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 FOURTEENTH SERMON UPON THE INCARNATION. (Book 14)

MAT. ii. 1, 2.

Now when Jesus was born in Bethlehem of Judea, in the days of Herod the King, behold there came wise men from the East to Jerusalem.

Saying, where is he that is born King of the Jews? For we have seen his Star in the East, and are come to worship him.

SInce the Lords day, and the Feast of the Epiphany do light together, this holy day is sure to be observed with frequent Assemblies in all Christian Churches, as it is at this time, in this place. But in former Ages, and in the most devout times, when religious men studied for the fittest occasions to praise the Lord this Epi∣phany, which we call Twelfth-day, though it fell upon any day of the week, was kept with the presence of the noblest persons, with as much outward honour, with as solemn service, with as many testifications of zeal and joy as any day in the year. For, to crown it with more blessings than one, the memory of three illustrious manifestations of Christ were celebrated upon this feast. First, that which is rememorated in our Church, and no more, the bringing of the Gentiles to Bethlem to see the Lord by the assistance of a Star, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that's the most renowned apparition. Secondly, The Baptism of our Saviour was computed to this day, when the Holy Ghost gave testimony who he was, descending upon his head in the shape of a Dove, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the honour of these two memorable accidents Nazianzen calls it festum sanctorum luminum, the feast of sa∣cred lights or illuminations, for Baptism is called our illumination. Thirdly, The mi∣racle of turning water into wine was remembred together for the third manifestati∣on of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, St. John says, this beginning of miracles did Jesus in Canae of Galilee, and manifested forth his glory. Leo and Chrysologus speak of these three glorious works to be solemnized at this one time; and Bernard, a much later man than they, goes no further, Tres apparitiones Domini legimus unâ quidem die, sed non uno tempore factas; We ce∣lebrate three mighty apparitions of our Lord all in one day, though they fell not out all in one time. Therefore not St. Austin, but some other forgetful Author said in 29 Serm. de Temp. that Christ was magnified for a fourth renowned work also upon that day, namely, for the first miracle of the loaves and fishes. Concerning the first three I have authority enough in ancient Writers, and three such miracles to be cele∣brated in the offices of one feast are enough to give it a principal reputation.

So gladsom a festival it was, chiefly to sing praises to the Lord for the calling of the Gentiles, that if either King or Potentate withdrew himself from Church on this

day it was enough to tax him for a Pagan, and that he did abhor the Gospel. There∣fore such as write of Julian the Emperour, and his deep hypocrisie, note in him, that for many years he would come in all Princely pomp to Gods house at this feast, lest he should have seemed openly and directly to have renounced all Christianity. I have told you in what price and estimation this Festival was held of old, because nothing was so precious to the Gentiles as their own salvation. Therefore I hope you will do the day that common right to give diligent ear to some portion of the Scripture, while I entreat upon it with what persons, and miracles, and other circumstances the preamble of our calling and illumination began. In the Epistle for the day, if you mark it, we forget not Pauls kindness, that he was a prisoner for us Gentiles, Eph. 3.1. it is worth our thanks and remembrance: much more is it worth the recitation in the Gospel, what Christ became for our sakes, a conditi∣on far meaner than for an Apostle to become a prisoner. Paul from a sinful man be∣came a diligent Apostle, Christ being God came unto us in the shape of a sinful man, of an impotent Babe: and was bound, though not in fetters, yet in swadling clouts, laid up in a Manger as contemptible a corner as a gaol; and being all innocency reputed for our sakes worse than Barrabas, the greatest scandal of the prison; of him St. Paul did preach, and the Prophets did preach, and the Stars did preach, and these Wise-men did preach that we Gentiles should be fellow heirs, and of the same body, and partakers of the same promise in Christ.

I have been copious upon the descent and stock, and other qualities of these wise men, upon their coming, upon their journey so long and perilous from the East to Jerusalem. Three things do equally divide my whole matter, the doings and the sayings of these Pilgrims, and the occasion of both. For their doings and sayings to be equally regarded upon this Text I find that I concur with St. Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see the vertue of these Wise men, both to come so far, and to speak so far; to come from home for Christs sake, and to speak so home for Christs sake, Where is he that is born, &c. The occasion of all is now to be handled, Now when Jesus was born; which is opened by two circum∣stances, of the place, that was in Bethlem; and of the time, In the days of Herod the King. Now their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or boldness of speaking the truth is drawn to two heads by the Fathers, Ʋnum quaerunt, & unum asserunt, say they, but here is one question, and two assertions: The confident question, Where is he that is born King of the Jews? The assertions, first, What God had wrought for them, We have seen his Star in the East. Secondly, What God had wrought in them, And are come to worship him. And in the beginning I take the occasion in hand.

