LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

A SERMON Preached on Christmas-Day.

HEBR. II. 17.

Wherefore in all things, it behoved him to be made like unto his bre∣thren—

THis high Feast of the Nativity of our blessed Saviour is called by S. Chysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great Metropolitane Feast. For as to the chief City the whole Countrey resorts; Thither the Tribes go up, saith David, even the tribes of the Lord, Psal. 122. so all the Feast-dayes of the whole year, all the passages and periods of the blessed oeconomy of that great work of our Redemption, all the solemn commemo∣rations of the Saints and Martyrs, meet and are concentred in the joy of this Feast. If we will draw them into a perfect circle, we must set the foot of the compass upon this, Deus homini similis factus, God was made like unto Man: But if we remove the compass, and deny this Assi∣milation, the Incarnation of Christ, there will be no room then for the glo∣rious company of the Apostles, for the goodly fellowship of the Prophets, for the noble army of Martyrs; the Circumcision is cut off, the Epiphany dis∣appears, our Easter is buried, and the Feast of the holy Ghosts Advent is past and gone from us, as that mighty wind which brought it in. Blot out these two words, PƲER NATƲS, A Child is born, The Son of God is made like unto us, and you have wip'd the Saints all out of the Kalendar at once.

We will not now urge the solemn celebration of the Day. That hath been done already by many, who have thought it a duty not only of the closet, but the Church, and a fit subject for publick devotion. And upon this account Antiquity lookt upon it with joy and gratitude,

as upon a day which the Lord had made: And S. Augustine commends this anniversary Solemnity as either delivered to after-ages by the Apo∣stles themselves,* 1.1 or decreed by Councels, and devoutly retained in all the Churches of the world. But we do not now urge it. For when Power speaks, every mouth must be stopped, Logick hath no sinews, an Argu∣ment no strength, Antiquity no authority, Councels may erre, the Fathers were but children, all Churches must yeild to one, and the first age be taught by the last;* 1.2 Speech is taken away from the trusty, and understanding from the aged. But yesterday that monstre was discovered, which the Churches for so many centuries of years heard not of, and so made much of it, and embraced it; but they must have run from it, or abolisht it, if their eye had been as clear and quick as theirs of after-times. I do not stand up against Power, I say, I should then forget him whose memory we so much desire to celebrate, who was the best teacher and greatest exam∣ple of obedience. What cannot be done, cannot oblige; And where the Church is shut up, every mans chamber, every mans breast may be a Temple, and every day a Holy-day, and we may offer up in it the sacri∣fice of Praise and Thanksgiving to the blessed Son of God, who came and dwelt amongst us, and was made like unto us; which is the only end of the celebration of this Feast, Christ is made like unto us, is as true when every man tells himself so, and makes melody in his heart, as when it is preached in the great congregation: But it is heard further, and soundeth better and is the sweeter Musick, when all the people say Amen; when with one heart and soul and in one place they give glory to their Saviour; who that he might be so, factus est similis, was made like unto them.

My Text is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a principle in Divinity; and is laid down un∣to us in the form of a Modell proposition: Which, as we are taught in Lo∣gick, consists of two parts, the Dictum, and the Modus. Here is 1. the Proposition, CHRISTƲS FACTƲS SIMILIS, Christ is made like us; 2. the Modification or Qualification of it with an OPORTƲIT or DEBƲIT, It dehoved him so to be. In the Proposition our meditations are directed to Christ, and to his Brethren. And we consider, Quid Christus, Quid nos, What Christ is, and What we we were. God he was from all eter∣nity, but in the fulness of time made like unto us. But we viles pulli, nati infelicibus ovis, were miserable naked sinners, enemies to God, at such a distance from him, and so far from the least participation of the Divine nature, that we were fallen from our own integrity and first honor, and facti similes, made like indeed, but if a Prophet and a King, if David, draw our picture similes jumentis quae pereunt;* 1.3 Let our sorrow and shame interpret it, like to the beast that perish. But now by Christs assimilation to us we are made like unto God; we are exalted by his humiliation, rai∣sed by his descent, magnified by his minoration: we are become candi∣dati Angelorum, lifted up on high to a sacred emulation of the Angelical estate: Yea, with songs of triumph we remember it, and it is the joy of this Feast, we are fratres Domini, the brethren of Christ. With a mutu∣al aspect Christs Humility looks upon the Exaltation of our nature, and our Exaltation looks back again upon Christ; and as a well-made pi∣cture looks upon him that looks upon it, so Christ drawn forth in the si∣militude of our flesh looks upon us, whilst we with joy and gratitude have our eyes set upon him. Each answereth other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are parallels: Christ made like unto Men; and again, Men made like unto him, so like that they are his Brethren Christ made like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all things, which fill up the office of a Redeemer; and Men made like unto God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all things, which may be required at the hands of those who are redeemed. His obedience lifted him up to the cross; and ours

must lift us after him, and be carried on by his to the end of the world. And, as we find that Relatives are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is a kind of converten∣cy in these terms, Christ and his Brethren; Christ like unto his Brethren, and these Brethren like unto Christ. Christ is ours, and we are Christs,* 1.4 saith the Apostle, and Christ is God's.

In the next place the Modification, It behoved him, carries our thoughts to those two common heads or places, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Convenience, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Necessity of it. And these two in civil acts are one. For what becomes us to do, we must do, and it is necessary we should do it: What should be done, is done,* 1.5 and it is impossible it should be other∣wise, say the Civilians; because the Law supposeth obedience, which is the complement and perfection of the law. Now this Debuit again looks equally on both, on Christ, and on his Brethren. If in all things it behoved Christ to be like unto his brethren, which is the Benefit, Heaven and Earth will conclude, Men and Angels will infer, That it behoveth us to be made like unto Christ, which is the Duty.

My Text, ye see, is divided equally between these two terms, Christ, and his Brethren. That which our devotion must contemplate in Christ is, 1. his Divine; 2. his Humane nature; 3. the Union of them both. First, his Divine nature: For we cannot but make a stand, and enquire Who he was who ought to do this. Secondly, his Humane nature: For we find him here flesh of our flesh, and bone of our bones, made like unto us in our flesh, in our souls. Da siquid ultrà est; What can we say more? Our Apostle tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all things. And then thirdly, will follow the Ʋnion, exprest in the passive fieri, in his assimilation; and the assumption of our nature. All these fill us with admiration; but the last raiseth it yet higher (and should raise our love to follow him in his obedience) that it behoved him; that the dispensation of so wonderful and catholick a benefit must be thus transacted tanquam ex officio, as a matter of duty. The end of all is the end of all, our Salvation, the end of our Creation, of our Redemption, of this Assimilation; and the last end of all, the Glory of God. This sets an oportet upon Man as well as upon Christ; and then his Brethren and He will dwell together in unity. Only here is the difference; Our obligation is the easier; It is but this, to be bound and obliged with Christ, to set our hands to that bond, which he hath sealed with his blood, it is no heavy Debet to be like unto him, and for his condescension so low to us to raise our selves neerer to him by a holy and diligent imitation of his obedience. This will make up our last part, and serve for application.

