LI sermons preached by the Reverend Dr. Mark Frank ... being a course of sermons, beginning at Advent, and so continued through the festivals : to which is added a sermon preached at St. Pauls Cross, in the year forty-one, and then commanded to be printed by King Charles the First.

THE FIRST SERMON On the Day of the PURIFICATION OF THE Blessed Virgin. (Book 1)

St. LUKE ii. 27, 28.

—And when the Parents brought in the Child Iesus, to do for him after the custom of the Law.

Then took he him up in his arms, and blessed God.

AND when. That When was as this day. When the days of the blessed Virgins Purification, according to the Law of Moses, were accomplished forty days after Christs Na∣tivity, this day just, then they brought him to Ierusalem to present him to the Lord, ver. 22. Then blessed Mary and Ioseph brought, then devout Simeon, and Anna, bles∣sed; and if we be either Maries, or Anna's, Iosephs, or Simeons, holy men, or devout women, we too, will this day bless God for the blessing of the day.

For this day also of his presentation, as well as those other days of his Birth, Circumcision, and Manifestation, Candlemas-day as well as Christmas-day, New-years-day, or Epiphany, is a day of blessing; a day of Gods blessing us, and our blessing of him again: of Christs being presented for us, and our presenting to him again; of his presenting in the Temple, and our presenting our selves in the Church, to bless God and him for his presen∣tation, his presentation-day, and our Candlemas, our little candles, our petty lights; our souls reflecting back to this great light, that was this day presented in the Temple, and then darted down upon us,

The Shepherds blessed God in the morn of his Nativity, the Wisemen up∣on Epiphany, Simeon and Anna to day. All conditions before, all sexes to day; ignorant Shepherds, and learned Clerks; poor Country-men, and

great Princes: no condition out before, and both Sexes in to day. Sin∣ners both of Jew and Gentile; men that most stood in need of a Saviour before, just and righteous souls to day, that we might know there is none so good but stands in need of him one day or other, that will want a Sa∣viour, if not at Christmas, yet at Candlemas; if not among sinners, yet among the righteous, either first or last. Mary the blessed, Ioseph the just, Simeon the devout, Anna the religious, all in to day, secular and re∣ligious of all sexes and orders; all come in to day, as at the end of Christ∣mas; like the Chorus to the Angels Choire, to bear a part in the Angels An∣them, to make up a full choire of voices to glorifie God for this great present, which brings peace to the earth, and good will among men.

And this day first is it given into our arms. In all the former Festivals he is either in his Mothers lap, or in his Cradle, or to be sure not out of doors; there only, or within only is he to be seen. This day first he comes abroad to be handled by us. Before indeed he might be thought to con∣cern us somewhat: Now first, are we made sensible of it, when we may take him into our own arms, and kiss him, in the Prophet David's ex∣pression, kiss this Son of the most high, as he lies in our arms.

He was made man at his birth, made under the Law at his Circumcision, made manifest to the Gentiles at his Epiphany, but all this while at a kind of distance from us. This is the day of a nearer application to us, when he is first made a present and offering for us; for us, who were none of us, I am sure, in any case to be presented for our selves; not pure, not clean, not whole, not holy enough any of us to be presented before God, till he was first presented to make us accepted. When he is (2.) made a present and offering to us, presented and offered to us to be taken, em∣braced, and offered up again by us, to make all our offerings and our selves accepted in this beloved.

For this it is in the sum, that we are this day to bless God (as I hope we have done on other days for the other) that this beloved of his would thus still, again and again, more and more, undergo the condition of men, make himself of no more account than an ordinary man, be valued and re∣deemed at the ordinary rate of the poorest Child, as this day he was. That (2.) he would let his Mother too, be reckoned in the rank of the meanest women that were not able to offer beyond a pair of Turtles, or young Pigeons, and go for one that had need of Purification as well as other women; as if she were no better than the rest after this great Child-birth, though without the least spot or impurity in the whole bu∣siness both of Conception and Child-birth: In a word, that he would thus condescend, and descend too into our very arms to be offered for us, and offered by us.