Now when Jesus was born. Is that the Axel upon which all the business of these Eastern Travellers turns it self? No wonder if that beget a great holy day, for Christs birth is the occasion of all the holy days in the year; If you keep some days festival for the Evangelists, you know how they deserve it, because they were his Penmen and Recorders; if other times are celebrated for the Martyrdom of the Apostles, because they were his Witnesses; the Innocents of Bethlehem were slain in his quarrel; and Michael and all the Angels fight for the Church, because Christ is the head both of things in heaven, and of things in earth. All our joy, all our triumphs, all our glory move from hence, and from this occasion, Now when Jesus was born. But to what end was all this hast? Why should they make forward to see the Child as soon as ever he was born? What could they report of him when they returned home but that they had seen an Infant? His Tongue was not apt to speak as yet, nor his hands to shew any proof of strength and mightiness. They might have spared their labour, one would think, till he had been well grown to years of acti∣on and perfection; nay, but the Star calls them forth, and will not let them loiter; if they omit this opportunity, God knows whether ever they have the benefit of a Star to usher them again. The Lord above did know, and the new Creature this strange Star did preach it, and the hearts of the Wise-men were enlightened to understand it; that there was occasion enough to call all the heathen, or at least the wisest of the heathen, or at least the Princes of the West; I say, to call them from the ends of the world to Judea, to see this little Bethlemite lately born, yet greater than all the Angels, though they spring not from fleshly generation: to see him suck at the breasts of Mary for a few drops of milk, who feeds every living thing with plenteousness; to see him supported in a Mothers arms, who sustains the whole world by his power, and founded the Elements upon nothing; to see him cast his eyes about, and newly peep out of those lidds of flesh, to whom all

things lie naked and discovered, even the darkness of the pit, and the secrets of the heart of man. Nothing can be said, nothing can be thought of this birth but is so mysterious and incomprehensible, that the silly Shepherds, who could not ponder those Magnalia Dei, those Metaphysicks which the Angels told them, made known abroad the things which they had heard concerning this Child; but as for these Wise-men, that could delve into a Mystery, when they saw the young Child they fell down, and worshipped him, and presented him with their Treasures; but we do not read of one word they spake either at Bethlem, or when they retur∣ned home to their own Country; the thing was ineffable, and perhaps they praised God in silence and admiration, that such a Child was born, but could not utter it.

Such as would travel for wisdom had enough occasion for their journey, were it never so far, to behold the very Nativity, though abstracted from the blessing that grows unto it, Oritur origo rerum, that he should have any kind of being in time, who is Ens entium, the cause and fountain of all being, before ever time began. But take him with the stile he had from his very birth, and then every thing must draw towards him, that will not wilfully loose it self, for he is Iesus natus, a Savi∣our born. A man that is like to perish is willing to catch hold of any thing to save himself; whole Kingdoms and Empires, when they are in distress, are ready to put their trust in any man that hath courage to defend them. Alas these are Salvatores facti, Saviours made, and deliverers by accident, sometimes they help a little, some∣times they quite fail; great expectations are often raised of them, and of a sud∣den all hopes are chilled, like Augustus his Marcellus, full of great promises, but Hunc tantum terris ostendunt fata, neque ultra esse sinunt, after a little while snatcht away, and when the breath of man goes forth, then all his thoughts and our expectations perish; but he that is Iesus natus, a Saviour from his birth, yea, and before his birth, he is a Saviour from everlasting, and his deliverances shall never fail. This indeed was worth all the pains the Wise-men could take, though they had run through fire and water, to see that Redeemer, who could make it good as soon as ever he was born, to all that believed in him, this day is Salvation come unto your house, whose birth from the womb was as the dew of the morning which watered all the earth. Beloved, I draw the Point to this instruction, Christus quotidie nascitur sapientibus, though there be but one Christmass day in the year, yet Christ is every day born unto them that are wise in faith: So often as with all due circum∣stances of Piety you importune the Lord to be reconciled unto you, and to blot out the hand-writing of enmities which is against you, so often a Saviour is born unto you. Move towards him continually, Non pedibus, sed affectibus, not with bodily paces, but with spiritual affections, by love, by obedience, by prayer, by visiting his holy Temple, by drawing near to his most holy Table, by desiring to be dis∣solved, to be out of the body, that you may be in bliss with him for ever: If you guide not the Compass of your Voyage towards him, which way can you go and not wander dangerously? If he be absent far from you, O run out to seek him: and when ye are yet far off he will run to meet you, so did the Father in the Para∣ble to his reclaimed prodigal Child. Wise Virgins will go forth to meet the Bride∣groom; Wise-men will leave the ease and sweetness of their own Country to find out and worship their Saviour; all other joggings about the more they keep off from this, the more they incline to folly. Go therefore to find out Christ this day, or any day, and Christ is born unto you. And so much for the occasion both of their doings, and of their sayings, reduced to the best of all occasions, Now when Jesus was born.