In the first place, in an holy extasie we cry out with the Prophet,* 1.6 Quis ille qui venit? Who is he that cometh? Quis ille qui similis? Who is he that must be made like unto us? Quis fecit? is but a resultance from Quid factum est? What is done? and Who did it? are of so neer relati∣on that we can hardly abstract one from the other. If one eye be le∣veld on the fact, the other commonly is fixed on the hand that did it. Magnis negotiis, ut magnis Comoediis, edecumati apponuntur actores, saith the Orator, Great burthens require great strength to bear them. Mat∣ters of moment are not for men of weak abilities and slight performance, nor every Actor for all parts. To lead captivity captive, to bring priso∣ners to glory, to destroy Death, to shut up the gates and mouth of Hell, these are Magnalia, wonderful things, not within the sphere of common activity. We see here, many sons there were to be brought unto Glory, v. 10. but in the way there stood Sin to intercept us, the fear of Death to enthral us, and the Devil ready to devour us. And we, what were we? Rottenness our mother, and worms our brethren: lay us in the

balance,* 1.7 lighter then vanity: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men fallen below the conditi∣on of Men, lame and impotent, not able to move one step in these wayes of glory, living dead men. Quis novus Hercules? Who will now stand up for us? who will be our Captain? We may well demand, Quis ille? who he is. Some Angel, we may think, sent from heaven, or some great Prophet. No. Inquest is made in this Epistle, and neither the Angels, nor Moses returned. The Angels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in no wise. Glorious creatures indeed they are, celestial spirits, but yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ministring spi∣rits;* 1.8 in all purity serving the God of purity, saith Nazianzene; not fit to intercede, but ready at his beck: with wings indeed, but not with healing under them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but second lights, too weak to enlighten so great a darkness. Their light is their obedience; and their fairest elogi∣gium, Ye Angels, that do his will. They are but finite agents, and so not able to make good an infinite loss. They are in their own nature muta∣ble, and so not fit to settle them who were more mutable, more subject to change then themselves; not able to change our vile bodies, much less to change our souls, which are as immortal as they, yet lodged in ta∣bernacles of flesh, which will fall of themselves, and cannot be raised a∣gain but by his power whom the Angels worship. In prison we were, and CƲI ANGELORƲM? written on the door; miserable captives, so deplorably lost that the whole Hierarchie of Angels could not help us. And if not the Angels, not Moses sure; though he were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nearest to God, and saw as much of his Majesty as Mortality was able to bear.* 1.9 The Apostle tells us he was faithful in all his house, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a servant; but Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a Son. Smite he did the Aegyptians, and led the people like sheep through the wilderness. But he who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Captain of our salvation, as he is stiled, v. 10. was to cope with one more terrible then Pharaoh and all his host, to put a hook into the nostrils of that great Leviathan, to lead not the people alone, but Moses also, through darkness and death it self; able to uphold and settle an Angel in his glorious estate, and to rayse Moses from the dead. Not Moses then; but one greater then Moses: Not the Angels; but one whom the Angels worship, who could command a whole Legion of them: Not a Prophet, Or if a Prophet, the great Prophet which was to come; If an Angel, the Angel of the Covenant. Certè hic Deus est, even God himself. Now Athanasius's Creed will teach us that there is but one God, yet three Persons, the Father, the Son, and the Holy Ghost. We must then find out to which of the Persons this oeconomie belongeth. Not to the Fa∣ther: That great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is his: He bringeth his first begotten into the world, ch. 1.6. that he may declare his name unto his brethren, ch. 2. Not the Ho∣ly Ghost: We hear him, ch. 3. as an Herald, calling to us, To day if yee will hear his voyce. And he is Vicarius Christi, Christs Vicar on earth, supplyeth his place in his absence, and comforteth his children. It must needs then be media Persona, the second and middle Person, the Son of God.* 1.10 The office will best fit him, to be a Mediatour. Ask the Divels themselves; when he lived, they roared it out. Ask the Centurion and them that watched him at his death; they speak it with fear and tremb∣ling,* 1.11 Truly this was the Son of God.

Christ then our Captain is the Son of God. But God hath divers Sons: some by Adoption, and they are made so; some by Nuncupation, and they are but called so; and some by Creation, and they are created so. They who rob and devest Christ of his Essence, yet yeild him his Title; and though they deny him to be God, yet call him God's Son. We must follow then the Philosophers method in his description of moral Happi∣ness, proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of negation, and to establish Christ in his

right of Filiation, tell you, 1. he is not a Son, not adoptivus filius, God's adopted Son, who by some great merit of his could so dignifie himself, as to deserve that title. This was the dream, or rather invention, of Photi∣nus. A very dream indeed. For then this Similation were not of God to Man, but of Man to God; the Text inverted quite. No:

—Imitatur adoptio prolem.

Adoption is but a supply, a grafting of a strange branch into another stock. But he whose name is The Branch grows up of himself, of the same stock and root, God of God, very God of very God, made manifest in the flesh.* 1.12 2. not Filius nuncupativus, God's Son by nuncupation, his nominal Son: Such a one Sabellius and the Patro-passiani phansied, as if the Father had been assimilated, and so called the Son, impiously making the Father, the Son and the Holy Ghost not three Persons, but three Names. 3. Lastly, not Filius creatus, God's created Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mere Creature, and of a distinct essence from his Father, as the more rigid Arians, nor the most excellent Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in substance like unto the Father, but not consubstantial with him, as the more moderate (whom the Fathers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, half-Arians) conceived. To these Hereticks we reply, Non est Filius Dei, He is not thus the Son of God. And as Aristotle tells us, that his Moral Happiness is the chief Good, but not that Good which the Vo∣luptuary phansieth, the Epicures Good; nor that which Ambition flyes to, the Politicians Good; nor that which the Contempla∣tive man abstracteth, an universal notion and Idea of Good: So may the Christian by the same method consider his Saviour his chief bliss and hap∣piness, and by way of negation draw him out of those foggs and mists where the wanton and unsanctified wits of men have placed him, and bring him into the bosome of his Father, and fall down and worship God and man Christ Jesus. Behold, a voyce from heaven spake it,* 1.13 This is my beloved Son: We may suspect that voice when Photinus is the Echo. An Angel from heaven said, He shall be called the Son of the most High:* 1.14 Our Faith starts back, and will not receive it, if Sabellius make the Glosse. Our Saviour himself speaks it, I and my Father are one:* 1.15 The Truth it self will be corrupted if Arius be the Commentator. To these we say, He is not thus the Son of God.* 1.16 To contract the Personality with Sa∣bellius, or to divide the Deity with Arius, are blasphemies in themselves diametrally opposed, but equally to the truth. The Captain of our sal∣vation is the true Son of God, begotten, not made; the Brightness of his Father, streaming from him as Light from Light; his Image, not accord∣ing to his humane Nature, as Osiander, but according to his Divine; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image and Character, not of any qualities in God, but of his Person, the true stamp of his substance, begotten as Brightness from the Light, as the Character from the Type, as the Word from the Mind: Which yet do not fully declare him. Quis enarrabit? saith the Prophet, Who shall declare his generation? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.17 Thy faith is thy honour: a great favour it is that thou art taught to be∣lieve that he is the eternal begotten Son of God. The manner is known only to the Father, who begat, and to the Son, who is begotten. If thy busy curiosity lead thee further, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is a cloud cast, and a veil drawn. And who more fit to teach us then he who came out of the bosome of God? Who more fit to give us laws then God himself? What tongue of men or Angels can so well express his will as the Word which was made flesh, and pitcht his tent, and dwelt amongst us, and opened a school as it were to teach all that would learn the way unto happiness? Or what expedient could Wisdome have found out so apt and powerful to draw our Love out of those labyrinths and mazes wherein it wan∣dreth