There are four remarkable passages of the day. (1.) The blessed Vir∣gins Purification. (2.) Our blessed Saviours Presentation. (3.) Good Simeons Exultation. And (4.) Religious Anna's Gratulation. There are but two of them in the Text, Christs Presentation, and Simeons Exultation; The other two are not now within our compass; some other time they may. These two will at this time be enough; especially being not only to consider what was done then, but what must be still; not only what by others, but also what by us; our own duty as well as Christs Parents, and Si∣meons performances; what they did for him then after the custom of the Law, what we for him now after the Law is out of custom, and fashion, after the fashion and custom of the Gospel. For does blessing or blessedness belong only to the Law? do they not more to the Gospel? certainly much

more. Simeon only was the Precentor, began the Song which is to continue to the end of the world. And though Simeon be departed according to his wish, yet has the Church throughout it taken up the Hymn, and sings it every evening, as a perpetual memorial of this days Benediction. So our blessing to continue, as well as God's; ours to him, as well as his to us: and his is such, that it will never fail, but extend the vertue of this days great present unto all generations.

I have already divided you the Text, whilst I told you two of the great remarkables of the day were in it, Christs Presentation, and Simeons Gratulation: Christs Presentation to God, and his acceptation by man. Christ presented in the Temple according to the Law, Christ received into the arms according unto Faith.

The first of these in the 27. verse, which runs thus, And when the Pa∣rents brought in the Child Iesus, to do for him after the custom of the Law. There's his Presentation.

The second of the points is in the 28. verse, Then took he him up in his arms, and blessed God. There's his Reception, or Simeons Acceptation of him, or Gratulation and Exultation over him.

Of each of these first in reference to them, then afterward to our selves. First, to inform you what was done, then to teach you what to do. I begin with what was done, and first with Christs Presentation, where we are to pass thorow these particulars. The presenters, the pre∣sented, the time, the place, the manner of presenting this great present.

The Presenters were the Parents, the Presented was the Child Iesus, the time was when the days of her purification were accomplished, the place, the Temple, and the manner according to the custom of the Law: all according to order, and that also keep we now.

The presenters first in that, first in order, and first in fitness too. Who fitter to present the Child then its own Parents. Ius liberorum, the pow∣er over the Child is properly theirs. Nature makes it so; they give it be∣ing; and therefore surely have most right to it when it is in being, and whilst it is so; till God by a second Law either take it to himself, or dis∣pose it to another, for which it naturally almost leaves its Parents to in∣crease it self.

Upon the first title, of Gods claim to it they here bring it to him; but so they receive it back again with greater comfort: we lose nothing that we give to God, we do but bring it to him only for a blessing to it, and depart with both. The Parents never can be surer of the Child, then when they first give it unto God: Fathers and Mothers may learn by these good folks thus to sanctifie, as it were, their Children from the breast.

Both Parents agree here, nor the tenderness of the one, nor the auste∣rity of the other think much of Gods demands, though it seem to en∣trench much upon their right, their very natural right. Nature it self must veil and submit where God pleads interest: even that eternal and inviolable law of preserving our selves, and ours, is circumscribed with∣in the limits of Gods prerogative, and we must do neither, but with sub∣mission to his pleasure to dispose of us and ours.

Yet Parents here under the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems very strange. Ioseph having no part in his geniture; yet so the law sometimes calls both the Step-father and Step-mother: No wonder then to hear Ioseph so entitled, who in the eye of the world, and term of law (that reaches not extra∣ordinaries, nor provides words for miraculous conceptions) was counted

father in the very proper acception. Only this to be said. Common fame may be deceiv'd, and names affix'd where not deserv'd. And titles often to be accepted too rather than venture an harsh and untimely cen∣sure upon our selves or them, that are very near us, by the discovery of an unseasonable truth.

Truth it was that Ioseph was not his Father, that both Ioseph himself and the Evangelist well knew. Yet would the one speak after the vulgar language rather than cross received terms at the first in the recital of a story which might lose its credit by so early a discovery of a mysterious truth, but might with little offence be corrected in the progress: nor would the other proclaim himself no Father, lest that most pure and im∣maculate Virgin should run the hazard of lewd tongues, and the great wonders of the most high be blasphemed, and his Son dishonoured with a name, which these late sons of Hell only durst belch out.

Call we them both then, still, if we think good, the Parents of this Child: However a Foster-father Ioseph was, and by that relation had a title to this presentation, and we by it another lesson to take care of those we undertake for, as for our own, to present, and offer them also to God, to consecrate them also betimes to Gods service. Seasonable words hence remember we ever to observe (2.) not upon every hint to cross the road of speech. (3.) To conceal a while unseasonable truths. (4.) To take care of the same and honour of others. (5.) To perform our duties with all tenderness to our charges, and however dedicate them to the disposal of the Almighty.

