of the New Teſtament. Our Proverb goes, It is good to be merry and wiſe. Every Section of the Goſpel diſpoſeth us to be wiſe unto eternal life: but the Canticles which ſing the birth of Chriſt, they teach us to be merry and wiſe unto Salvation. Nothing doth better agree with this day than a godly Song, Sing we merrily unto God our ſtrength, make a chearful noiſe unto the God of Jacob. You have heard me divers times preach unto you out of the Angels Carol, Luke ii. The laſt year I made my Sermon out of the Song of Simeon, Nunc dimittis; and I am ſure I could not furniſh my ſelf better this year than out of the Song of Zachary, ſo appoſitely doth it ſerve our turn, both for our ſpiritual benefit, procured in our Saviours Nativity, and for our temporal benefit, God having repoſſeſſed us after a lingring and deſtructive contagion in health and ſafety, to break out into this Thankſgiving, Bleſſed be the Lord, &c. The Lord turn us unto him, and bring us out of our evil ways, for therefore he viſited us. The Lord make us his own peculiar people, zealous of good works, for therefore he hath redeemed us. When you hear of a Viſitation and Redemption, I know your thoughts will carry you preſently to your late ſufferance under a bitter ſcourge, and to Gods merciful deliverance. This is not amiſs, and I wiſh it may be long in your mind to bring forth the fruit of righteouſneſs. But this Viſitation whereof my Text ſpeaks, it invites you to look above you, not about you; it invites you to think of that heavenly Infant that was born unto us, not of thoſe Sucklings and Infants that were ſwept away with the late mortality; and by all means let us prefer the rejoycing that we have in Chriſt at this time, before that other gladneſs for our bodily proſperity; intend that chiefly, and the condition of our own particular welfare let that come behind in a latter regard; ſo did Zachary the Prieſt, from whoſe mouth my Text proceeded. God did give him a Son for the comfort of his own Family, and ſuch a Son as a greater than he was not born of a woman, John the Baptiſt. God alſo gave him to underſtand by Prophetical illumination, that the Meſſias, the Redeemer of the World, was in the womb of the bleſſed Virgin. Mark now the Piety of this good old man, firſt he praiſeth God for the Incarnation of Jeſus, that he raiſed up an horn of ſalvation for them out of the houſe of David, and in the laſt cloſe of the Song he magnifies that bleſſing, that ſuch a Son ſhould be born to him in his old age, and thou Child ſhalt be called the Prophet of the Higheſt. This is a fair direction for our uſe, that this ſhould be the firſt thing in our thoughts, and in our thankfulneſs, to ſay, Bleſſed be the Lord, that the Word was made Fleſh, and hath dwelt among us.
Having told you how well this Song doth become the day, and that the chief note of the Song is in the word Viſitavit, the Son of God did viſit his people in an humane body; I will yet give you more content out of the Text by informing you that it is a moſt remarkable Propheſie: from Malachy for the ſpace of four hundred years there had been no Prophet in all the Land of Judaea; and therefore we count all that Apocryphal Scripture, which is thruſt upon us from the days of Malachi to Chriſt, becauſe there was no Prophetical inſpiration among the Jews. Behold now when a Prophet was grown ſuch a rare thing among them, the Lord opens the mouth of Zachary the Prieſt, and he begins to Propheſie. It is well noted of Origen, that after the bleſſed Virgin conceived our Saviour, men and women whereſoever ſhe came were all inſpired with Propheſie. Elizabeth, the wife of Zachary, breaks out into admiration, and how is it that the Mother of my Lord doth come unto me? And ſhe Propheſies, the Child ſprang in the mothers womb for exultation that the Meſſias was under that Roofe, that was a mighty Propheſie, not in word, but in deed. When Mary came to the Temple, and brought Jeſus with her to be purified after the Law, Simeon and Anna in their ſeveral turns gave thanks unto the Lord and Propheſied; but Zachary, though laſt named, he is the firſt and