and divideth it self, to take it from these painted and false glories, and bring it back, and fix it on that which is eternal, as this, to bow the heavens, and come down, and in our flesh, as Man, to instruct men, to gain them in their own likeness, to tell them he was not that only which they saw, but of the same essence with his Father, which they could not see? So that here is Majesty and Humility joyned and united in one to draw us out of darkness into that great light which shall discover and lay open unto us the deformity and deceitfulness of those flattering objects in which our thoughts, desires and endeavours met as in their centre. And if this infinite and unconceivable love of God in manifesting himself in our flesh do not draw and oblige us, if these bonds of love will not hold and fetter us to a regular obedience, which must begin and perfect our peace, then we are past the reach of any argument which men or Angels can bring, and no chains will hold us but those of everlasting darkness. And indeed his eternal Generation by it self would but little avail us. For Majesty is no medicine for our malady. We, who are children of Time, have need of a Captain which must be born in time. We were sick of an Eritis sicut Dii, a bold and foolish ambition and affection to be Gods: And this disease became epidemical; we all would be indepen∣dent, our own Law-givers, our own God. Pride threw us down; and nothing but Humility, the exinanition of the Son of God, could raise us: And we may observe how Isa. 7. God bids Ahaz ask a signe not only in the height above, from Heaven, but in the depth, from the earth beneath, quia utrumque copulavit (it is S. Basil's note upon that place) because at the u∣nion of the Godhead with our Nature, there was a neer conjunction of Heaven and Earth. A signe from Heaven is a great grace; but we would have a signe from Earth too: And here we have it; He was made like unto his Brethren. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God amongst men, God on the Earth, is a signe indeed.

Therefore in the next place, as Christ is Deus de Patre, God of his Fa∣ther, so he is Homo de matre, Man of his Mother; the Son of God, and the Son of Mary. Will you have a signe? here it is; a signe to be adored and wondered at,* 1.18 and a signe to be spoken against, saith old Simeon; a signe è profundis, we may say, from the deep abyss of God's mercy. Ecce exspectat nasci sua membra quae fecit. Behold, the heavens are the work of his fingers; yet he suffered himself to be fashioned in the womb of a Virgin, digested into members, knit together with sinews, built up with bones, covered with flesh, inveloped with skin, raised up to the perfect similitude, nay drawn down to the low condition, of his Creature. He would be any thing but Sin, to redeem man from sin, and save him. He would descend as low as the Grave, yea as Hell it self, to raise him to a capability and hope of Heaven and Immortality. Mira 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wonderful condescension! a wonderful fall; from his Throne, to the Womb; from his dwelling-place on high, to dwell in the flesh; from the Angels, Gloria in excelsis, Glory be to God on high, to the Shepherds, Vidimus in praesepi, We have seen him in the Cratch; from the Seraphins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy, Holy, Holy, to the Jewes bitter Sarcasme, Come down from the Cross; from riding on the Cherubim, to hanging on the Teat! This was a wonderful descent! Nor could we think God could do it, but that we know he can do more than we can think. Where was that hand that made and fashioned us, that meated the heavens, that measured out the waters, that weighed the mountains in scales? Where was that voyce which thundred from heaven, that mighty voyce which brake the Cedars of Li∣banus? Where was that God that was from everlasting? Do we not stand at gaze, and put on wonder? Do we not tremble to say it? and

yet to say, it as we should, is Salvation. Latuit in Humilitate Majestas; That Majesty lay hid in Humility, that Power was in Frailty, that Hand in the Cratch and in the Clouts, that Voyce in an Infant not able to speak. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzene;* 1.19 The God of Spirits was incarnate; he that was invisible was seen; he that could not be touched, handled. We have seen with our eyes, we have heard him,* 1.20 our hands have handled him, saith S. John; He that was from everlasting, had a begin∣ning: He that was the Son of God, was made the Son of Man, like unto his Brethren.

We cannot put on too much caution and reverence when we speak of God. De Deo vel seriò loqui periculosum, ne fortè Deo indigna loquamur. Our Tongue will be as the pen of a ready writer, and run too fast, if Fear do not hold it. That Majesty is at such an infinite distance from us that it is far safer for us to adore than discourse of it. The Christian world hath been too daring and bold with him, to speak of him what they please, and then to teach him to speak; to make a language of their own, and say it is his, although the words be such as were never heard from heaven, nor can be found in the Book of the Generation of Jesus Christ. If we be his Disciples, when we speak to him, or of him, let us use his own words: For then he will better understand us, and we shall better understand one another. For when we set up a Mint of our own, and take to our selves the Royalty of coynage, whatsoever we work out, we send abroad as current, though the character and stamp present more of our own Image than his. When we will be over-witty, commonly we are over-seen. God is made like unto Men; If the words were not his, we should not dare to speak them. But this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the submission and minoration of Christ. And if he will descend so low as to take our likeness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he also takes this language in good part, and is well pleased to learn these words from us, because they are his own; Like a man; a man of sorrows; a worm, and no man; a despised, rejected man: He will have us call him so, he hath put it into our Creed, and counts it no disparagement. He set a time for it, and when the ap∣pointed time came, he was made like unto us; and all generations may speak it to his glory to the end of the world. Before he appeared dark∣ly, wrapped up in Types, veiled in Dreams, beheld in Visions: That hee appeareth in the likeness of our flesh, that he appeareth and speaketh and suffereth in our flesh, is the high prerogative of the Gospel. And here he publisheth himself in every way of representation. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in our Image or likeness, in the form of a servant, our very picture, a li∣ving picture, a picture drawn out to life indeed, such a picture as one man is of another. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Comparison. For how hath he spread and dilated himself by a world of comparisons? He is a Shepherd, to guide and feed us; a Captain, to lead us; a Prophet, to teach us: He is a Priest, and he is the Sacrifice for us: He is Bread, to strengthen us: a Vine, to refresh us; a Lamb, that we may be meek; a Lion, that we may be valiant; a Worm, that we may be patient; a Door, to let us in; and the Way, through which we pass into life: He is any thing that will make us like him. Sin and Error and the Devil have not appeared in more shapes to deceive and destroy us then Christ hath to save us. 3. Lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his exemplary Virtues, and those raised to such a high pitch of perfection, that neither the cursed Hereticks, nor the miscreant Turk, nor the Devil himself could reach and blemish it. Never was Righteousness in its vertical point but in him, where it cast not the least shadow for Envy or Detraction to walk in. Amongst all the Heresies the Church was to cope withal, we read of none that called his piety into

question. And all this for our sakes; that in his Meekness we may shut up our Anger, in his Humility abate our Pride, in his Patience still and charm our Frowardness, in his Bounty spend our selves, in his Compassion and Bowels melt our stony hearts, and in his perfect Obedience beat down our Rebellion. He appeared not in the Cloud or the fiery Pil∣lar, not in Darkness and Tempest, not in those wayes of his which are as hard to finde out as the passage of an arrow in the air or a ship in the sea, but in tegmine carnis, as Arnobius speaks, under no other covert than that of our flesh, so like us that we may take a pattern by him.

This indeed may seem an indignity to God: And in all ages there have been found some who have thought so: Not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heathen, who in Tatianus in plain terms tell the Christians they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, betray too great a folly, in believing it; but even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Justine Martyr speaketh, Christians themselves and children of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianzene calls them, ill lovers of Christ, who did rob him with a complement, and to uphold his honour did devest him of his Deity. Marcian and Valentinus could not endure to hear that Christ took the same nature and substance with Man, but will have him to have brought a body from heaven. The Manichees would not yield so much, but ran into the phansie of an aereous imaginary body. Arius circumscribed him within the nature of Man, and brought him within the circle and circum∣gyration of Time: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There was a time when he was not; was an article of his Creed. Nestorius did not in terminis divide Christ into two Persons, but, denying the Communication of Idiomes, did in effect bring in what he seemed to deny, a Duality of Sons. Homo Christus nascitur, non Deus; The Man Christ was born, not God; saith he. And it was his common proverb, Noli gloriari, Judaee; The Jew had no cause to boast, who had crucified, not the Lord of life, but a man. Bi∣mestrem & trimestrem Deum nunquam confitebor, was his reply to Cyril at Ephesus; and so he flung out of the Councel. Whilest with great shew of piety and reverence they stood up to remove from God the Nature, they unadvisedly put upon him the Weakness of Man, drew him out to our distempers and sick constitution, as if God were like unto us in our worst complexion, who are commonly very tender and dainty what likeness we take, and affect that similitude alone which presents us greater and fairer than we are. Our pictures present not us, but a better face and a more exact proportion, and with it the best part of our war∣drobe. We are but grashoppers, but would come forth and be seen taller than we are by the head and shoulders, in the largeness and height of the Anakim. This opinion we have of our selves, and therefore are too ready to perswade our selves that God is of our mind; and that God will descend so low as to take the likeness of a mortal, though he tell us so himself, yet we will not believe it: Which is to measure out the im∣mense Goodness and Wisdome of God by our digit and scantling, by the imaginary line of a wanton and sick phansie; to bound and limit his de∣terminate will by a piece of sophistry and subtle wit;* 1.21 to teach God, to put our own shapes upon him, to confine him to a thought: And then Christ hath two Persons, or but one Nature; a Body, and not a Body; is a God alone, or a Man alone: The whole body of Religion and our Chri∣stian Faith must shiver and flie into pieces. But we have not so learned Christ; not learned to abuse and violate his great love, and to call it good manners; not to make shipwrack of our faith, and then to urge our fears and unprescribed and groundless jealousies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Why should we fear, where no fear is? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? saith Na∣zianzene. Shall his honour be the less, because he hath laid it down for

our sakes? Shall he lose in his esteem, because he fell so low for our ad∣vancement? Or can we be afraid of that Humility which purchased us glory, and returned in triumph with the keyes of Hell and of death? He made himself a Shepherd, and laid down his life for his Sheep; and shall we make that an argument that he is not a King? He clothed himself with our flesh, lights a candle, sweeps the house, descends to low offices for our sake, so far from being ashamed of our nature that he made hast to assume it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? and dost thou impute this to God? No: to us his Humility is as full of wonder as his Majesty. Non erubesci∣mus de Christo sustinente contumelias & fastidia naturae; We are not a∣shamed of the man Christ passing through and enduring the loathsome contumelies of our nature, exspecting the leisure of nine months in the womb, born in a stable, cradled in a cratch, wrapped up in clouts, poor and despised: Non de crucifixo Christo; not of our Lord hanging on the Cross: But Wonder heighteneth our Joy, and Joy raiseth our Wonder, and we cry out with S. Augustine, O prodigia! ô miracula! Oh prodigie, oh miracle of Mercy! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! Oh the strangeness of this new Birth! With the Wise-men, we open our treasuries,* 1.22 and present him gifts, and worship him as a King, though we find him in a manger. And this is a signe from the depth, from the low condition of our Flesh; FACTƲS SIMILIS, saith the Apostle, made like unto his bre∣thren; CORPƲS APTASTI MIHI, saith he himself in the Psalm,* 1.23 A body hast thou prepared me: So like us, that the Divel himself (as quick-sighted as Marcion or Manes) took him for no other then a Man, and was entrapped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the outward garment and vail of his flesh:* 1.24 Venturing upon him as Man he found him a God, and striking at the First Adam was overcome with the Second, beat down and conquerred with that blow which he levelled. But as Christ hath taken our Flesh, must he take our Soul too? May not his Divinity, as Apolinarius phancied, supply the place of our better part? Shall we not free him from those passions and affections which, when they move and are hot within us, our common apologie is, Humanum est, That we are but men? No: to S. Hilarie's Corporatio we must add the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if S. Hi∣larie's Incorporating will not reach home, their Inhumanition will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 draw together and unite both Body and Soul. Christ came to save both, therefore both he took, that he might free the body from corru∣ption, and the Soul from sin, refine our dross into silver, and our silver into pure gold, raise our Bodies to the immortality of our Souls, and our Souls to the purity of the Angels. He is perfect God, and perfect Man, of a reasonable Soul and humane Flesh subsisting. And now being made up of the same mould and temper, having taken from Man what maketh and constituteth Man, and being the same wax as it were, why may he not receive the same impressions, of Love and Joy, Grief and Fear, An∣ger and Compassion, affectus sensualitatis,* 1.25 even those affections which are seated in the sensitive part? Behold him in the Temple with a scourge in his hand, and you will say he was Angry: Go with him to Lazarus his grave, and you shall see his sorrow dropping from his eyes: Mark his eye upon Jerusalem, and you shall see the very bowels of Compassion: Follow him to Gethsemane, and the Evangelist will tell you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he began to be grievously troubled, Matth. 26.37. Ecce tota haec Trinitas in Domino, saith Tertullian; Behold, here is this whole Trinity in our Lord;* 1.26 1. RATIONALE, the Rational part. For he teacheth what he had learnt, disputeth with the Pharisees, and instructeth the people in those wayes which Reason commendeth as the best and readiest to lead them to the end. 2. INDIGNATIVƲM, the Irascible power; which breatheth