And this birth hath two circumstances of great consideration, the former is of the place, in Bethlehem of Judea. A place recorded in Scripture, not for any dig∣nity that Christ had by it to be brought forth there; every man thinks well of his native soil, as Paul could not refrain to set forth his Tarsus of Cilicia with honoura∣ble mention, that he was a Citizen of no ignoble City; but it is but small lustre that the place can cast upon any man, wheresoever it is his lot to be teemed; the name of Bethlehem stands not here upon any such regard, but to shew that all things were come to pass, which the Prophets had foretold concerning the days of Christ: for be∣cause our Saviour was laid in his Cradle, and did not speak for himself, here are five Prophesies in my Text that speak for him. First, That Bethlehem was the seat of his first infancy, the Scribes themselves confess that the Prophet Micah said it should be so, Chap. v. 2. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me he that is to be Ruler in Israel.

Secondly, The time, in the days of Herod the King, falls out as Jacob prophesied, Gen. xlix. The Scepter shall not depart from Judah, nor a Law-giver from between his feet until Shiloh come; and unto him shall the gathering of the people be. This misery was now come to pass in the days of Herod, a stranger of the Gentiles ruled over them, and the like was never before (excepting the little space of the Babylonish Capti∣vity) since the time they came out of Egypt. Thirdly, The apparition of the Star was anciently mentioned, There shall come a Star out of Jacob, and a Scepter shall rise out of Israel. It is Balaams Parable, but the Spirit of God compelled him to utter it, Num. xxiv. 17. Fourthly, The coming of these Wise-men is a Prophetical Predi∣ction, Isa. lx. 3. The Gentiles shall come to thy light, and Kings to the brightness of thy ri∣sing. Fifthly, Their Presents, and the Treasures which they offered up are spoken of in a noted Psalm, The Kings of Tarsis and of the Isles shall give gifts, the Kings of Arabia and Saba shall bring Presents. In two verses an allusion to five Prophesies, and all scattered in several Prophets, and all fulfilled together in one concurrency: I do not remember where the like is to be found; but the wisdom of God which dispo∣seth all things so sweetly is wonderful in our eyes.

But among all these particulars foretold by the Spirit of God, in the present Point I labour to illustrate no more, but that our Saviour was a Bethlehemite. The whole Convocation of chief Priests and Scribes resolved Herod that Christ must be born there, in three verses after my Text. The Jews both of old, and even to this day, as I read in credible Authors, teach their Children by way of Catechism all the Pro∣phesies that concern the Messias, it is likely it was so of old, for every body could speak of this place at the first hearing if you did but name the Messias. It is true that the usual abode of his Parents was Nazareth in Galilee; this did stumble divers good men that were willing to believe. Says Nathanael, Can any good come out of Nazareth? His meaning is, could the chief good come out of Nazareth that should bring redemption to Israel? And in the seventh of S. John others that took him for a Prophet objected, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the Seed of David, and out of the Town of Bethlehem where David was? Now the per∣verse Jews at this day, with whom the holy Evangelists and their relations are in no credit, prevaricate with the Prophesie of Micah, that it was verified in Zorobabel. So they cavilled in St. Chrysostoms and Theodorets days, but admitting that Zorobabel was a Bethlehemite, it is past their skill to make those words of the Prophet sute with him, Out of thee shall come forth unto me that is to be ruler in Israel, whose goings forth have been of old from everlasting. Can this be meant of any mortal man, when you hear him measured not by time, but by days of Eternity? This is invincible I suppose against the incredulous. But some sharp-witted Rabbins do recriminate, that our Evangelists words are quite contrary to the Prophesie of Micah, the one says, Thou Bethlehem Ephrata though thou be little among the thousands of Israel. St. Mat∣thew very differently, Thou Bethlehem in the land of Judea art not the least among the Princes of Judah. The least, and not the least, some good interpretation must salve it or it will remain a flat contradiction. One usual reconciliation hath faln from many Pens, that Bethlehem was very little for territory of ground, or sumptuous∣ness of buildings, (it seems so, that there was but small receipt in it, by the en∣tertainment of the Blessed Virgin, who was delivered in a Stable) but it was no little seat for honour, that the Governour came out of it who should repair the ruins of Israel, and of all Nations. This is a most sensible distinction in it self, but considering that one of these Texts are the quotation of another, it agrees not to me, as if it ended the Controversie. Junius is of that mind, but for a quainter reason, the Scribes would terrifie Herod with the expectation of the Messias, and would not relate the Text,* 1.1 thou Bethlehem art little, but thou Bethlehem art not the least, the more to vex the Tyrant. St. Hierom hath a strange fetch to soder all up, that St. Matthew alledgeth the words, not originally by the Copy of Micah, but purposely wrong to discredit the chief Priests and Scribes, whose negligence or per∣verseness was such that they miscited the holy Scriptures to Herod. Though this of St. Hieroms be questionable, yet some others of his own time are much more to be rejected, who grant most dangerously, that some forgetfulness might be inci∣dent to the Evangelist through humane infirmity, yet for the better edifying of the Church by the dispensation of the Holy Ghost.* 1.2 Much better St. Austin in another place, all falshood is abhorrent from an Evangelist, Non solum ea que mentiendo pro∣mitur, sed etiam ea que obliviscendo: Not only that which is derived from wilful lying, but even from weak forgetfulness. To be short, among all that toss these