moſt memorable of the reſt that ſpake mighty things in the Spirit, the reviver of Propheſie after a long time it had lain aſleep; and to ſet an Emphaſis upon my Text, the words of it are the firſt that came from him after he had been dumb, and the firſt that he uttered after he became a Prophet. In a word mark it that he is the firſt-born of the Sons of the Prophets in the New Teſtament, and this Text is the firſt fruits of his Propheſie. Chriſt was yet but an Embrio, his mother but three months gone ſince ſhe conceived, and yet Zachary ſpeaks with a moſt Prophetical confidence of things to come as if they were paſt already, as if the ſweet Babe were born who had not yet opened the womb, He hath viſited, and he hath redeemed his people. Take the whole verſe now together, which is the exordium of this Prophetical Song, and it contains two parts; the magnifying of the divine goodneſs, and the reaſon rendred why it was fit to break out into that devotion. In the firſt, here is the comprehenſion of all praiſe in this word bleſſed. Secondly, the comprehenſion of the divine titles, the Lord God of Iſrael. The next general member why this praiſe is given is drawn from two acts, that God hath viſited, and that he hath redeemed. And the Object of both thoſe acts is it which makes it praiſe-worthy, and thanks worth; he hath viſited his People.
Firſt of all, here is a full aſcribing of all glory to God in this word bleſſed. O how Zachary did meditate this all the while he was dumb! O how much he deſired all the while his utterance was ſtopt to bring forth theſe good words to the honour of his Maker! He kept ſilence a long time from this heavenly Canticle, but it was pain and grief unto him. Now his mouth was opened with the key of the Holy Spirit to diſcourſe of the wonderful works of God; and it was a bleſſed thing that as ſoon as he was able to talk, this was the firſt language that flowed from him, Bleſſed be the Lord. Two things are the grace and dignity of our Elocutions, Deum laudare, verum dicere, to praiſe the great Majeſty of Heaven, and to tell the truth upon Earth; but why do I divide them two which will moſt properly fall into one? For no truth ſo clear and evident as that the name of Chriſt is bleſſed for evermore. They that ſpeak the truth of him muſt ſpeak well of him: and whoſoever blaſphemes his honour is a Liar, and an Antichriſt. As Hezekiah paid the Tribute, which Sennacherib impoſed upon him, out of the Treaſure of the houſe of the Lord, and out of the Gold which over-laid the doors of the Temple, 2 Kings xviii. 16. ſo the praiſe of God is the chief treaſure of our heart, the chief thing that belongs to this holy place, the very Gold of the Temple; therefore when we magnifie his name, we pay him Tribute out of the beſt thing which the Church can afford. Neither is there any good buſineſs of Religion, whereof we may be ſo confident, that we are in a right courſe, and do not ſwerve: Our Belief may be grounded upon ſtrong errors, as it is among Hereticks; Our Zeal may be tranſported into Faction, as it is among Schiſmaticks; Our Repentance may be ſlight and ſuperficial, as it is among Hypocrites; We may be too forward in our Hope, having no firm aſſurance from the fruits of a good Conſcience; Too free of our Charity, when we do not diſtinguiſh who are fit to receive it; Too prodigal of our Commendations, when we do not note mens Actions whether they deſerve it; but be as copious as you will in magnifying your Creator, and Redeemer, and you are certain the work is very good, moſt certain that you cannot tread awry. Yet Satan and our own negligence are able to frame an objection againſt any truth which is moſt demonſtrative. What will our ſluggiſh ſpirit ſay? The honour of God doth not depend upon the fame of this World. His glory cannot be raiſed higher than it is by our Jubilees and Songs, or by our Inſtruments of Muſick, no though we could praiſe him as loud as claps of Thunder. But for all this will you be content to glorifie him, if it will bring your ſelf to honour, though it be no amplification to the Majeſty of God? Agreed then.
