The still-borne nativitie, or, A copy of an incarnation sermon that should have been delivered at St. Margarets-Westminster, on Saturday, December the five and twenty, 1647, in the afternoone, by N.B., but prevented by the committee for plunder'd ministers, who sent and seized the preacher, carried him from the vestry of the said church, and committed him to the fleet, for his undertaking to preach without the license of Parliament ...

To the whole Congregation of Beleevers assembled at S^t. Mar∣gerets Church in Westminster, on Saterday December the 25. 1647 in the afternoone, Grace, Mercy, and Peace, from God the Father and the Lord Iesus Christ.

Worthy Christians,

I Had at the appointed time of preaching, the same judgment befell me which befell to Zacharias the Father of John Baptist Luke 1, 20. When I thought to have spoken unto the people that waited for mee, and marvelled that I tarried so long, I was struck dumbe and not able to speak. And could I conceive it had been done by an Angel I should (as a cause of it) suspect in my selfe the sin of unbeleife. But, as it is, I am constrained to use Zacharias his way of expressing my mea∣ning. On the day of your meeting in the Temple I could only beck∣en but remained speechles, whence you all perceived I had seene a Vision in the Vestry: and were not long in suspence what kind of one it was. But whatsoever it was I was transported or carried a∣way with it, and am yet dumb by it.

But as the Angell, though he strooke Zacharias speechlesse, yet tooke not away his writing tables, v. 63. So I conceive by the te∣nour of that order which commands a constraint both of my Tongu and Heeles: I am not interdicted the liberty of Pen and Paper, but I may lawfully use both without contempt.

And so by this meanes I shal (saving my regard to authority) now acquaint you with that message of God, I should then [viva voce] have delivered in your hearing.

It is true▪ I in this Sermon represent as in a Sciagraph all the Ioynts of the History of Christ: but insist only on the blessed miste∣ry of the Vnion of the two natures (God and Man) in one person

without reaching unto his birth; or so farre as his conecption by the wholy Ghost. Nor indeede as it falls out is there any neede I should put forward to speake of his Nativity though that were pro∣perly opus diei the worke of the day, For all the circumstances doe sufficiently proclame the Nativity and are now newly revived. Was all tho World taxed, Lukt 2. 1. when the Messiah was borne? Alas for the day of the Lord! It is so now. Was their no roome for Christ in the Inne, Luke 27? There is none for him now in the Churches▪ Were there Wisemen that sought to worship him, and a Herod that under pretence of worship sought to destroy him Mat. 2. 1? It was so now: there were that came to Church to worship Christ, and there were that came to apprehend his Ministers. Was there a voice heard in Ramah, lamentation and weeping, and great mourning, Mat: 2 18. There is another Rachel whose child is not, if the newes of Cornehill be true, Doe these things cause a necessity of Christ his going into Aegipt the sonnes of Israel's quondam bon∣dage Mat: 2 18. There will I fear (but O the good God prevent that necessity) be such another violence, to drive us to such another flight, Lastly was that Herod not longliv'd: Mat. 2 19? I prophesie no eternity to the men of his carriage: Psalme 55 23.

But beloved, I must once more crave your patience, for I must leave you and waite upon the Committee. Whome as Gentlemen I respect as in Authority I Honovr: as my Enemies I love, blesse, and pray for: Mat. 5, 44: and (that I may performe all the duties I owe upon that score) I shal labour to doe good to: I must tel them that I have read a story of Tiberious the Emperour. That he (upon the relation which Pilate made unto him of our Saviour) had an inten∣tion and to that purpose signified his meaning to have Jesus of Na∣zarath reputed and received among the Roman Gods. But the Senate of Rome withstood it, because that Honour had been given him by such as never asked their consents. But after this I provoke any Historian to shew me where that great Councel did ever any act either Honestly, Wisely, or like true Romans: but were made the properties & instruments either of the Caesars lusts, or Souldiers vil∣lanies. And now I wish these men seriously to advise how much short this insolence is of the former? When men may not Honor, Ministers may

not preach Christ without their Licence under paine of imprison∣ment without Baile or maine prise. I speake not this out of Stomack for what I suffer, but as hartily as I would beg pardon for my sinns doe I wish them a better exit, hoping yet they may acquire a better and more glorious conclusion then these distempers can promise or the Roman Councell had.

And now I return to give you an account of that which otherwise migh seem strange. Which is that way of application you shal meet with all, revers'd upon my selfe. I confesse it is not usuall; nor in∣deed proper for one that speakes to others. But first, as it is the Minister of Christs part to appeare in innocence a Dove, Math: 10 16: So as the Doves feed their young ones with that which them∣selves have taken down: ought Preachers to digest in their owne brests, and be fore-tasters of that spirituall food they divide to o∣thers▪ and this I had laboured to do. Secondly these meditations be∣ing now to be read, not heard: I thought good so to dispose them, that each Reader might as I have done suc•• in the juice and influ∣ence of them: and by reading as it were engage himselfe upon the practicall part of them. Vnto both which no way so Organicall as prayer. And I doe humbly pray that every Reader may be also a Beleever, and have a heart open as well as an eye. For I conceive (with humble reverence) that the Gospell if it go no further then the eye or eare is mortiferous and deadly, a killing letter. But if it be transmitted to the more noble and vitall parts it is Soveraigne, Food and Physick, Meat and Medicine. Christ in the Flesh, may vouchsafe to accept the Stable and the Manger but comming in the Spirit he must have a Temple to entertaine him. And by so provi∣ding, we shall supply what was wanting not at Bethlem onely, but at Westminster also. If any of you should be so ignorant as not to understand what I would be at in all this. I must tel you that though I cannot assent to the mind of them that would have the observation of this feast superstition; yet you that give place to the Devill Eph: 4. 27. are more injurious to Christ then any, Sinne, sinne, that is it must be taken downe, it was sinne and the Devill that snatch'd this bread of life out of your mouths that sent me to Prison Revel. 2. 10. Can you (knowing what Christ is) think to honour Christ in com∣memoration