Thus much we may learn by the Presenters and their title, and our un∣happy times make us the readier to make another note to take notice of this happy juncture, where both Parents agree about the Child, both bring him. Our divisions are so encreas'd upon us, that those whom God has nearest joyn'd are so wide separated in this business, that the unfor∣tunate Child is kept from being presented unto God: God deprived of his right, and the Child of the benefit by the perverseness of the one or other of the Parents; the Child neither brought to the Church, nor God, done for neither, according to Law nor Custom, but debarr'd Christianity, denied to God at first, and in danger to be denied by him at the last, through the division of the Parents in Religion and Sect. A joyful sight it is methinks to see them here united for the Childs good; the more for that our dissentions of Parents look so ugly, and are so deeply prejudicial to Gods honour, and the Childs both benefit and right which it has to be presented to God in holy Baptism. It may yet prove worse in the education, if the difference still continue between the Pa∣rents; and the Child which unbaptized cannot be conceived to have any greater assistance of inward Grace, than the Child of a Heathen or a Iew, being both by nature; and 'tis to be feared by the Parents irreligi∣on, yet further punished by a leaving it meerly in that state, proner far to evil than good, to error than truth: Such a Child it cannot be expe∣cted in reason, but that it should adhere to the worser part: and as it lost its Baptism at the first, so at the last miss its Religion too. God be∣ing denied it when he would have it, and calls for it to have it brought to him, we can have no great confidence that he will at another time accept it, when it is grown out of that number of little ones, whom he calls, become greater in its corruption, and the first-fruits of his age de∣dicated to another Master. God send better agreement among Parents, say I, be it for the Childrens sake, that they may be presented to the Lord.

A Child it is that is presented in the Text, and in the day, and the Child Iesus; such a Child is both example and authority enough for us to bring ours also to the Lord, whilst they are such: unless we think our Children are holier than he, want less than he, can be without God better than he, more above the Law than he.

But he calling for them himself, Suffer little children to come unto me, St. Mat. xix. 14. It seems to me both ingratitude and impudence to keep them from him; to say nothing of the infidelity in so doing: as if we believed him not, that he meant it when he called, or we thought he could do them no good if they came; or that he would not, or that they were as well without him as with him, without his blessing as with it. It may be they will tell us he call'd them indeed, but not to Baptism, did not Baptize them when they came. Poor silly men! would they have him Baptize the Children before their Fathers, before they themselves were fitted for it; by whom only the Children have right to it? or Ba∣ptize them when they were not brought by them to that purpose? Is it not enough that Christ desires, and accepts the Children that are brought to him, that come to him? And how come they now to him, but by Ba∣ptism? How has the Universal Church from that day to this brought Children to him? Has it not been to Baptism, in all Catholick Doctrine and Practice to this day? Have we now at all found any better way to bring them to him? None at all, alas! and is that better?

Their Children (forsooth) are holy, because their Fathers are, alike I think, that is, under the bondage of corruption; their Fathers holy! I would we could see it once: But suppose them so, were there no holy Fathers among the Jews, that their Children must all receive the Sacra∣ment of Circumcision, to which our Baptism succeeds to hollow them? Ay, but God now has promised to be the Father of them, and of their seed; and did he not so to Abraham first, Gen. xvii. 7. and yet must his Children be Circumcised. What is it (trow) that these men would have? Must the Iews dedicate their Children, and must not the Christian? were the Jewish Children Gods right, and are not the Christians? Do not we owe ours as much to him as they theirs? Or must their Births be hap∣py by an early Consecration, and ours not? theirs in a better condition under the wing of the Almighty, ours in a meer natural state in our own meer protection? theirs seal'd for Gods own, ours without seal, or any thing but their Fathers sin to know them by, challeng'd wholly to our selves; as if God had neither part nor portion in them. Certainly did men but thus consider, Children would not be so much injur'd by their Parents frowardness; and could Children and sucklings understand it, they would complain of so great an injury done to them, the most imagin∣able that can be done to that tender age, thus to be deprived of the bles∣sing, and taken out of the protection, as much as lies in their Parents power, of their God and Saviour.

Thus far we have considered only Gods right, and the Childs good in being brought into the Temple. See we now the Parents Devotion, and God honoured by it.

They brought in the Child; and what better present can they bring, can any Parents bring and offer than a Child? how can they express their Devotion more to God, than by offering what is dearest?

Now he brings his Child to God, that brings it to be Baptized, to be instructed, to be brought up in the fear of God, and the practice of true Religion.

He (2.) brings him more peculiarly that devotes him to some peculi∣ar Service of the Church, as Anna did Samuel, to the service of the Ta∣bernacle.