it self forth in Woes and bitter Invectives against the Scribes and Pharises. 3.* 1.27 CONCƲPISCENTIƲM, the Concupiscible Apetite. He desireth, he earnestly desireth to eat the Passover with his disciples. We may be bold to say, and it is gratitude, not blasphemy, to say it; Angry he was, and joy he did; he breathed forth his desires, and grieved, and feared, and he that as God could have commanded more than twelve legions of Angels, Matth. 26.53. as Man had need of one to comfort him, Luk. 22.43. He was similis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like in all things, but with this huge difference: In all these there was no ataxie or disorder, not the least stoop or declination from reason. There was no storm in his Anger, no phrensie in his Joy: He was no woman in his Tears, no wanton in his Love, no coward in his Fear: He was like unto us in passions, but not bowed or misled by pas∣sions like unto us. In us they are as so many several winds, driving us to several points, almost at the same time. Our fear hath a relish of Hope, and our Hope is allayed with some Fear: Our desires contradict them∣selves; we would, and we would not, and we know not what we would have; Our Sorrow ebbeth out into Anger; our Anger floweth uncertainly: sometimes it swelleth into Joy, if it be not checkt; and if it be, and we miss our end, it fretteth, and wasteth, and consumeth it self, and is near lost in that flood of sorrow which it brought in. Nunquam sumus singuli; We are never long the same men, but one passion or other riseth in us, and troubleth us a while, and so maketh way for another. Such a per∣plexed medley, such a lump of contradictions in Man. Thus it is in us; But in our Saviour's Passions were like straight and even lines drawn to the right centre. His Anger was placed on Sin; his Love, on Piety; his Joy, on the great Work he had to do. His Fear was his Jealousie lest we should fall from him: When he grieved, it was because others did not so: When he seemed most moved he was in better temper than we are when we pray. All our qualities he had, that were indetractabiles, as the School speaks, which implyed no defect of grace, nor detracted from his all-sufficient satisfactory righteousness. He had poenam sine cul∣pa, those affections which might make him sensible of smart, but not ob∣noxious to sin. And in him they were not properly passions, saith Euse∣bius Bishop of Thessalonica,* 1.28 but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, natural operations, which did shew him to all the world, as it were with an Ecce, Behold the man. And thus he condemned sin in the flesh, Rom. 8.3. that is, in those punishments which his flesh endured. The blow for sin he latched in his own side, when Sin touched him not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Isidore Pelusiota, taking upon him our sinful nature, yet without sin. He that tells us he was like unto us in all things, brings in this excep∣tion Heb. 4.15. yet without sin. His miraculous conception by the holy Ghost was a sure and invincible antidot against the poyson of the Serpent, and so presented him an innocent and spotless Lamb fit for a sacrifice.

We have now filled up S. Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and found our Captain Christ Jesus like unto us in all things. We have beheld him in intimis naturae, in the very bowels as it were and entrails of our nature, nay in sordibus naturae, in the vileness of our nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, searching and purg∣ing the whole circle and compass of it, and working out our corruption from the very root. We have considered him in that height which no mor∣tal eye can reach, in his Divine nature; and we have lookt him where he might be seen and heard and felt, in his Humane nature: We must now with a reverent and fearful hand but touch at the passive FIERI, which pointeth out the union of both the Natures in one Person. The Apostle telleth us, DEBƲIT FIERI SIMILIS, That it behoved him to be made like unto his brethren. And to the apprehension of this union (as to the know∣ledge

of God) manuducimur per sensibilia, as Ambrose saith, we are led by weak and faint representations drawn from sensible things, and by nega∣tions. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Quomodo, is best answered by, Non hoc modo, Not after this manner. He was made like unto us; it is true: but not so as flesh and blood may imagine, or a wanton and busie wit conceive. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil;* 1.29 not by any mutation of his Divine es∣sence: sine periculo statûs sui, saith Tertulian, without any danger of the least alteration of his state. His glory did not take from him the form of a servant, nor did this Assimilation lessen or alter him in that by which he was equal to his Father:* 1.30 Nec sacramentum pietatis fit detrimentum Deitatis; The mystery of godliness brought no detriment to the Deity. Volusian asketh the Question,* 1.31 How the immense Godhead could be shut up in the narrow confines of the Virgins womb. To whom St. Augu∣stine answereth, Non corrupit immortalitatem, non consumsit Divinitatem, sed assumsit humanitatem. And Leo, Nec minorem absumsit glorificatio, nec superiorem imminuit assumsio. FACTƲS EST, He was made, but non convertendo, not by converting the Godhead into Flesh, as Cerinthus; nor the Flesh into the Godhead, as Valentinus: Not per modum concili∣ationis, by reconciling the two Natures, yet so that they remain two Persons, and the Manhood be born while the Godhead standeth by: Not per modum compositionis, by compounding the Natures, that after the union there should remain one entire Nature of both, as Eutyches ren∣dred himself in open Councel: But per admirabilem mixturam, as St. Augustine, by an admirable and ineffable mixture.* 1.32 Gregory Nyssene calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Tertullian, Deum carne mix∣tum, in his Apology (and Augustine & Cyprian, and Irenaeus use the same phrase) a God mixt with our nature: But not so as a drop of water cast into a vessel of wine, and turned into that substance in which it is lost, as Eutyches phansied: but as the Soul and Body, though two distinct na∣tures, grow into one Man, so did the Godhead assume the Manhood with∣out confusion of the Nature, or distinction of the Persons. They are united as the Sun and Light, saith Justine Martyr; as a Graft to a Plant, say others; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil: As in a fiery Sword there are two distinct natures, the Fire, and the Sword; two distinct acts, to cut, and to burn; and two distinct effects, cutting, and burning; from whence ariseth one common effect, to cut burning, and to burn cutting. All this must be tasted cum grano salis,* 1.33 and seasoned with a sober applica∣tion. For in all there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some resemblance, but great disproportion. This is a great mystery; and mysteries cannot be feared nor sounded to the depth. It is well we can flote upon the sur∣face of these waters, and with a trembling hand and fearful stroke strive forward by degrees, till we come to the haven where we would be. The Fathers agree, that impossible it is not. but inexplicable it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the span of humane Reason, beyond the reach of the largest understanding, removed so far from any mortal eye that we see it but at a distance, a scintillation only, and no more. The Angels themselves, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, second Lights, as Nazianzene calleth them, wax dim with admiration; and their holy desire is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stoop and bow down, and look into this mystery.* 1.34 All the representations the wit of man can find out cannot express it, but they leave us still in our gaze and wonder, whilest the manner of it is hid from our eyes, and re∣moved further out of sight then when we first lookt after it. Those Beasts which came too near to this mountain, this high mystery,* 1.35 were strucken through with a dart, and staggered in the very attempt, and left to walk uncertainly in that mist and darkness which their too daring cu∣riosity