words about in their Expositions, I stick close to them that read the words both of the Prophet, and the Evangelist, without any difference: and that's done by drawing Micha's words into an interrogation, Thou Bethlehem Ephrata art thou little among the thousands of Israel? So St. Matthew varies not a jot to say, Thou Bethlehem art not the least among the Princes of Judah. This is no ungrounded conjecture, for learned Authors say, that some ancient Copies of the Septuagint read the Prophet interrogatively; so do some Gothick Testaments translated, as it is thought 1200 years since. Such another place just to match it, is in Isaiah xlix. 6. the Text is bent to speak of Christ, and you must help the sense by a meiosis in the pronuntiation, It is a light thing that thou shouldest be my servant to raise up the tribes of Judah, and to restore the preserved of Israel: I will give thee for a light unto the Gentiles, It is a light thing, says Isaiah, but the Septuagint turn it, It is a great thing that thou shouldest be my servant: and the Chaldee Paraphrast reconciles both by interrogation, Nunquid parum est? is it a small thing that thou shouldest be my servant? so by making an interrogation of those words of the Old Testament, you may unite them easily to the New. And so I have set in joynt Micha's Prophesie, that Christ came out of Bethlehem.

A City worthy for his sake that was born in it, not only to have a strange Star hang over it like a Canopy, but for ever to be call'd the Star of all Cities,* 1.3 the glory of the whole earth. Such as have viewed it, and observed it with their bodily eyes commend it, and Mount Tabor for the most delicious ground in all Palestina. Here the Mother of our Lord brought him forth, there He was transfigured in glory. From Jerusalem to Bethlehem, which are six miles in sunder, all fruitfulness and plea∣sures are to be found, which that part of the world affords. I know our Saviour had no need of these fleshly delights, who came to endure miseries, and sorrows; yet the earth owed him all the delicacies it could bring forth, especially to bedeck the seat of his Nativity. And I collect the curiosity of the sight from hence, that St. Hierom says, after the desolation of the Country, that Idolaters were possessed of the land; Adonis his Grove was erected where Bethlehem once had flourisht;* 1.4 and all Scholars know the meaning of Adonidis horti, Adonis his Gardens were the choicest Fields that could be found. I need not rehearse that St. Hierom spent his best days, and ended his last days at Bethlehem; or that Helen the Mother of Constantine foun∣ded so glorious a Church there, that all the world, as far as I can hear, are not able at this day, to shew such a pile of building; besides four Monasteries within those walls of her own cost and erection; in one of which the most Holy Pau∣la, a Roman Lady of the great race of the Scipio's, magnified Gods name day by day for the Incarnation of Christ, until her own soul left it in carnation. These inhabitants it had, not for the sweetness and commodiousness of the place, which I speak of, but to befit them in their prayers, and contemplations. Here they did often eat the bread of Angels in Bethlehem, which is by interpretation the house of bread. And should not the living bread, which came down from heaven first appear among men in the house of bread? This day, and many other days the table of the Lord is our Bethlehem, our house of bread; of which we may say, after the words of the Prophet forenamed, And thou loaf of bread consecrated for that holy use, art but plain and common food, out of which every one can have but little of them that participate; yet every one whose heart believes unto righteousness, shall with thee receive that body which was born for thee in the manger, and broken for thy sins upon the Cross, that thou mightest inherit eternal life.