And firſt it is an high advancement, that he will permit us to do him that homage, though we ſhould have no recompence for our labour; it is abundantly rewarded that he will give us leave to exalt him, he hath not dealt ſo with all people. Unto the ungodly ſaid God, Why doſt thou take my name within thy lips? As it is an honour to the Magiſtrate, that God hath committed the Sword of Juſtice to their power, ſo it is an honour to every Chriſtian that he hath permitted unto us to talk of his honour; it is an Angels life continually to bleſs him, and ſound forth his glory. Therefore that parcel of the Pſalm may look this way, let the praiſe of God be in their mouth, and a two edged Sword in their hand, the one is as great a priviledge belonging to us as the other to a Magiſtrate.
Secondly, St. Peter grants it generally to all godly people, Yè are an holy Prieſthood to offer up ſpiritual Sacrifices to God, 1 Pet. ii. 5. What is the ſpiritual Sacrifice but Praiſe and Thankſgiving? Therefore let us offer up the ſacrifice of praiſe ſweetly and devoutly, and all Chriſtians ſhall become Prieſts in that reſpect, and the holy portion of God; and having offered up this viſible ſacrifice of praiſe, we our ſelves in our hearts ſhall become the inviſible ſacrifice of God, and bring oblation upon oblation unto the Altar, it is nothing worth unleſs your own ſoul be the principal Oblation. I preſs this the rather, becauſe it is ſo ill forgotten in the Roman Miſſal: For they that do ſo often trouble your ears with their ſacrifice, and their Altar, have not one word in their Miſſal, that we, or our ſouls, ſhould be a reaſonable, holy, and living ſacrifice to God.
Thirdly, In giving glory to the Lamb, and to him that ſits upon the Throne, we do not give but receive; for no man can aſcribe much praiſe to God, but out of a large capacity of faith; no man can ſay that Jeſus is the Lord, but by the Holy Ghoſt; no man can ſpeak of the King of Kings, according to his due excellency, but it will procreate devotion and reverence; therefore though Gods honour be in the ſame ſtate that it was before, yet your ſoul is in better ſtate than it was before by praiſe and glorification.
Fourthly, We do all agree with St. Paul, that Charity is greater than the two other Theological Vertues, greater than Faith that believeth all myſteries, greater than Hope that expecteth all Promiſes, and therefore greater, becauſe it ſhall abide with us in the Kingdom of Heaven when the other two ſhall vaniſh away: So to laud and magnifie our Omnipotent Creator is far above all other acts of Religion, becauſe nothing elſe ſhall abide with us when we ſee God face to face. There ſhall be no confeſſion of Chriſt our Mediator, for none ſhall deny him; there ſhall be no faſting, for man ſhall eat Angels food, and have no need of nouriſhment; no Alms ſhall be given, for it is life without want and ſcarcity; no Prayer for forgiveneſs of ſins, no hearing of the Word, no ſufferance of the Croſs, no interceſſion for them that ſuffer, but the praiſe of God continueth, and ſupplieth all the reſt, unceſſantly we ſhall cry out, Holy, holy Lord God of Hoſts, which was, and is, and is to come. Therefore it is called bleſſing of God, becauſe it ſhall be our only work when we have attained to bleſſedneſs, for God doth bleſs man by pouring his benefits upon him, and man doth bleſs God, by confeſſing the good which he hath received.
