XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

[illustration] blazon or royal coat of arms of England and Wales

HONI •…•…T QVI MAL Y PENSE

A SERMON Preached on Christmas-Day.

HEB. 2.17.

Wherefore in all things, it behoved him to be made like unto his brethren—

THis high Feast of the Nativity of our blessed Saviour is called by Saint Chrysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great Metropolitane Feast; For as to the chief City the whole Countrey resort, Thither the tribes goe up, saith David, even the tribes of the Lord, Psal. 122. So all the Feast-dayes of the whole yeare, all the passages and peri∣ods of our Saviours blessed oeconomy, of that great work of our Re∣demption; all the solemn commemorations of the blessed 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 Com∣passe upon this Deus similis factus, God was made like unto man; but if we remove the Compasse, and deny this Assimilation the In∣carnation of Christ, there will be no roome then for the glorious com∣pany of the Apostles; For the Noble Army of Martyrs, the Cir∣cumcision is cut off, the Epiphany disappears, 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,

Puer natus, a Child is born, the Son of God made like unto us, and you have wip'd the Saints all out of the Kalendar.

We will not now urge the solemn Celebration of it, that hath been done already by many, who have thought it a duty not onely of the Closet, but the Church, and a fit subject for Publique Devo∣tion, and upon this account Antiquity lookt upon it with joy and Gratitude, as upon a Day which the Lord had made, and Saint Austin commends this Anniversary Solemnity, as delivered to after-Ages either from the Apostles themselves, * 1.1 or decreed by Councells, and devoutly retain'd in all the Churches of the world. But we doe not now urge it; for when power speaks, every mouth must be stopped, Logick hath no sinews, an argument no strength, Antiquity no Au∣thority, Councells may erre, the Fathers were but children, all Churches must yield to one, and the first Age be taught by the last; speech is taken from the faithfull Counsellors, and judgement from the Aged, * 1.2 and but yesterday that monster was discovered, which the Churches for so many Centuries of yeares heard not of, and so made much of it, and embraced it, which they must have run from, or a∣bolisht, if their eye had been as cleare, and quick as theirs of after-Times. I doe not stand up against Power, I should then forget him, whose memory we so much desire to celebrate, who was the best teacher, and the greatest example 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 Ho∣ly-day, and he may offer up in it the Sacrifice of prayse and Thanks∣giving to the blessed Son of God; who came and dwelt amongst us, and was made like unto us, which is the onely End of the Celebra∣tion 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 ti's preached in the great Congregation; but it sounds better, and is heard further, and is the sweeter Musique, when all the people say Amen; when with one heart, and one soule, and in one place they give glory to their Saviour, who that he might be so, factus est similis he was made like unto them.

Wherefore in all things it behoved him to be made like unto his Brethren.

My Text is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a principle in Divinity, and is laid down unto us in the forme of a Modall proposition, which, as we are taught in our Logick, consists of two parts, the Dictum, and the Modus; 1. the proposition, Christ is made like unto us; 2. the modification, or qualification of it with an Oportuit, or Debuit, It behoved him so to be: In the Dictum or proposition our meditations are directed to Christ and his Brethren, and we consider, quid Christus, quid nos, what

Christ is, and what we were. God he was from all eternity, in the fulnesse of time factus similis, made like unto us.

Nos viles pulli, nati infoelicibus ovis.

We miserable naked sinners; Enemies to God, at such a distance from him, so farre from the least participation of the Divine Nature, that we were fallen from the Integrity and first Honor of our own, facti similes made like indeed, but if a Prophet, and a king, if David draw our picture, similes jumentis quae pereunt, let our sorrow and shame interpret it like to the Beasts that perish, but now facti filii Dei by Christs assimilation to us, made like unto God, exalted by his Humiliation, raysed by his descent, magnified by his minoration, