A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE ELEVENTH SERMON UPON THE INCARNATION. (Book 11)

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 pre∣sently to your late sufferance under a bitter scourge, and to Gods merciful delive∣rance. 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 in∣vites you to look above you, not about you; it invites you to think of that hea∣venly 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 pro∣sperity; 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 Re∣deemer of the World, was in the womb of the blessed Virgin. Mark now the Pie∣ty 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 thank∣fulness, 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 hun∣dred 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 Ori∣gen, that after the blessed Virgin conceived our Saviour, men and women whereso∣ever 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 Pro∣phesied; 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 visi∣ted 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 Elocu∣tions, 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 tran∣sported 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 high∣er 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 con∣tent 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 ho∣mage, though we should have no recompence for our labour; it is abundantly re∣warded that he will give us leave to exalt him, he hath not dealt so with all peo∣ple. 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 Priest∣hood to offer up spiritual Sacrifices to God, 1 Pet. ii. 5. What is the spiritual Sacri∣fice 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 ho∣ly 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 nourish∣ment; 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 em∣ptied 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 ser∣vant 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 lu∣stre of their Idols, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 ma∣ny 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 con∣sist not in number, but in weight, and no words could be more ponderous and signi∣ficative, 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 re∣venge 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 be∣tween man and man. Or rather he is called God, from his infinite and incomprehen∣sible Essence; Lord, from his power and dominion, but Lord God of Israel by appli∣cation of his mercy to his Church above all the Kingdoms of the World. There∣fore 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,* 1.1 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.* 1.2 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 pas∣sed it by undefined. Tertullian against Hermogenes says,* 1.3 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

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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 proba∣ble, 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 manda∣tum 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 Scri∣pture 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 en∣titling 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 here∣after 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 eve∣ry 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 bo∣dy, but Christ only is head of the whole Church, from whence the whole body increa∣seth 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 diffe∣rence 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.* 1.4 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 scant∣ling 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 Mi∣racles 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 [ 3] 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 se∣minis benedicti.

First, The Oracles of the Scriptures were committed to them, and God was not [ 1] 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 admi∣red 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 [ 2] 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 ene∣mies should not devour them, while he was with them upon earth, his word con∣firmed 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,* 1.5 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 prevail∣ed 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 so∣lemn 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 ex∣cellency 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 re∣nown 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 perfe∣ction, 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 In∣carnation; 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 re∣frain 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 sa∣ved. 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, ac∣cording [ 1] to that place, Mat. xxv. I was sick and ye visited me. So Christ came into this world, because it languished of a sore disease, Miseri erant quos visitavit, captivi quos re∣demit: 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 redeem∣ed. 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 spi∣ritual succor, near to the brink of death, then came the great Physician to bind up their wounds, and to heal the broken heart: as virtue went out of him, and he healed all manner of fleshly griefs, if they did but touch him; so, much more now he is in heaven he is an indeficient fountain of virtue: and whosoever toucheth him by a living Faith, he shall be cured of his ghostly imperfections, or at least their malignity shall be asswaged. 2. Visitare in the Latin tongue is a diminitive from videre, to see a thing in a glance, and so to pass it by without any great heed; but the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ 2] which is used in my Text, is a Composit, and is more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is rem penitus inspicere cujus egeat, to look upon things very remarkablely, with that purpose to know what it wants. In the tenth of St. Luke the Priest saw the man that was wounded and passed by, the Levite looked on and passed by, but the Samaritan saw him, and had compassion of him; that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to look on him with a com∣miserating 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 look∣ed upon us as if his very bowels were in his eyes. 3. To give a visit to another is a [ 3] 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, hear∣ken unto me ye children, and blessed are they that keep my ways: he says also my delights were with the sons of men, Prov. viii. 31. 4. There is not only willingness, [ 4] but friendliness in the appellation: no man visits another but in the profession of a friend; therefore St. Paul says upon the Incarnation, Tit. iii. 4. the kindness and love of God our Saviour toward man appeared: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was a sign that he did not abhor us, nay, that there was peace and bounty toward us, because he did conde∣scend 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 decla∣red us his friends, let us be at enmity with all those things which are opposite to the glory of Jesus Christ. 5. It is more than all which I have said before, that he [ 5] hath visited us, that he did burst the heavens to come down, that is, offer violence as it were to the God-head to unite it in one person with our corruptible substance. God spake in times past to the Fathers by the Prophets, but in these last days he spake unto us by his Son, nay, he sent unto us his Son. The Prophets were holy men, yet they were but men: here was a nature that visited us far more perfect than theirs,

theirs, the nature of Almighty God. They were faithful servants in the house of God, but a servant is an 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 Mercu∣rius: since they were in such an extasie at their own deceit, how should we be af∣fected 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 vi∣sit [ 1] 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 visita∣tion, [ 2] 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 ever∣more, 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 [ 3] Latin reads it, 1 Pet. v. vi. Thirdly, Abraham made a feast to the three Angels, when they visited him at his tent door, Gen. xviii. so let us prepare a table to en∣tertain our blessed Lord that is come unto us: not a feast of junckets and costly vi∣ands, 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 gi∣uen 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. Cy∣prian doth quite drown the former act in the latter, and reads my Text thus, Pro∣spexit Deus redemptionem populo suo, not a tittle about visiting; but he hath provi∣ded 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 lament∣able 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,* 1.6 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 bre∣thren 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.

[ 2] 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 Bro∣ther, 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 ever∣lasting 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 pu∣nishment: 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 bro∣ther, 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 Re∣deemer 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 sa∣tisfied: 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 [ 3] doth greatly exaggerate the most meritorious compassion of the Redeemer; there hath been redemption wrought by force and victory, so Moses brought the Israelites with an high hand out of the slavery of Egypt: There is a redemption which is wrought by intercession and supplication; so Nehemiah prevailed with King Cyrus, to dismiss the Jews out of the Babylonish captivity: or thirdly, either gold, or silver, or somewhat more precious is laid down to buy out the freedom of that which is in 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. Un∣to 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 compen∣sation.

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 Re∣demption. 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 good∣ness 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 super∣abundant 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 capti∣vity: 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 mediator∣ship, 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 ma∣nifest 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-ru∣hamah, I will no more have mercy upon the house of Israel, and he called his Son lo∣ammi; 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 righteous∣ness, is accepted with him, says St. Peter, Acts x. 35. Nay that which Zachary ut∣ters 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 immor∣talitatis habet in se, ut omnibus prosit, sed si non bibitur, non medetur. The cup of im∣mortality 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 in∣to 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 zeal∣ous 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 visi∣tando 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 peo∣ple, and we will serve thee, and praise thee, and bless thee all the days of our life. Amen.

Notes

• * 1.1

  Lib. 8, in Gen. xi.
• * 1.2

  Dan. vi.
• * 1.3

  Civ. Dei li. 12. c. 15;
• * 1.4

  12. Civ. D••i, c. 17.
• * 1.5

  Gen. xxxii. 28.
• * 1.6

  Aug. Tract. 41. in Joh.