Fifthly and laſtly, Whereas our Saviour did abaſe himſelf to become man, and emptied himſelf of his glory for our ſakes, we ſet upon it to do him all poſſible honour, that we may weigh up again the Scale of his glory, which himſelf depreſſed for our advancement; as Peter ſaid unto him, when he went about to do that work of a ſervant to his Diſciples, Doſt thou waſh my feet, no thou ſhalt never waſh my feet, he contended with his Lord, that he would not caſt himſelf down ſo far: So Zachary ſings a triumphal ditty to bleſs his poor Nativity, we do all bow at the name of Jeſus, who bowed the heavens, and came down to viſit us; we advance his Croſs in our forehead; we erect our goodlieſt Churches in his name; we make Chriſtmas day, the high Feaſt of the year, the great holy day of Praiſe and thankſgiving; as if the Saints of God had conſpired not to let Chriſt be humbled, though he would be humbled. So when he came to Jeruſalem with the meaneſt pomp that could be imagined, riding upon an Aſs, they that had loyal and zealous hearts to him combined to conduct him into the great City in as Princely a manner as they could deviſe, laying their garments under his feet, and in a manner proclaiming my very Text before him, Bleſſed is he that cometh in the name of the Lord. The ſum of this firſt Point is thus much, O ſing unto the Lord for it is a good thing to ſing praiſes unto our God; yea, a joyful and pleaſant thing it is to be thankful.
So I have diſcharged the firſt Point, that there is a comprehenſion of all praiſe in this word Bleſſed, beſide here is a comprehenſion of the chief divine titles, the Lord God of Iſrael. The names of the Lord do not conſiſt in compound Epithets, and magniloquous appellations. The heathen did affect that bravery to ſet out the luſtre of their Idols, foreign, &c. as the Poet Callimachus expreſſeth it in his Hymn of Diana, ſhe deſired an hundred brave names to be given her by her Prieſts, as many attributes as Apollo had in his Temple. Some will have theſe to be thoſe vain repetitions of the Heathen, which our Saviour reproves, Mat. vi. 7. taxing them that they thought they ſhould be heard for their much ſpeaking. Sacred titles conſiſt not in number, but in weight, and no words could be more ponderous and ſignificative, and yet contracted into fewer Syllables than theſe, the Lord God of Iſrael. A Law-giver will prefix his moſt ample attributes before the Pandect of his Laws, and this is the Inſcription over the two Tables, Deut. xx. I am the Lord thy God; which is all one as to ſay, I am the Lord God of Iſrael. And the very words of my Text ſeem to be a current Eulogy in Davids time, as it is Pſal. cvi. 48. Bleſſed be the Lord God of Iſrael from everlaſting, and let all the people ſay, Amen. Which names muſt needs contain an infinite excellency when they march in a rank together, ſince if you take them one by one they are moſt dreadful and venerable. He is called the Lord, becauſe he is the ſupreme and higheſt above all things, ſo every King in his Sphere is a Lord in chief, as Joab ſaid to David, Why doth my Lord the King delight in this thing? He is called Elohim, or God, becauſe he is ſet over all his Creatures to judge and revenge their iniquities; therefore the Princes of the people are nuncupative Gods in Scripture, becauſe they ſit upon the Throne of Judgment on earth to judge between man and man. Or rather he is called God, from his infinite and incomprehenſible Eſſence; Lord, from his power and dominion, but Lord God of Iſrael by application of his mercy to his Church above all the Kingdoms of the World. Therefore he is to be worſhipped as God eternal, to be obeyed in all his Commandments as the Lord Omnipotent, and be magnified and bleſſed for Iſraels ſake, becauſe he loved that people above all things, whom he hath choſen to be his inheritance for ever.