He (3.) brings him to God, that commends him daily in his prayers to God for a blessing; as Abraham did Ismael in that Petition, O that Is∣mael might live before thee.

He (4.) brings him to God, that resigns him wholly at any time to God's disposal both in health and sickness, both in plenty and want, for any fortune or condition that God thinks fit or convenient for him. In∣deed there was a strange offering of a Child prescribed to Abraham, Gen. xxii. 2. to Sacrifice him on an Altar; and God sacrificed this Child at last, his Son upon the Cross for us: but he requires not that we should do so with ours. Yet this he does, that with Abraham we should so resign the dearest of them to God, that if at any time for his Service he com∣mand them from us, and please for the profession of his Name or Truth, to sacrifice them to the flames, or to the Cross, any way understood, we should not think much to be so bereaved of them to their greater glory.

All these ways the Child is brought to God, according to the Letter; but in the Mystery, he also brings his Child even who has none, that brings what is dearest to him, and submits it to Gods pleasure. He (2.) that blesses all his actions at the beginning with his prayers. He (3.) that devotes his first morning thoughts to Heaven. He (4.) that de∣dicates his first thoughts, motions, and intentions, the first-born of his soul to Gods honour and glory. So we may offer Children, that have no Children, bring a Child, who have no Child. Nay more, we may bring the Child, that is, the best of Children, above all Children, the Child Iesus; as well the barren Maid, as the most fruitful Mother, may do this. It may be better too; they that have no other Child may best tend upon the Child Iesus: they that have none other to care for, have the more care to bestow on him; they that have no other to nurse or bring up, may the easier and fuller apply themselves to nurse him up in their souls, till he be grown up in them to a perfect stature; and having no other to bring to the Temple, may every day bring him. He was brought here by a Virgin, and I know not how he can be brought by any better. Yet by a Virgin Mother here, that both Virgins and Mothers, Parents and others, all conditions might have an interest to present him.

And sure no greater present, none more acceptable, no Child to this, to the Child Iesus. Bring him with us, and come and welcome; welcome at any time with him. 'Tis in him that all our offerings are accepted; his Cross the Altar that sanctifies our gifts: he the beloved Child in whom alone God is well pleased.

His Parents brought him in without a figure: brought he was before in the type only; and the shadow prefigured in Isaac, and Solomon, and Iosiah, and in the offerings and sacrifices of the Law. The great light or candle of this day first dispers'd those shadows; all legal Purification days turned into so many Candlemas's by the bringing in of this eternal light, this bright only Child of the Father of lights.

But are our candles all put out? ceremony and substance vanish'd too? is it not Candlemas still with up? are we returned to that former darkness, and no light left us to offer up? no Child Iesus to offer still? Yes, still we have? 'tis an eternal light that this day sprung up beyond the splen∣dor of the Lamps of the Temple. We offer Christ even to this day still.

He offers Jesus, that forms himself to the image of Iesus, by putting

him on as the Apostle speaks in righteousness and holiness, by meekness, patience, obedience, charity, and brotherly love, growing up by what degrees he can to the stature of Christ, so presenting himself before God: and he that does it in his youth at the first spring of his understanding days, brings the Child Iesus, the most acceptable, because the most early and timely offering.

2. He brings and offers Iesus, who when he has done all he can, offer∣ed all he is able, given all he had, yet renounces all as unworthy; claims nothing by them, thinks them not worth acceptance, but wraps them all up in Christs Mantle, presents his Merits as the only offering, his Righ∣teousness and abundant satisfactions to sanctifie all his other presents, stands to none, pleads nothing, claims by nothing but only him.

3. He offers Iesus, that in a thankful remembrance of his love, offers him up in the holy Sacrament, as the only sacrifice of Thanksgiving, be∣yond all other possible praises; and for an atonement and reconciliation for his own sins, and the sins of all the world. 'Tis time we set aside some time for such an Offering, and in the Text we find it, though not explicitely, yet necessarily implied. For, When the Parents brought in the Child, will easily tell us, that, a when, a time there was, and is a kind of relative conjunction, that by joyning the context will quickly be resol∣ved, within a few years backward, vers 22. to be when the days of her Purification, the Mothers purification, were accomplished.