had cast.* 1.36 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. saith Nazianzene; Hot and busie wits they were: Arius was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a subtile Sophister: Nesto∣rius had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a quick wit and voluble tongue: Apolinarius was the stoutest Champion the Church had against Arius, in comparison of whom some thought the great Athanasius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be but a child in un∣derstanding: Not to mention Cerinthus, Valentinus, and Eutyches; All these, pressing too forward upon this great mystery, were struck blind at the door; and running contrary wayes, met all in this, that they ran the hazard of their own souls, and of that which should have been as dear to them, the peace of the Church. It fareth with us in the pursuit of profound mysteries as with those who labor in rich mines: When we dig too deep, we meet with poysonous fogs and damps instead of treasure; when we la∣bor above, we find less metal, but more safety. Humility and Purity of soul are the best convoyes in the wayes of knowledge. Be not then too inquisitive to find out the manner of this union. The holy Father Ju∣stine Martyr sealeth up thy lips, that thou mayst not once think of asking the question 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; How it is; and tells thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that thou art not like to meet with an answer. And what greater folly can there be then to attempt to do that which cannot be done? or to search for that which is past finding out? or to be ever a beginning, and never make an end?* 1.37 Search the Scriptures; for they are they that testifie of Christ. They testifie that he was God blessed for evermore;* 1.38 that that Word which was God, was also made flesh; that he was the Son of God, and the Son of Man. The manner how the two Natures are united is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, un∣searchable and unfordable, as Basil speaketh. And the knowledge of it, if our narrow understandings could receive it, would not add one hair to our stature and growth in grace. That Christ is God and Man, that the two Natures are united in the Person of thy Saviour and Mediatour, is enough for thee to know, and to raise thy nature up to him. Take the words as they lye in their native purity and simplicity, and not as they are hammer∣ed and beat out and stampt by every hand, by those who will be Fathers, not Interpreters of Scripture, and beget what sense they please, and present it not as their own, but as a child of God. Then, Lo, here is Christ, and there is Christ; This is Christ, and that is Christ. Thou shalt see many images and characters of him, but not one that is like him; an imperfect Christ, a half-Christ, a created Christ, a phansied Christ, a Christ that is not the Son of God, and a Christ that is not the Son of Man; and thus be rowled up and down in uncertainties, and left to the poor and miserable comfort of conjecture, in that which so far as it concerneth us, is so plain & easie to be known. Do thoughts arise in thy heart? do doubts and diffi∣culties beset thee? doth thy wit and thy reason forsake thee, and leave thee in thy search at a loss? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Justine Martyr; Thy Faith is the solution, and will soon quit thee of all scruples, and cast them by; thy Faith, not assumed, or insinuated into thee or brought in, as thy vices may be, by thy education, but raised upon a holy hill, a sure foundation, the plain and express word of God, and upheld and strengthned by the Spirit. Christian, dost thou believe? Thou hast then seen thy God in the flesh; from Eternity, yet born; Invisible, yet seen; immense, yet circumscribed; Immortal, yet dying the Lord of life, yet crucified; God and man, Christ Jesus. Amaze not thy self with an inordinate fear of undervaluing thy Saviour; wrong not his Love, and call it thy Reverence. Why should thoughts arise in thy heart? His Power is not the less, because his Mercy is great; nor doth his infinite Love shadow or eclipse his Majesty. For see he counteth it no disparagement to be seen in our flesh; nor to be at any loss, by being thus like us. Our Apostle telleth us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there was a

Decorum in it, and it behoved him to be made like unto his brethren.

That Christ was made like unto us, is the joy of this Feast; but that he ought to be so, is the wonder and extasie of our joy. That he would de∣scend, is mercy; but that he must descend, is our astonishment. Oportet and Debet are binding terms, words of duty. Had the Apostle said, It behoved us that he should be made like unto us, it had found an easy be∣lief; the Debuit had been placed in loco suo, in its proper place, on a sweating brow, on dust and putrefaction, on the face of a captive. All will say it behoved as much. But to put a Debet upon the Son of God, and make it a beseeming thing for him to become flesh, to be made like unto us, is as if one should set a Rubie in clay, a Diamond in brass, a Chrysolith in baser metall, and say they are placed well there; as if one should worry the lambs for the woolf, or take the master by the throat for the debt of a Prodigal, and with an Opertet say it should be so. To give a gift, and call it a Debt, is not our usual language. On earth it is not, but in heaven it is the proper dialect, fixed in capital letters on the Mercy-seat. It is the joy of this Feast, the Angels Antheme, SALVATOR NA∣TƲS, A Saviour is born: And if he will be a Saviour, an Undertaker, a Surety, such is the nature of Fidejussion and Suretiship, DEBET, he must, it behoveth him; he is as deeply engaged as the party whose Surety he is. And oh our numberless accounts, that engaged God! Oh our prodigality, that made him here come sub ratione debiti. Adam had brought God in debt to death, to Satan, to his own Justice; and God in Justice did ow us all to the Grave and to Hell. Therefore, if he will have us, if he will bring his children unto glory, he must pay down a price for us;* 1.39 he must take us out of his hands who hath the power of death; if he will have his own inheritance, he must purchase it.

And let us look on the aptness of the means, and we shall soon find that this Foolishness of God (as the Apostle calls it) is wiser than men,* 1.40 and this weakness of God is stronger than men; and that the Debuit is right set. For medio exsistente conjunguntur extrema; If you will have extremes meet, you must have a middle line to draw them together: And behold, here they meet, and are made one! The proprieties of either Nature being entire, yet meet and concentre as it were in one Person. Majesty putteth on Humility; Power, Infirmity; Eternity, Mortality. By the one our Saviour dyeth for us, by the other he ••••¦seth again: By the one he suffereth as Man, by the other he conquereth as God; by both he perfecteth and consummateth the great work of our Redemption.

This Debuit reacheth home to each part of the Text: First, to Christ as God. The same hand that made the vessel, when it was broken, and so broken that there was not one sherd left to fetch water at any pit, ought to repair and set it together again, that it may receive and con∣tain the water of life. Qui fecit nos debuit reficere; Our Creation and Salvation must be wrought by the same hand, and turned about upon the same wheel. Next, we may set the debuit upon Christ's Person. He is media Persona, a middle Person; the office therefore will best fit him, e∣ven the office of Mediatour. Further, as he is the Son of God, and the Image of his Father, most proper it may seem for him to repair that I∣mage which was defaced and well near lost in us. We had not onely blemished God's Image, but set the Devil's face and superscription upon God's coyn. For righteousness there was sin; for purity, pollution; for beauty, deformity; for rectitude, perversness, for the Man, a Beast; scarce any thing left by which God might know us. Venit Filius, ut i∣terum

signet; The Son cometh, and with his blood reviveth the first cha∣racter, marketh us with his own signature, imprinteth the graces of God upon us, maketh us current money; and that his Father may know us, and not cast us off for refuse silver, sheweth him his face. Indeed the Father and the holy Ghost dignified the Flesh, but took it not; filled it with their Majesty, but not with their Persons: wrought in the Incarna∣tion, but were not Incarnate: As three may weave a garment, and but one wear it, as Hugo. And as in Musick, saith St. Augustine, though the Head phansieth, the Finger toucheth, sonum sola chorda excutit, there must be a string before there be musick: So the Father and the holy Ghost did work in this mystery; but incarnationis terminus, Christus; the Incarnation rested on the Son alone: The Son is the Instrument by which was conveyed that melos salutare, that heavenly Antheme, which the Types did set and prefigure, the Prophets descant upon, and the An∣gels chant forth in a full Quire, that Musick which hath filled heaven and earth with its sound. It behoved his Power to restore us, his Wisdome to reform us, his Mercy to relieve us: DEBƲIT taketh them all in; It ought, it was convenient, so to be. Lastly, DEBƲIT reacheth the Assi∣milation it self, and layeth hold on that too. Made like he was, and he ought to be so, to satisfie in the same nature which had offended, carnem gestare propter meam carnem,* 1.41 to take flesh for my flesh, and a soul for my soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to purge and refine me in my own, to wash and cleanse the corruption of my flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the immense Ocean of his Divinity, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all things to be made like un∣to his brethren. Debuit looks on all, on his Godhead, on his Person, on his Assimilation. God; no Man or Angel: The second Person in Trini∣ty; not the Father, or the holy Spirit: Made like unto his Brethren: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his naked Divinity, though it might have saved us, yet it was not so fit, being at too great a distance from us. Debuit slumbreth every storm, answereth every doubt, scattreth our fears, removeth our jea∣lousies, and buildeth us up in our most holy faith. Though he be God, the Wisdome of God, the Son of God, yet he ought to be made like unto us, to restore his Creature, to exalt our Nature, and in our shape and likeness, in our flesh, to pay down the price of our Redemption.