I will not fill up the time with those other reasons which some give, to design out Bethlehem as more fit for this Nativity, than any other seat of the world. The Scripture hath uttered but one thing that way, and by the mouth of the Jews, He cometh out of the Town of Bethlehem, where David was, John vii. 41. The Son of David was born there, that you may be more certain of the promises, that he came of the stock and lineage of David. That little nest had hatcht many famous ru∣lers; Ibzan that ruled all Israel most righteously and prudently, a true Ephrathite, as fruitful in his loins, as the Country was of all store; He had thirty sons and thirty daughters, Judg. xii. 8. beside him Elimelech, and Obed, and Isai, and David, and all his valiant brethren: Bethlehem had been an happy Seminary of renowned per∣sons, nunc aliquid supra heroas, after all the former progeny it brought forth at last one of more heroical virtue, even Christ the Lord. And see how many businesses are secretly and unawares administred for divine purposes. Caesar Augustus taxeth all the world for acknowledgement of homage, and to fill his Exchequer; but God

did drive it to a greater end, that Mary might come with Joseph to the City of Da∣vid, and not be delivered of her Babe out of his own Country, Coegit Deus impe∣ratoris edictum prophetiae veritati servire, God caused the Emperours Laws and Edicts to make way to the fulfilling of sacred Prophesies. Pharaoh allotted the Children of Israel to the land of Goshen to attend his heards and flocks: God had another more principal intention to advance his own glory by their abode in Egypt. Pilate transmitted our Saviour to Herod, and Herod to Pilate again, Ad captandam benevo∣lentiam, to make themselves as good friends, as great men use to be; but the judge that sits above all made them both serve for this end, that neither this, nor that, nor any other unrighteous ruler should be able to find any thing but innocency in him, who was a ••a••b without blemish. Gods ends are the magisterial and great ends that set even heathen Princes awork to bring them to pass; so the commands of the Roman Caesar did instrumentally serve for this, that Christ was born in Bethlehem.

I proceed to the next circumstance of this Nativity, the time set down accord∣ing to the Kings Reign wherein it fell out, in the days of Herod the King. To reckon mens Nativities from the years of Consuls, or from the Reigns of Kings is a most usual computation; their lives are marks of remembrance upon many casualties past to all succeeding ages: So certain it is that the worst of Princes, as well as the best, shall never be forgotten. Therefore it is a good advice which the Hi∣storian gives, that Kings and Rulers have all things at their pleasure, and live not in want of any thing, while their breath lasts, Sed unum insatiabiliter parandum, pros∣pera sui memoria,* 1.5 but one thing must be studied with all providence, that they leave a prosperous memory behind them. The two and twenty years of Jeroboams reign, the days of Herods reign, were dismal times; and happier for them to have been buried in silence: But as a sulphurous light that smells ill will be seen as well as the sweetest, because it is a light; so the age of a wicked Prince is a perpetual mark of remembrance, as well as better times. The mention of Herod will come about, though he have no fame but infamy, though death gnaweth upon him, yet he lives in this Text, that Christ was born in the days of Herod the King.

But I pray you is this all? no more but the time simply set down in such a reign, when the Nativity fell out? Majus opus moveo; there goes much more to it than so: and if one reason be not enough, you shall have two to explicate it. First, To de∣note what calamities were in that wretched state of the Jews when Christ came in∣to the world: for Herod is remembred at his Birth, as Pilate is brought into the Creed to fill up the Article of his Passion. He could never have been born under a worse Tyrant than Herod, nor likely have suffered under a more unjust Magistrate than Pilate. The days of Herod the King, those were evil days, days of affliction, days of taxes, days of captivity; their children were slain, their glory was depar∣ted, Juda's Scepter clean broken. When their case was so pittiful then cometh the Redeemer, when it was so dark then riseth the Star. As his Birth fell out in the sharpest time of the year; in the depth of Winter, so it was every where there∣about the very depth of discontent and misery: and this had lasted very long. Hard affliction and long continuance, what can be more intollerable? Some Postillers shew their wit upon these words, that they are called the days of Herod the King, Obbrevita∣tem temporis in quo reges dominantur, for the period of their reign comes quickly about and after a few days are over, their glory departs with them; and then dust to dust. 'Tis only God that reigns without computation of days for ever and ever. This is a specious conceit, but no comfort to Judah; for Herod had crusht them un∣der thraldom and slavery almost 30 years before Christ came to comfort them; and yet they are called the days of Herod. To make you a brief of a long story, thus stood the case. The Jews had rather have died, than be driven from the letter of their Law; especially in Ceremonies, or judicious statutes. Now one of their republick Laws, and the very chief was this, Deut. xvii. 15. That their King must be chosen from among their brethren, thou mayst not set a stranger over thee which is not thy Brother. And they were so happy, that their rulers were of their own stock from Moses to this man, that then usurpt upon them. But how was it then alter'd? cer∣tain rulers called Hasamonei were Princes of that Commonwealth a hundred years together after the captivity: Of that race one Hircanus at last a sluggish man being their Prince, Antipater the Father of this Herod dispatcht many businesses for him, and was employed in several Embassies from Jerusalem to Rome. In a word, Antipater and his Sons did all. Hircanus dying, Herod was constituted King of the whole land which belonged to all the tribes of Israel first by the gift of