The Law would not sooner suffer the Mother to come near the Sanctu∣ary, so scrupulous did God seem to be of the pollution of his Temple, that he would not accept his own dues and offerings from a hand of that body which had but on it the least semblance of impurity, though it was no other than a meer natural course which himself had made. Nature it self it seems when its motions are but meerly natural, must have nothing to do at the Altars of Holiness. God made all things good, makes many good things which yet he thinks not good enough to approach his holiness, without a previous purification. Corah, Dathan, and Abiram, and their followers may cry out, the whole Congregation is holy, all holy enough, any thing good and pure enough for the Temples, Altars, Sa∣crifices, Services, ministrations of the Lord and his Christ: but it seem'd they wanted fire to cleanse them and their Censers; and God sent it with a vengeace: They would not keep apart from holy Offices, but God parts the earth to sever them from his Altars: and when our sins are sufficiently punished, their followers will find some strange purging fires for thus boldly daring, without purifying their hands, after the law or custom of the Church, to lay them to Christs plough, before their days be out, either themselves or their days accomplished, not their ve∣ry apprentiships out, some of them; so presumptuously intruding into holy Offices, Functions, Offerings, and places: such mens damnation slumbers not, though it tarry, it will come sure at last. The holy Virgin, who needed no purification for this Child-birth (as not conceiving, as the Text runs, Lev. xii. 2. suscepto semine) must be purified before she come, though to bring an offering as pure as purity it self. So is Gods method and order, so he requires it, after the custom of the Law, it is said here; and were there no reason else, Church-law and custom in Church business in all reason should carry it.

And it being holy business, purification cannot but be a necessary dis∣position to it; some kind of separation to prepare for it. There is a legal separation, and it did well when it was in use. There is an Evan∣gelical

still in force, an external and an internal both. Holy things not to be medled with, but with holy hands, hands separated from civil and secular employments: none to offer as Priests, but those that are so ac∣complished with that kind of separation. And none to present neither any thing to be offered, but such as have holy hearts, accomplished with inward purity: Unsanctified hearts and unhallowed hands are not fit to bring in Iesus; nor touch the offerings of so pure a God: Not the word, not the Sacraments, not the Services, none of them to be either offered or taken by any he whoever, that hates to be reformed, who is not puri∣fied and disposed rightly before he comes.

Forty were the days of this Purification: something there may be in the number. So many days Moses prepared for the receiving of the Law, Exod. xxiv. 18. So many E••ah in his advance to the Mount of God, 1 Kings xix. 8. So many Christ himself before he entred upon his Office, St. Mat. iv. 2. So many the Church designs for a preparation to Easter, as a purification of our souls and bodies, by Prayer and Fasting, against our Easter offerings. Whether this number tell us by ten, four times multiplied, that the Decalogue of Moses is in the four Evangelists com∣pleted, the Law perfected by the Gospel. Or that these bodies we bear about us consisting of four Elements, are by the observation of the ten Commandments accomplished with all vertues, and thereby best puri∣fied; or that the tenth parts of all our years, to which forty days do well near draw (so many being but little more then the tenth portion of a year) are hereby required to be spent in Gods Service, the purifying of our souls and bodies for his use. Whether it be for the one reason or the other, or the third: for this sure it is, that we may understand a large and considerable portion of our days, is to be always spent in good preparations, purifications, and retirements. Christ can never be too much provided for, nor we too much purified, when we come to take or offer him.

Nor is the place (3.) for that's the next point, where we are to offer, though a great way off, to be complained of for its distance. If it be the place where God has set his name, and appointed for his worship, as far as Mount Moriah from Abrahams Tents, or the uttermost borders of Iudea from the Temple; go we must thither, and not think much of it. They brought him in, says the Text, that is, into the Temple at Ierusalem. From Bethlehem to Ierusalem is a pretty walk to go with a young Child to offer: but where God commands there is no gain-saying. There is no burthen neither to such souls as just Iosephs and blessed Maries; and the Child will get no cold by the way it goes to God. Our niceness makes the trouble, and betrays us to the fear. The Child gets no hurt by be∣ing carried to the Font; nor did it in devouter times when it was wholly dipt, no more than so great a pain as Circumcision, hurt the Infants health. Our tenderness and fooleries, who have not Faith enough to trust God, with them, or to submit mildly to God's Ordinances, are the only cau∣ses of all miscarriages in holy business, where we will be wiser than God, tenderer than God, and more careful than God would have us. The greatest argument for this generation not turning Iews, is, I think, for fear of Circumcision; lest they should put themselves to any pain, or fear to lose their Children by that bloody Sacrament: else I fear they are too well disposed towards it. One thing would much perswade (I am sure) if they might so pull down all our Churches, and have but one to go to once a year: So godly is the age we live in, so well are we reformed.