So then here is an Aptness and Conveniency: But the words, it behoved him, imply also a kind of Necessity. That God could be made like mor∣••••l man, is a strange contemplation; that he would, is a rise and exalta∣t••on of that; that he ought, superexalteth, and sets it at a higher pitch; but that he must be so, that Necessity in a manner should bring him down, were not his Love infinite as well as his Power, would stagger and amaze the strongest faith: Who would believe such a report? But he speaketh it himself,* 1.42 and it was the fire of his Love that kindled in him, and then he spake it with his tongue. He must die; and if die, be born. He not one∣ly is, but would; not onely would, but ought; not onely ought, but of necessity must be made like unto his brethren. I say, a strange contem∣plation it is. For there needed no such forcible tye, no such chain of ne∣cessity, to hold him: Liberè egit; what he did he did freely. Nothing more free and voluntary, more spontaneous, then this his Assimilation. For at his birth, as if he had slacked his pace, and delayed his Fathers expectation, and not come at the appointed period of time, he suddenly cryeth, Lo, I come: in the volume of thy book it is written of me, that I should do thy will, O God, Psal. 40.7, 8. He calleth it his desire; and he had it written in his heart. His Passion he calleth a baptisme, as if he had been to be the better for it. And in this Chapter, as if there had been some defect, some thing wanting to him before, God is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 10. to make him perfect b•• sufferings. He was not whole and consummate before, not what he should be: Now he is. Tis true; This condescension of his, this assimilation, was free and vo∣luntary, with more chearfulness and earnestness undertaken by him then received now by us (It is our shame and sin that we dare not compare them; that he should be so willing to be like us, and we so unwilling to be like him) but if we look back upon the precontract which past be∣tween his Father and him, we shall then see a Debuit, a kind of Necessity laid upon him. Our Saviour himself speaketh it to his blessed mother, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I must go about my Fathers business.* 1.43 We may measure his love by the decree; that is, we cannot measure it: for the decree is eternal. Before the foundation of the world was laid was this foundation laid, an everlasting foundation, to lay gold and silver upon, all the rich and precious promises of the Gospel; to lay our obedience and conformity to him upon; and upon them both, upon his love and our obedience, to raise our selves up to that eternity which he hath pur∣chased and promised to all his Brethren that are made like unto him. In∣finite love, eternal love! That which the eye of Flesh may count a disho∣nour, was his joy, his perfection. His Love put a Debuit upon him, a Necessity, and brought him after a manner under the strict and perempto∣ry terms of an Obligation, under a Necessity of being born, a Necessity of obedience, a Necessity of dying. Debuit taketh in all, & presenteth them to our admiration, our joy, our love, our obedience, & gratitude. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every way, and in all things, it behoved him to be made like unto his brethren.

We have run the full compass of the Text, and find our Saviour in e∣very [unspec 1] point of it like in all things. And now to apply it; If Christ be like unto us, then we also ought to be like unto him. and to have our As∣similation, our Nativity by analogy and rules of proportion answerable unto his. He was made like unto us, you will say, that he might save us: Yea, that he may present us to his Father by the virtue of his assimilation made like unto him: for without this he cannot save us. Behold, here am I,* 1.44 and the children which thou hast given me; holy, as I am holy; just, as I am just; humble, as I was humble. A man conformable to Christ is the glory of this Feast. Father,* 1.45 I will that they whom thou hast given me (and he gives him none but those who are like him) be where I am. Heaven hath received him: And it will receive none but those who are like him; Not those that name him; Not those who set his name to their fraud, to their malice, to their perju∣ry, to their oppression; Not those many Antichrists whose whole life is a contradiction to him. All that he requireth at our hands, all our grati∣tude, all our duty is drawn together and consisteth in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be like unto him. To be like unto him? Why? who would not be like un∣to him? who would not be drawn after his similitude? Like him we all would be in his glory, in his transfiguration on mount Tabor: oh by all means build us hear a Tabernacle! But to be like him in the cratch, like him in the wilderness, like him in his daily converse with men, like him in the High priests hall, like him in the garden, like him on the Cross, this we like not; here we start back, and are afraid of his countenance. In humility, in hunger, and sweat, in colours of blood, few there be that would be drawn. But if we will be his Brethren, this is the copy we must take out, these be our postures, these our Colours: bathed in his blood, 'tis true; but withal, bathed in the waters of affliction, bathed in our tears, bathed in our own blood. We walk honestly, as in the day, in that day which he hath made: We have our agony in our contrition; and in our regeneration we hang upon the cross: There our lusts and affecti∣ons are fastned as it were with nayls, and their strength taken from them, that they cannot move in any opposition to Christ: but our Anger turn∣eth

from our broth••r, who is like him; and is levell'd on sin, which is most unlike him: Our Love shutteth it self to the world, and openeth it self to receive him. The hardship we undergo bringeth in our fellow∣ship with him. Our suffering with him doth assimilate us, and in a man∣ner deify us. Our following him in all his ways draweth us as near to him as Flesh and Blood can approach. And our joy, our greatest tri∣umph, is in this our Assimilation. Thus we come forth like unto him.

[unspec 2] In the next place, as he was made like unto us, so are we made like un∣to him. We are not born so, nor so by chance: We cannot think our selves, nor talk our selves into his likeness, nor will he imprint it in us whilst we sleep, or do worse. This picture, this resemblance is not drawn out with a thought or a word. How many be there who bear Christ's name, yet are not like unto him, because they will not be made so? Christians they are sine sanguine & sudore, without blood or sweat; drawn out not by an obedient will, but a flattering phansie. They struggle not with temptation; for they love it: They fight not against their flesh, but nourish and cherish it, and make it their labour and ambition to please it: They have no fear, no trembling, no agony, no cross. Nay, they beat their fellow-servants, and persecute them, because they are like Christ. They crucifie him in his members every day, and yet present themselves to the world as his children, as the very pictures of our Savi∣our. These are so soon like him, that they will never be made so. When we see men fast and pray, not that they have done evil, but that they may do more; (the Pharisees did so;) when we see men bowing before Christ, even when they are ready to lift up their heel against him; when we hear them cry Hosanna to day, and Crucifie him to morrow; (the Jews did so:) when we see men follow Christ as his Disciples, and call him their Master, and then sell him for some pieces of silver, deliver him to their Lusts, their Ambition, their Covetousness; (Judas did so, the Son of perdition, and so nothing like unto a Saviour:) when we see men wash their hands as if they were clear of all guilt, and yet in a tumult leave Religion to be torn in pieces and trod under feet, and so that they can make their peace, care not what becometh of Christ; (Pilate did so:) when we see men tempting Christ to turn stones into bread, to do that by miracle for which he hath fitted ordinary proper means; (the Devil did so:) when we see these men (and the world is full of such) shall we say that they are like Christ? We may say as well that the Pharisees were like him, that the Jews were like him, that Judas was like him, that Pilate was like him, that the Devil himself was like him, as they. No: a Chri∣stian is not so soon made up, doth not grow up a perfect man in Christ in a moment. For though our first conversion be in an instant, yet it is not so in an instant but that it is wrought in us by means; and a new making there is, whensoever we are made Christians. To be like unto Christ is a work of time, and we grow up to this similitude by degrees. Our Faith meeteth with many rubs and difficulties to pass over: For how of∣ten do we ask our selves the question, How should this be? And then when by prayer and meditation and continued exercise of piety we have got the victory, we build and establish our selves in our most holy Faith. Our Hope, what is it but a conclusion gathered by much pains and experience, by curious and watchful observation, by a painful peregrination through all the powers of our souls and actions of our life? And when with great contention we have settled these, and see an evenness and regularity in them all, then we rest in hope. And for our Charity, it is called the la∣bour and work of Charity: We must force out the love of the World be∣fore

we bring in the love of our Brethren. We must deny our cove∣tousness, before we can give a peny; deny our appetite, deny our selves, before we can taste of the powers of the world to come. We must main∣tain a tedious war against the flesh, and be unlike our selves, before we can be like unto Christ. As he was made like unto us, so must we be made like unto him. And this is our union with him: So we are made one, e∣ven as he and his Father are one.