M. Antonie, then by the power of Augustus, and lastly by the confirmation of the whole Senate: but the Jews strugled against Herods yoke almost 30 years, to shake it off. Much effusion of blood it caused, and when it could not be remedied, they endured it without hope ever to have it helpt. So in the height of this sadness and desperation, loe Christ was born in the days of Herod the King. When all assist∣ance of this world fails, then God is nearest: When the Seas work tempestuously, then Christ is walking upon the waves. When the Apostles labour'd hard, and could get nothing to sustain them, then God fills their nets with store that they are ready to break: and when calamities are very bitter, and the enemies of the Church in the heighth of their pride, then what remains but to say, nay to sing it with David, The time is come that thou have mercy upon Sion, yea, O Lord the time is come.

One of our own Prelates lighted upon a most pithy observation, that all the chief Prophesies about Christ came unto the Israelites when they were most out of heart, and needed comfort. Jacob's, Balaam's, Isaiah's, Daniel's, Haggai's; either they were in Egypt, or among fiery Serpents in the Wilderness, or in Babylon, or in some wo∣ful plight, when Christ was promised; but that was a suddain way to stop the course of all sorrow. I cannot stand upon it, for I must now declare the second reason why Jesus is said to be born in the days of Herod the King, to refer the hearers to Jacobs Prophesie, that if Herod reign, then the Messias must come. The tenour of Jacob's Prophesie bears that sense, as the most learned Christians say; it is ex∣tant, Gen. xlix. 10. The Scepter doth not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. The learned in the Hebrew tongue say, that Shebeth is a Tribe as well as a Scepter, and the sense may be, the Tribe of Judah shall conti∣nue distinct until Christs coming, whereas the other ten Tribes were scatter'd, and confus'd by captivity. But the most learned do assent, what we translate a Scepter very well, imports Princedom. The Septuagint hath it, A Prince shall not depart from Judah; nay, the Scripture gives light to that sense in other places. Judah is my law∣giver, Psal. lx. 9. And again, 1 Chron. v. 2. Judah prevailed above his brethren, and of him came the chief rulers. The Chaldee Paraphrase doth notably make good the words for the Christian cause. He that hath dominion shall not be taken away from Ju∣dah, nor a Scribe from his childrens children, until the Christ come, whose the Kingdom is, and him shall the people obey. The Jerusalem targum as I find it quoted by faithful Authors, hath as famous a gloss as that. Kings shall not cease from the house of Judah, nor Doctors that teach the Law, until the time that the King Christ do come, whose the Kingdom is, and all the Kingdoms of the earth shall be subject unto him: the best judgments no way prejudicated did ever so in∣terpret it: Therefore Herod having wrung the Scepter from Judah, this was the time for the Saviour of the world to come.

Two things are cast cross in the way to elude the Prophesie, which doubts I must clear up for the honour of this day: First, that neither our Saviour, or his Evan∣gelists did ever make use of that saying of Jacob in the New Testament, to prove that the day of the Lord was come: why, no more doth any Apostolical Writer in the New Testament apply that act of Abraham's to our Saviours Passion, when he took his only Son Isaac to offer him up for a whole burnt-offering. Yet the Church reads that Chapter for the first Lesson on Good Friday, and did ever so conceive it, and that for good reason; for Isaac was a Type of Christ, In Isaac shall thy seed be bles∣sed. But another scruple is more cumbersom to be removed. It may seem that the Scepter was departed from Judah, even from those days that Zedekiah was carried away into captivity from Zerobabel, or a little after, to Herod, many hundred years, some of the stock of Levi had the superiority; therefore Shiloh did not come when the government was taken from Judah; and then the Prophesie will not serve our turn, to apply the Nativity of Christ to the days of Herod, upon necessary connexion. For answer, there are many ways to the Wood, as we say proverbially, yet but one fair satisfaction, that I can meet withal, which consists of two heads: First, that the Scepter which Jacob foretold should not depart till Shiloh came, belonged to the whole Nation of the Jews. Secondly, that appropriatively and principally it be∣long'd to the Tribe of Judah; and upon these two hangs the truth of the Prophesie. You know that which agrees with the event and success of a thing, is the best in∣terpretation of a Prophesie; and upon the event it is manifest, the Jews had a Go∣vernour of their own lineage, from Moses until this Herod, whose Father was an Edomite, and his Mother an Ishmaelite. That short interruption of 70 years in the Babylonish captivity is not considerable in so many hundred years: but the Govern∣ment