Yet the fittest place sure for Gods offerings, are God's houses; his own Altars for his own Service: holy places for holy works, for holy offerings: Templum Domini, for Dominum Templi, as devout Bernard, The Tem∣ple of the Lord the fittest place for the Lord of the Temple; that the fittest, the like∣liest to find him in. So the prophesie, so the desire, call it which you please, of holy David fulfilled, Suscepimus misericordiam in medio Templi, Ps. xlviii. 8. We have found, or we wait for thy loving kindness in the midst of thy Temple. Mer∣cy it self there this day found. We may pray any where and offer, and offer any where either our own Children, or the Child Iesus, if necessity so be: but the best souls love the best places, holy souls holy places. David professes so, Psal. lxxxiv. 3. Nay the very Sparrows he observes will build as near the Altars as they can; and it may be for that kind of sen∣sible and natural piety, they particularly, a••ove other creatures are said by Christ not to fall, one of them, to the ground, without Gods more peculiar providence.

I shall make no further note upon this particular, it is but implicitely implied, though yet so necessarily in the Text: They brought him in, in whither? Into the Temple it was: and the very words immedi∣ately before, in that very verse, express it. Yet being but so express'd, so briefly and implicitely, I take leave to be brief too, because there is still so much of the Text, and so little of the time behind. And the point next behind is the manner and form of Christs presentation, or the cause, or reason why he was presented, why they brought him in; to do for him after the custom of the Law. And three points of it there were to be observed upon such occasions to offer him, to ransom him, to offer for him.

He was the first-born, and therefore to be offered, and presented. The first-born was Gods, all the first-born are mine, says he, Numb. viii. 17. both of man and beast. And Christ, he is the first-born of every creature, says St. Paul, Col. i. 15. So in him they are offered all together, man and beast, all sanctified by him: men that live like men, and men that live like beasts, Qui computruerunt sicut jumenta in stercore suo, who wallow in their own dung, in their own sins, like the beasts that perish: for the righteous and for the sinner both is he offered, that both might have ac∣cess to God through him. That (2.) man and beast too, according to the letter might, as the Psalmist says, be saved, that is, blest and preserved through him.

He was the first-born (2.) of his Father, the first and only begotten Son of God, so to be presented upon that title.

He was (3.) the first-born of his Mother, the first and only Son, first born, though not begotten there: but first born was sufficient to entitle him to God.

The Apostle calls him (4.) The first-born among many brethren, Rom. viii. 29. He our elder, and we the younger brethren.

The same Apostle (5.) calls him the first-born of the dead, Col. i. 18. So that now being the first-born both by Father and Mother, both in Heaven and Earth, of quick and dead, of every creature; no great wonder to hear of his presenting to the Lord.

Yet for himself neither was he offered, but for us; he needed no such sanctifying, but for us, to sanctifie us, as the first-fruits to sanctifie the whole lump; as the true Lamb of God that takes away the sins of the world; as the first-born in relation to his brethren to rule over us as a Prince, and offer for us, and bless us as a Priest; the two appendices of a primogeniture.

Thus is he made to us our morning Sacrifice, as he was after our evening offering, when he was offered upon the Cross. Thus both offered for him∣self after the custom of the Law, and for us in the interpretation of the Gos∣pel.

But the custom of the Law was next to ransom him; five shekels was his price, the ordinary rate, Numb. xviii. 16. a goodly price for the first••born of God to be valued at! O blessed Iesu, how little hast thou made thy self for us? of how little value? How can we sufficiently value thee, for thy thus undervaluing thy self? And why should we now (my beloved) so overvalue our selves, as to think no honour sufficient for us, nothing too good for us, no riches enough, no respect answerable to our deserts? If Christ be valued but at five shekels, the best of us, all of us, the whole world of us,; and if there were a world of worlds were not all worth five farthings. Let us but think of this, and no disrespect, or disesteem, or slighting from the very meanest and unworthiest hand will ever trou∣ble us again, certainly.

Well, ransom'd he was, yet, with it, as little as it was, but it seems it was but to pay a greater, the price of his life to ransom us. No ran∣som would redeem him the second time, because his business was not to redeem himself, but us. He was redeemed now for a little, but he was sold for less than thirty pence; and yet would not be redeemed by any sum. He made himself of no estimation again and again, and dealt with him∣self as if he were not worth a ransom only, that he might ransom us, and set us high in God's esteem.

The ransom mony here was the Priests: And holy Mary, as poor as she was, would pay her dues. And Iesus would she should, his Mother should; and then sure all his brethren too, would be therefore offered and redeemed. 'Tis a good example for Church duties, when such pay them; and may amount to a kind of precept: for if he who is the great High-Priest himself, and from whom it was not due, pay as he did tribute afterward, that he might not offend. I can see little of Christ where the Church or Priest is robb'd, or little Christianity where such offences are not heeded.