of the Nativity and at that season so shufle the cards that sinne shall be Trump in every dealing. Remember Iohn Baptist must be born before Christ You must Repent if the Kingdome of God be at hand It is certaine that that Spirit which confesseth that Jesus Christ is come in the flesh is of God, 1. Iohn. 4. 2. and so on the contrary the Non confessor therof is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That Spirit of Antichrist, vers. 3. I remember St. Augustin, with a great deale of pains proves every Heretick to be a denyer of the comming of Iesus Christ in the flesh whatsoever his Heresie be. But me thinks O∣rigen with much more ease and plainesse shewes that the best way to confesse Iesus Christ to be come in the flesh, is by not committing of sinne; unto which purpose he layes that text, 1. Iohn 3. 8. & 9. to the forementioned 4. c. 2. v. where in 4, Chapter to Be of God is the Predicate to this Confession as the Subject. And in the 3. Chapter to be borne of God is the Subject and not committing sinne is the Praedicate. So that not to commit sinne is the remote (and but once remoov'd] definition of the confession of Christs Nativiny, or com∣ming in the flesh. So that the commemoration or confession by way of Observation of the Day to the end is not Antichristian (they were mistaken that advised the Parliament so) But the Drunkenesse and Gluttony the Luxury & Ryot &c, These are Antichristian, & so far Antichristian that where these are! Men (even when they would confesse) do deny Christ Iesus to be come in the Flesh. And of these since the secular magistrate distinguisheth not it behoveth us Mini∣sters to be carefull. For though I know not what State arguments there may be to prove the Holly & Ivy superstitions: yet when these things shall be set up, sooted and smoked with the sins of Intempe∣rance and Excesse, I shall think them fitter Trophees of a Chim∣ney-sweepers Birth day, then a Saviours, When we shall eat and drinke and rise up to play, I must think these are Ceremonies fitter for the Golden-calfe which Aaron made in Horeb: then the lamb of God that taketh away the sinnes of the world. And verily (let me be angry in it) I judge it a cause of greater feare and danger then a Prison or a Goale, lined with a good conscience, This there∣fore was my first intention to perswade you all by renouncing sinne to celebrate the feast of Christs Nativity for then we best testifie the

beleef of his comming when we most fear to offend him or his father. And in this way I would be glad to keepe Christmas with any one Being very desirous that all you which would have heard me that Day had been both almost, and altogether such as I am, Except the Fleet.

Which I must confesse I take very pati••ntly; blessing God that it overtook me not in any evill deed, but in wel-doing or at least the intention of it. Neither shall the errour of the Committee in sen∣ding me to it, (And O that it were the greatest they are guilty of) make me forget the Ioy of Christs Incarnation, or the Good will to∣wards men the Angels sung. They are Men so was my Redeemer, for whose sake, and through whose Grace I can suffer greater wrongs then these and yet never hate the Men. Indeed there is somewhat in it that is not Man but Devill To make men Dumbe as to matters of Duty and Faith: that is the Act of the Uncleane Spirit Math. 12 22: It is that hath [in a sence] made me lame so that I cannot walk. But if it hath made me Dumb and Lame. it hath made them Deafe▪ and Blinde. And truly Without a Miracle I feare neither of us are like to recover. And because my infirmity is but an appendant to theirs, I shall hartily pray for them, that they may receive their sight even in this their day that they might see the things that be∣long to their, the Churches, and the Kingdomes Peace: That Christ would say Epphata: Be opened. That they that have eares to heare may hear What Christ himselfe hath said himself to them, to me, to the Parliament and all: Mat: 22, 21. Give unto Caesar the things that are Caesars; & unto God the things that are Gods. And then I doubt not (for I suffer but by simpathie) but I shal be able (with him Acts 38:) to walke and to praise God. Vnto which time whether it be the pleasure of God, to prolong my dayes I know not (for it hath some analogie to that time whereof our Saviour speakes, when he saith many Kings & Righteous men have desired to see and have not yet seene.] but this I resolve on: While I live not to cease day and night, praying for the hastening of it. For the time we live in now (I am confident) is part of that mentioned Mat. 24: 21: Except these days should be shortened no flesh can be saved: and the Promise which closeth the same verse: it revives

me doubly in relation to the general with hope: to my owne parti∣cular with care: to give all dilligence to make my caling and Electi∣on sure. 2 Pet: 1▪ 10. The Elect (that is they that adde to their Faith; Vertue, and to Vertue Knowledg, and to Knowledg Tem∣perance, and to Temperance Patience, and to Patience Godli∣nesse, & to Godlinesse brotherly Kindnesse, and to brotherly Kind∣nesse Charity) have an interest in better times. For their sakes these dayes shall be shortened. VVherefore God stir up your hearts to en∣deavour be of that Number & to increase it. Neither is this spoken by way of Pharisaicall imposition to ease my self but what ever o∣thers intend, it is my resolution (and the good Lord Keepe it for ever in the purpose of my heart) to begin this only saving health in stead of all others, Psalme 116 18. For beleeve it I am very sensible wee live in the worst of times, and that I am one Christ Jesus came into the World to save that is to say the Cheife of Sin∣ners.

And

From the Fleet, Ianuary 8. 1647.

Your Debtor in this service N. BERNARD.