at sundry ages sometimes fell to the lot of one Tribe, sometimes to another. From Moses to David the Judges were sometimes Ephramites, sometimes Danites of Zabulon, of Judah, of other stocks promiscuously. From David to Zedekiah 470 years the lineage of David had the preheminence; from the return of the captivity to this Herod the Hasamonei or Levites sate at the stern: but still he was an Israelite born, and not a stranger, till God appeared in the flesh. All that time before, it was Regnum Judaicum, a Judaical Kingdom, though not in the power of a man of Judah.

* 1.6Saint Austin saw this was the safest construction, Non defuit Judeorum Princeps ex ipsis Judeis usque ad Herodem alienigenam. J••dea did not want a Prince that was a a Jew, until Herod the Foreigner usurpt upon them, and before him in Eusebius days the current went that way, says he, The prediction of Jacob was not fulfilled, while Princes lasted of the Jewish Progeny; but from that time that Christ was born, there were no Princes, Ex Juda, aut ex Judaeorum familia, either of Judah, or of the Jewish blood. But because Jacob vented this Prophesie in the benedicti∣on of his Son Judah, I will add briefly, that the glory which was common to all the Jews, did fall and rest principally upon the tribe of Judah. To make this even, you must put many considerations together; their name and Nati∣on did flourish most from that time that David a man of Judah was chosen King by God, and anointed by Samuel: all the Kings from him to Zedekiah for 470 years were of the same family. So Judah had the most honourable time of government. After they came home out of captivity, 'tis true that in a little while certain Le∣vites had the principality, yet still the glory was Judah's: For Jacob foresaw that the whole band of Israelites that come from Babylon should be called Jews, from Judah, and after for ever. Almost the whole Country they liv'd in was only Ju∣dah's lot and inheritance. The chief Metropolis Jerusalem where the Prince re∣sided, was at first indeed in the lot of Benjamin, but ever since David's conquest it fell to Judah. Except the person of the Ruler all was Judah's: the Scepter therefore did not depart from Judah, though the person did: And those Levites that com∣manded all were called not the Princes of Levi, but of Judah; therefore Judah did not lose his glory quite, until Herod thrust him from it: So that now the great work of the Lord was to come to pass, that the Scripture might be fulfilled, and Jesus was born in the days of Herod the King. My Author, whom I follow, gives a good instance to illustrate it, that the Crown of Spain is devolved by the Marriage of a female Heir to the house of Austria, but the dominion is still Spanish. So the power was devolved upon the Levites, but the dominion was still Judah's, until Shiloh came. So I have done with the occasion of these Wise mens coming, be∣cause Christ was born; which birth I have examined from the place, and the time; from the place Bethlehem, and the time in the days of Herod the King.

I do not profess to deal with the sayings of the Wise men at this time, the con∣sideration of that verse will be an hours work at the least; but I will borrow a little with your patience, for the use of the day out of their question, which is most natural to be spoken of on this high Feast of Christmas, where is he that is born the King of the Jews? God that told them by a Star that his Son was born, could have told them where he was born, and have saved them that labour to ask it; but the Lord thought it more expedient to let them be ignorant for a while, to prove their diligence how they would search it out. When they came to Judea they found not out Christ straight; no more shall we be perfect men in Christ upon the first gust, and illumination of heavenly things. Yet we think commonly, when we have gone a little way, we are at our journeys end, we have found out all that can be found; and for the rest, let nature work, and grace too if it will. It is not good laying hold of that place of the Prophet, Isa. lxv. 1. I was found of them that sought me not. Some are so happy, but all have not that favour from God, Seek and ye shall find is the Text we must trust to. Those are the righteous indeed, of whom David speaks, This is the generation of them that seek thee, even of them that seek thy face, O Jacob.