Christ would break no Law, for he came to fulfil it; nor Custom, for you see he observes it, did so all his life, kept the Feasts, kept the Cu∣stoms. He follows not Christ that does other, who e're he follows.

Nay, Christ himself commutes too, breaks not the custom of commu∣tation: One of the most questionable points of custom is commutation, to exchange one for another, to pay with the purse instead of the per∣son. Yet such was law and Custom, and Christ disputes it not; nor is reason against it, to change one thing for another, when both are good; one vow into another, one penance into another; where reason, not co∣vetousness, respect to the condition, or inability of persons, not partiali∣ty make the exchange. In such cases we are to submit, not dispute, or cry out as some do; if for mony, why not without it? If God will not accept my person, why my mony? If I may have or do it for the pay∣ment of a little sum, why is it not lawful to me without it? 'Tis an∣swerable enough to reasonable men, or devout Christians; so God, so Law, so Custom will have it, and it is no sin to do it.

There is yet one thing more to be done after the custom of the Law, an offering to be offered, a lamb, and a Turtle Dove, or young Pigeon for the rich, or two Turtles, or two young Pigeons for the poorer sort, Lev. xii. 6, 8. And it was so done here. 'Tis thought by them that dare determine

which, that it was the latter, the pigeons, as cheaper and easier to be gotten, where there was so much poverty as this child was born to.

Be it which it will, it was the poors offering that from henceforth po∣verty might look chearful to the Christian, that was so horrid to the Iew, become his happiness which was the others great affliction, the poor wo∣mans offering that it might sanctifie poverty to the poor, and offer it henceforward as an acceptable service unto God.

That (2.) the Christian might hence know what to offer gemtus turtu∣rum & columbarum, a sorrowful and contrite heart, bewail themselves like Turtles that have lost their mates, and mourn sore like Doves; of∣fer up chast and harmless souls, the chastity of the Turtle, and the inno∣cence of the Dove.

That (3.) we might no more hereafter censure poverty, even when it falls to the great mans share, seeing Blessed Mary and Ioseph of the seed Royal, both, are become so poor, that they can offer no more than this; nay, though they should have no more to offer than their own sighs and moanings.

That (4.) we might learn now, that God will accept even the least and poorest presents, two Turtles, two Pigeons, two Mites, where there is no more with convenience to be spar'd. Yet somewhat he will have offered, be it never so little, that all might acknowledge his right, none at all excepted.

Thus this offering concerns us, but how it concerns the Child Iesus is to be enquired. The one Turtle could not possibly, the sin-offering to be sure; but the other might: It was a burnt-offering that, a kind of thanksgiving only for his safe birth, as well as for his Mothers safe deli∣verance. It was to have been a Lamb, could the womans poverty have reach'd it, though the sin-offering for no woman, at her purification, had been above a Turtle: it may be to tell 'um that they are to give thanks both for themselves and their Child; great thanks, more than double, though they offer but little, and single, for their own natural imperfections; a Lamb for them both, though but a Turtle for themselves: The Childs original guilt to be purged with another kind of sacrifice, better sacri∣fices than those. Yet, besides, he taking on him our persons, the sin∣offering might also so far concern him as he concerned us.

And if so, the greater sure is our obligation to him, that he would not only take on him the form of a servant, but go also under the fashion of a sinner: that he would be brought into so dishonourable appearance, to be thus done for after the custom of the Law; not only offered himself, but himself offered for; as if he needed an offering to cleanse him. But so it was not, for that it was not; that he thus submitted to the Law of offerings, but for these ensuing reasons: and so we consider the reason of the doing.

1. To avoid scandal, not to offend the Iews, to teach us to be very scrupulous how we offend our brother, that we use neither but our own right, nor our Christian liberty with offence.

2. To teach obedience, not to dispute commands, nor plead priviledges too much against Laws and Customs.

3. To be a pattern of humility, not to exalt or cry up our selves, or think much to be accounted like other men.

4. To shew his approbation of the Law, and that however he might seem, yet indeed he did not come to destroy the Law, but to fulfil it.

5. That he might thus receive the testimony of Simeon and Anna, and

be made manifest from his very beginning, who he was, that he might appear to the world what before he did only to the Wise men and the Shepherds, to be a light to the Gentiles, and the glory of his people Israel, and to be this day so proclaimed by the spirit of Prophesie in both the Sexes.