St. Auſtin caſt out the difference on this wiſe,Lib. 8, in Gen. xi. that the Creator of all things is ſtiled God, and when he gave a Law unto mankind, Gen. ii. 15. then he was ſtiled a Lord. But the obſervation hath an overſight in it, for he is called the Lord God four times in the ſame Chapter before he commanded Adam to dreſs the garden of Eden, and to keep it. The Annotation would run better thus, that while all things were in making in the Creation the Creator is termed God, and God ſaid let there be Light, and God ſaid let there be a Firmament; ſo in every work throughout all the firſt Chapter of Geneſis. When the Creation was quite finiſhed, and the whole Univerſe of Creatures ſet in order, then in the ſecond of Geneſis he is called Lord. From whence a queſtion is ſtarted, much agitated in the School, Whether the great Jehovah may be called Dominus ab aeterno? The Lord from all eternity.Dan. vi. Thou art God from everlaſting, that is an Article of faith never doubted of. Nebuchadonoſor could ſee that by the wonders and tokens which were wrought for Daniels ſake, therefore he makes a Decree, that men tremble and fear before the God of Daniel, for he is the living God, and ſtedfaſt for ever: But the ſcruple is, ſince he did not exerciſe his dominion before the works which he made were extant, whether the title of Lord did not accrue unto him in the beginning of time, and not from all Eternity? St. Auſtin moved the Controverſie, but out of his wonted modeſty paſſed it by undefined. Tertullian againſt Hermogenes ſays,Civ. Dei li. 12. c. 15; It is none of the eternal Appellations of the Divine Nature, for it belongs not to the Divine Eſſence, but to the Power, and the Power could not exerciſe it ſelf before there was an Object created. Many of the School-men are convicted in their judgment by this reaſon of duplicate page duplicate page Tertullian, and hold to his opinion. I think if St. Auſtin would have determined it, he would have gone the other way; and for my part I take it to be moſt probable, that we may ſay God was the Lord from all eternity, before the Creatures were exiſtent and produced. It is true, that if we meaſure things by our own power, or rather by our own infirmity, we can command nothing but that which is, and hath a being; but God is the Lord of all things even before they are, and when they yet are not he can command them to have a being; he ſpake the word, and all things were made, he commanded, and they were created, Non poſſunt per mandatum fieri quae non erant, niſi dominium praecederet; things that have no being could not be commanded to be made unleſs he had dominion over them, that is, unleſs he were Lord over them before they were made, Rom. iv. he calleth things that are not as things that are; therefore he hath authority as a Lord over things that are not, as much as over things that are. The fair concluſion of it is, the actual relation of the Creatures to his dominion began in time, but their ſubjection to his will and power is for ever, therefore God is the Lord from all eternity.
Whatſoever diſtinction may be put between theſe names, yet when we praiſe God let us do as Zachary doth, joyn them both together; when we confeſs him, let us do ſo likewiſe, as Jonas did, I am an Hebrew, who worſhip the Lord God that made heaven and earth. When we ſay our Belief let us do the ſame, even as the Nicene Fathers did before us, I believe in one God, and in one Lord Jeſus Chriſt. And if you pleaſe your ſelves to diſtinguiſh accurately upon ſuch Titles, becauſe St. Paul hath ſaid that there be Gods many, and Lords many; let us diſtinguiſh between them and this ſupreme one, the Lord God of Iſrael, who is bleſſed for ever more. Chriſt ſays the Scripture calleth them Gods to whom the word of God came, Joh. x. 34. That Scripture is Pſal. lxxxii. 6. I have ſaid ye are Gods, and ye are all the children of the moſt high. From thence, and from my Text you may ſtate a profitable difference. 1. Dixi, I have ſaid ye are Gods, he hath ſaid it, and that made them ſo; unleſs he had Godded them they had had no ſuch pre-eminence. What they have it is by entitling and nuncupation. 2. Dixi Dii eſtis, there are many of thoſe Gods, not only every Prince and Ruler chalengeth it by his Crown, but every Chriſtian hath his intereſt in it by adoption of filiation. So I cited it from the mouth of our Saviour before, the Scripture hath ſaid they are Gods to whom the Word of God came. 3. Eſtis, ye are, for a while ye are, and after a while ye ſhall go from hence and be no more ſeen; ye ſhall die like men, but the true God abideth for ever. 4. Theſe heathen Semi-gods, theſe that carry that badge upon earth, ſhall not only die like men, but like ſinful men, for it follows in the Pſalm, that when they fall God ſhall ariſe to judge the earth; after they have judged, they ſhall be judged upon it hereafter how they have judged: But O man thou muſt not reply againſt the God of heaven, his judgments are indiſputable. 5. The ever bleſſed God is praiſed in every thing that pertains unto him, he is praiſed in all places of his dominion, he is praiſed in all his works. He hath done all things well, ſay the people of Chriſt, but among the actions of the beſt men, Sunt bona, ſunt quaedam mediocria, ſunt mala plura; Among ſome good there is much evil, among ſome flouriſhing ſprigs of praiſe there are divers dead boughs of frailty. 6. Theſe Nuncupative Gods preſide over Civil Governments, each of them is a golden head over his own Political body, but Chriſt only is head of the whole Church, from whence the whole body increaſeth with the increaſe of God, he alone is the Lord.