To draw the Parallel yet nearer; As there was a debuit upon Christ, [unspec 3] so there is upon us. As it behoved him to be made like unto us, so it beho∣veth us to be made like unto him. In the volume of the book it is written of him, and in the same volume we shall find it written of us, that we should do God's will, and have his law in our hearts. And in this, as in o∣ther things, Nihil priùs intuendum quàm quod decet; our first thought should be, What will become us. To see Nero an Emperour with his fiddle or harp, or in his buskins acting upon a stage, to see Domitian catching of flyes, or Hercules at the distaff, what an incongruous thing is it? An humble Christ, and a proud Christian; a meek Christ, and a bloody Christian; an obedient Christ, and a traiterous Christian; Christ in an agony, and a Christian in pleasure; Christ fasting, and a Christian rioting; Christ on the cross, and a Christian in a Mahometical paradise, non bene conveniunt, there is no decorum in it, nothing but soloecisme and absur∣dity, which even offendeth their eyes who commit the same so boldly as if it carried with it some elegancy. No; we must act our parts with art and a decorum, do that which behoveth us. It is a Debt, a Debt we must be paying to our lives end, to our last breath; else we shall not take our Exit with applause.

Lastly, to draw the Parallel to the full; This duty is not onely Be∣coming, but Necessary. For if a kind of Necessity lay upon Christ, by his contract with his Father, to be made like unto us, a great Necessity will lie upon us, by our covenant with him, to be like unto him; and wo un∣to us, if we be not. It is unum necessarium, that one thing necessary: there is nothing necessary for us but it. For run to and fro through the world, and in that great Emporium and Mart of toyes and vanities find out one thing that is necessary, if you can. But it will not be, though you search it, as the Prophet speaketh, with Candles. Is it necessary to be rich?* 1.46 Be∣hold Dives in hell, and Lazarus in Abrahams bosome.* 1.47 Is it necessary to be noble? Not many noble are chosen. Is it necessary to be learned?* 1.48 Where is the Scribe? where is the disputer of this world? Every thing hath its Necessity from us, not from it self; for of it self it cannot shew any thing that should make it so. It is we that file these chains, and fashion these nayls of Necessity, and make her hand of brass. Riches are ne∣cessary, because we are covetous: Honour is necessary, because we are proud, and love to have the pre-eminence: Pleasure is necessary, be∣cause we love it more than God: Revenge is necessary, because we de∣light in blood. Lord, how many Necessaries do we make, when there is but one? one, sine quo non debemus, without which we ought not, and sine quo non possemus, without which we cannot be happy; and that is our being made like unto Christ, in whom alone all the treasuries of Wisdome and Riches and Honour, all that is necessary for us, are to be found.

And now, to conclude; We have two Nativities, Christ's, and ours; he made like unto us by a miraculous conception and we again made like unto him by the Spirit of regeneration. Ad illum pertinuit propter nos nasci; ad nos, propter illum renasci, saith S. Augustine. His love it was,

to be born for us; and our duty it is, to give him birth for birth, and to be born again in him. And then, as thou art merry at his Feast, he will rejoyce at thine, and even celebrate thy birth-day. Come, let us rejoyce, saith he: and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It was meet we should make merry: for these my brethren were dead,* 1.49 but are alive; they were lost, but are found. They were like unto the Beasts that perish, but they are now made like unto me. And as Christ had an antheme at his birth, a full quire of the heavenly Host praysing God, so shall we have at ours. There is joy and triumph among the Angels at the birth of a Christian, at his assimilation to Christ. For every real resemblance of Christ is an Angels feast. An∣gels and Archangels and Dominations and Powers triumph at our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the feast of our regeneration: They are glad spectatours of our growth in Christ, and rejoyce to see us every day become liker and liker to him: They would have us grow to ripeness and maturity, and be per∣fect men in Christ Jesus; that being made like unto him here, we may at last be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.50 equal to the Angels, and with Angels and Archangels and all the Company of Heaven cry aloud, saying, Salvation, Honour, Power, Thanksgiving be unto him that was made like unto us, and now sitteth upon the throne, even to the Lamb, for evermore. Amen.

Notes

• * 1.1

  Vel ab ipsis A∣postolis, vel ple∣nariis Conciliis instituta, &c. Aug. p. 118.
• * 1.2

  Job 12.20.
• * 1.3

  Psal. 49.20.
• * 1.4

  1 Cor. 3.23.
• * 1.5

  Impossibilitas juris.
• * 1.6

  Isa. 63.1.
• * 1.7

  Psal. 62.9.
• * 1.8

  o Nazianz. Orat 43 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 103.21.
• * 1.9

  Heb. 3.5, 6.
• * 1.10

  Matth. 8.29. Luke 4.41.
• * 1.11

  Matth. 27.54.
• * 1.12

  1 Tim. 3.16.
• * 1.13

  Matth. 3.17. & 17.5.
• * 1.14

  Luke 1.32.
• * 1.15

  John 10.30.
• * 1.16

  Naz. Orat. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Isa. 53.8.
• * 1.18

  Luke 2.34.
• * 1.19

  Orat. 38.
• * 1.20

  1 Joh. 1.1.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phot.
• * 1.22

  Matth. 2.11.
• * 1.23

  Psal. 40.6. Hebr. 10.5.
• * 1.24

  Naz. Or. 39.
• * 1.25

  Lombard,
• * 1.26

  De anima, ••.••.
• * 1.27

  Luk. 22.15.
• * 1.28

  Apud Phot. Bi∣blioth. Cod. CLXII.
• * 1.29

  Hum. Christi Gen.
• * 1.30

  Concil. 4. gene∣rale.
• * 1.31

  Epist. 3.
• * 1.32

  Cath. or c. 27.
• * 1.33

  1 Tim. 3.16.
• * 1.34

  1 Pet. 1.12.
• * 1.35

  Heb. 12.20.
• * 1.36

  Orat. 26.
• * 1.37

  John 5.39.
• * 1.38

  Rom. 9.5. Joh. 1.1.14.
• * 1.39

  Heb. 2.14.
• * 1.40

  1 Cor. 1.26.
• * 1.41

  Gregor.
• * 1.42

  Matth. 26.54. Mark 8.31.
• * 1.43

  Luke 2.49.
• * 1.44

  Hebr. 2.13.
• * 1.45

  John 17.24.
• * 1.46

  Zeph. 1.12.
• * 1.47

  Luke 16.
• * 1.48

  1 Cor. 1.26. — 20.
• * 1.49

  Luke 15. Psal. 49.20.
• * 1.50

  Luke 20.36.