6. He was done for according to the Law, that he might redeem us from the bondage of the Law, offered as the first-born, as a son of man, that he might thereby make us the children of God.

7. He that needed no offering for himself, was thus offered, that we might with holy Iob suspect the best, and perfectest of our works; and though we be never so righteous, not answer, nor know, but despise our selves, and make supplication to our judge, Iob ix. 15, 21, 28.

Lastly, He was thus presented to God, that so he might be embraced by man, that Simeon, not for himself only, but for us, might take sei∣sin of him, and we be thus put in possession of a Saviour. For so it fol∣lows, as on purpose, Then took he him up in his arms and blessed God.

We have done with Christs offering. Come we now to our receiving: his Parents presented him to God, Simeon received him for us. And these the particulars of the receiving, Suscipiens, suscipiendi modus, susceptionis Tempus, & suscipientis benedictio. The Receiver, Simeon, he, (2.) The man∣ner of taking or receiving him, took him up in his arms. (3.) The time then, when he was brought into the Temple. (4.) The thanksgiving for it, and blessed God.

But our receiving takes me from Simeons, I must defer his till anon, till after ours: only I shall glance at it as I speak of ours. For which I would to God we were all as well prepared as he for his.

The same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, ver. 25. I would I could say so of us here, this day, Sed nunquid hos tantum salvabis Domine, says holy Bernard, Wilt thou, O Lord, save only such; and answers it out of the Psalm, Iumenta & homines salvabis Domine. Thou Lord shalt save both man and beast. Us poor beasts too, wandering sheep at best, but too often, as unreasonable, as sensual, as groveling downward as any beast, dirty and filthy as Sows, churlish as Dogs, fierce as Lions, lustful as Goats, cruel as Tygers, ravenous as Bears. Accomplish we but the days of our purification, purifie we our hearts by Faith and Repentance, bring we this gemitus columbae, sorrow for our sins, though we cannot this simplicitatem columbae, innocense and purity, the mourning of the Turtle, though we cannot the innocence of the Dove, and notwithstanding all shall be well.

'Tis Candlemas to day, so called from the lighting up of Candles, offer∣ing them, consecrating them, and bearing them in procession; a cu∣stom from the time of Iustinian the Emperour, at the latest about 1100. years ago; or as others say, Pope Gelastus, Anno 496. or thereabouts, to shew that long expected light of the Gentiles was now come, was now sprung up, and shined brighter than the Sun at noon, and might be taken in our hands: let the Ceremony pass, reserve the sub∣stance, light up the two Candles of Faith and good Works, light them with the fire of Charity: bear we them burning in our hands, as Christ commands us; meet we him with our lamps burning; consecrate we also them, all our works and actions with our prayers; offer we them then upon the Altars of the Lord of Hosts, to his honour and glory, and go we to the Altars of the God of our salvation, bini & bini, as St. Bernard speaks, as in procession, two and two, in peace and unity together; and with this solemnity and preparation we poor oxen and asses may come

and approach to our Masters Crib. The Crib is the outward elements, wherein he lies wrapt up. They are the Swadling-cloths and Mantles with which his body is covered when he is now offered up to God, and taken up by us. Take them, and take him: the candle of Faith will there shew you him, and the candle of Charity will light him down in∣to your arms, that you may embrace him. We embrace where we love, we take into our arms whom we love; so that love Iesus and embrace Ie∣sus; love Iesus and take Iesus; love Iesus and take him into our hands, and into our arms, and into our mouths, and into our hearts.

Take him and offer him again, take him up, and offer him up for our sanctification and redemption, to redeem us from all our sins, and sancti∣fie all our righteousnesses; for without him nothing is righteous, nothing is holy.

This day was his offering day, is to be ours. Offer we then him, offer we our selves; take we him up into our arms, into our hands and hearts; having first lighted a candle, and swept our houses to receive and entertain him: and having humbly, and chearfully, and devoutly, and thankful∣ly received him, bless we God.

God be gracious unto us, and purifie our hearts and hands, that we may worthily receive him; strengthen our arms that we may hold him, open our mouths that we may bless him for him; accept our offering, and Christs offering for us, his perfect sacrifice, for our imperfect offer∣ings; that we may receive all the benefits of this great sacrifice, the remission of our sins, the cleansing of our souls, the refreshing of our bodies, the fulness of all graces, the protection of our souls and bodies in this Kingdom af Grace, and the saving them in the Kingdom of Glo∣ry: that as we this day bless him here, so we may bless, and praise, and glorifie him hereafter for evermore.