And it is likewiſe upon ſome remarkable appropriation that the Pſalmiſt ſays, the Lord is his name; he bears it certainly with many notorious marks of difference from all the Lordlings in the world.
Firſt, The dominion of man is joyned with ſome ſervitude in the Maſter, for he that ſtands in need is a ſervant to his own neceſſities: and the Maſter ſtands in need of the drudgery of the labouring man, as much, or more perhaps, than that drudge ſtands in need of the wages of the Maſter: But all our ſervice is of no uſe or benefit to the King of heaven.12. Civ. D…i, c. 17. I ſaid unto the Lord thou art my God, my goods are nothing unto thee, Pſal. xvi. and therefore, ſays St. Auſtin, God did not make the world from all eternity, to ſhew that he did not want the help of his Creature.
Secondly, All things ſerve the Lord above, nothing is hidden from the Scepter of his dominion; but man in the higheſt Office upon earth is confined to a ſmall ſcantling of authority; he can command the body of his Vaſſal, but not his ſoul. He cannot command his Graſs to grow, or his Trees to bear, or his Cattel to encreaſe, or the weather to be ſeaſonable: But as the people ſaid in admiration of the Miracles of the Son of God, Who is this that commandeth the Winds and Seas, and they obey him?
Thirdly, All the Lordſhip upon earth is ſubalternate and dependant from a greater command. Maſters do that which is juſt unto your Servants, knowing that you alſo have a Maſter in heaven, Col. iv. There is but one Lord, and none but he that is reſponſive to no other, the King of Kings, and Lord of Lords. Our Saviour, though an unſcrutable Abyſſus of humility, aſſumed that unto himſelf, Ye call me Maſter and Lord, and ye ſay well, for ſo I am, Joh. xiii. 13. Such a Lord to whom all the Sons of men do bow and obey; Such a Lord, that though he were Davids Son, yet David in ſpirit calleth him Lord, The Lord ſaid unto my Lord ſit thou on my right hand until I make thine enemies thy footſtoole. Lord of all things by the Eſſence of his Godhead; Lord of all things in his Manhood by the Hypoſtatical Union; but by ſpecial intereſt Lord of all thoſe whom he redeemed with his moſt precious bloud; Lord God of Iſrael; in which numbers as ſoon as ever he believed, Thomas concluded himſelf, ſaying, My Lord and my God. As we have the Humanity of Chriſt expreſſed in the two ſubſequent actions, ſo we have as ſurely his Divinity ſet forth in theſe Titles, the Lord God of Iſrael.
But that God that filleth the heaven of heavens, and that Lord who hath ſtretcht out the line of his power over the whole earth, he is Canton'd in this Text to a little Region of the earth, but a Molehill in reſpect of the extent of his Majeſtie, the Lord God of Iſrael. It was not with Zachary the Prieſt in this elegant Canto, as it uſeth to be with other Poets, who out of affectation do ſtrain their Poetry to make honourable mention of their own Country, where there was neither cauſe, nor merit: But this holy Prophet had ſufficient warrant from the Spirit which cannot err, to nominate him the Patron of this people, rather than of any other, the God of Iſrael, and that for two reaſons, Propter notitiam verbi, propter promiſſiones ſeminis benedicti.