I proceed, they sought, and askt for this blessed Infant, but at the wrong place; for they took in at Jerusalem, and sought him there. It seems the posi∣tion of the Star guided them to the Land of Judea, and then their own appre∣hension made choice of Jerusalem before any other City. A King was born, Je∣rusalem the imperial habitation; they concluded like men, certainly he is housheld there. This was the mistake, a humane error: but as St. Austin speaks to it, Ratione duce non invenitur qui de Caelo revelatus est. Reason was no good Harbinger to

appoint him his lodging, whose birth was revealed from heaven. My ways are not your ways, nor my thoughts your thoughts, says the Lord, Isa. lv. His birth was private, but his passion publick. At Bethlehem you shall hear of his Nativity, and at Je∣rusalem of his Passion. All the while they were lodg'd in Jerusalem the Star which guided them obscur'd it self, because they were out of the way. While they fol∣lowed humane conjectures, they were disappointed of their heavenly direction.

Yet it cannot be withstood but that God had some secret hand in it, that they askt this question in Jerusalem before they fell upon the right place: The Fathers meditation is more plausible than solid, that it was an expostulation with the Prin∣ces of Judah, why they had not lodg'd their King that was born in the chief City, and in their chief Palace, Cur in praesepi jacet, & non decumbit in templo? cur non ful∣get in purpura, sed squalet in pannis? why should he lie in a manger, and not in the most holy place of the Temple? why is he wrapt in poor habiliments, and not in Purple and Gold? but this expostulation need not; for he came not to challenge the world, that they did not attend him with pomp and honour, but because they would not believe in him that was sent to save them. These following are more substantial answers: First, to Jerusalem they came, and so to the Priests; because howsoever God may call some by revelations, and visions: yet he sends them after∣wards to be confirmed by the Doctrine of his Priests and Prophets. So Paul saw a light from heaven at first, as these men saw a Star; but Paul was sent to the Mini∣stry of the word, to Annanias to preach unto him. So Cornelius began with the visi∣on of an Angel, but he was made a complete Christian and Baptized by the Mini∣stry of Peter. Beloved, though God give extraordinary helps to call us to salva∣tion, yet wise men will go to the Scribes to ask of them where Christ is, The Priests lips shall preserve knowledge. But as one says, now every artisan thinks he is a whole convocation of Scribes in his brain, and can tell as well as they. Secondly, By going to Jerusalem the Scribes did tell them where Christ should be born, but went not to see him, or seek him themselves, Divinas literas portabant non adjutorium salu∣tis suae, sed ad testimonium nostrae; they cited Scripture to save the Gentiles, but not to save themselves: they direct others, and themselves are cast-awayes; like way-stones that shew others their journey, but themselves are immovable and stir not. Thirdly, They were not sent to the Shepherds that could tell them, but they came to others, that their question might stir up others to search him, that were yet in ignorance. And the questions of the ignorant are profitable often∣times, not only to the ignorant, but also to their teachers. The question about the inheritance of the Daughters of Zelophahad made Moses study to resolve it, and gave him more understanding in the Law. Fourthly, The Magi askt very boldly at Jerusalem, Where is he that is born King of the Jews? They speak as of a thing supposed to be known, thinking the Jews must know all Prophesies about their own King, better than the Gentiles, for unto them were committed the Oracles of God. But quite otherwise, God sent the Gentiles to be Preachers of these things unto the Jews; and so they are unto this day: and that of David is verified on our part, Thou hast made us wiser than our teachers.

To end for this time. Ubi est? where is Christ? then avant ubiquitie; he is not every where: and it is against the simplicity of the Gospel, to put plain ca∣pacities to find out an ubiquity by the Lutheran subtilties of their communion of properties, that the divine nature gives the humane nature all that it hath: But for a plain use to you, if it be askt where is Christ, I will answer it four ways.

First, The heavens have received his bodily presence; send up your Prayers unto him there.

Secondly, Where two or three are gathered together in his name, he is in the midst of them: So that if you be a sound orthodox part united to the body of the Church, he will give you of his Spirit, that you shall find him there.

Thirdly, He gives us to know that every poor afflicted member stands for his own person, Ecce illic Christus. If you will distribute plentiful alms to your poor neighbours against this blessed time, loe there is Christ.

4. Behold a Table prepared for us, of which food Christ hath spoken it, This is my Body which is given for you, and this is my Blood, Which is shed for you, and loe there is Christ. O Lord, entertain thy faithful servants at that heavenly banquet, and make us partakers of the benefit of thy Nativity, Circumcision, Passion, Re∣surrection, and all other fruits which thou hast ordained for our salvation. Amen.

Notes

• * 1.1

  Aug. de Cons. E••n. l. 3. cap. 7.
• * 1.2

  Lib. 2. c. 11.
• * 1.3

  Adrichom. Theat. T. S.
• * 1.4

  Ep. ad Pau∣linam.
• * 1.5

  Tacitus An∣nal. lib. 4.
• * 1.6

  Lib. 18. Civ. Dei. cap. 45. Euseb. lib. 1. Hist. cap. 6.