Firſt, The Oracles of the Scriptures were committed to them, and God was not truly worſhipped any where but in the Synagogues of the Hebrews, and therefore ſays the Pſalmiſt, Notus Deus in Iſraele. God is well known in Iſrael; there they knew him that he was to be adored, that he was to be feared, that he was to be admired for his excellency; that he was increate, immortal, eternal, and not like the Idols of the Heathen; there was Grace and Religion: other Nations knew not him, therefore he puts them by as if he knew not them, he is the God of Iſrael.
Secondly, This whole World is made for no other end, but that Chriſt may exalt his Dominion in it, and therefore the Nation, of whom he was to come according to the Fleſh, that is ſpoken of as if it belonged to God alone, and all other People were quite forgotten. Well therefore might Zachary ſay, O thou God of Iſrael; for upon the Nativity of Chriſt now it was fulfilled, why long ſince he was called the God of Iſrael. His Incarnation, as old Simeon ſaid, it was the glory of his people Iſrael, his converſation among them was their temporal protection, that their enemies ſhould not devour them, while he was with them upon earth, his word confirmed it, that the children of the Bride-chamber ſhould not mourn while the Bridegroom was with them.
Finally, His appearance among them in the Fleſh was their ſpiritual exaltation, for he preacht to none other but to the loſt ſheep of the houſe of Iſrael. But Iſrael doth now no longer ſtand for thoſe that according to the Fleſh deſcended out of the Loyns 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,Gen. xxxii. 28. 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 marvellous 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 out-ſide formality; ſuch praiſe is moſt fulſom, that's broacht 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 Zachary's benediction is ſo gracious, ſo full of perfection, that when we ſay all we can in the honour 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 Zachary's, the day-ſpring from on high hath viſited us, ver. 78. Some there be that collect the three capital works of Chriſts 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 marvail, 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 pittieth: 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 offences 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 ſhews 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 Chriſts 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 favour, 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 Saviour 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 judg'd 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 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 foreign, which is uſed in my Text, is a Compoſit, and is more than foreign, 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 foreign, 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 ſtedfaſtly, 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 voluntary courteſie, 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 Saviour, 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 Chriſts 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 any thing be entertained more heartily, more chearfully: 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, 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 Saviour toward man appeared: foreign, 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 Gods love, that he talk'd with him as one friend talketh with more, but to dwell among us, and viſit us as one neighbour 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 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 unperfect 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, Gods 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 extaſie 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 him; O firſt let it be remembred with faith and thankfulneſs, leſt deſolation come upon us, as it did upon the Jews, becauſe we knew not the time of our viſitation, Luke xix. 44. Secondly, Let us anſwer the humility of our Saviour 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 your ſelves therefore under the mighty hand of God, that he may exalt you in the day of his viſitation, as the vulgar 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 giuen 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 courteſie, and friendſhip, but of no benefit at all, unleſs it did extend it ſelf 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 pluckt, 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 thraldom. 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 Saviours mercy, as the Ancient Church 1200. years ago was copious in all deeds of Charity,Aug. Tract. 41. in Joh. 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 ſhew how gratefully we ſhould take it, that Chriſt had redeemed all thoſe that would lay hold of his mercies from eternal captivity.
Secondly, As his goodneſs is amplified from our captivity, ſo the redemption is the more valuable, becauſe none elſe could have pluckt 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 for ever, 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 morgaged, 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 for ever, and we for ever 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 payed, I mean the life of an Innocent.
And let it make a third animadverſion, that the manner of our redemption 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 thraldom: that's the moſt coſtly, and eſtimable way, when value for value is payed: or fourthly, the body of one is ſurrendred 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 Saviour, 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 miniſtred 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 conferr'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 honoured by his Viſitation, ſo all without exceptions are beholding to his Redemption. Zachary the Prieſt with all his innocency, 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 rejoyced chiefly in this, that ſhe had a Saviour. 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 thy ſelf 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 conferr'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 miniſtring 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 Angelis 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 Gods quarrel, before our peace was procured by our Saviour. 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 cancell'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 Zachary 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 for ever, 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.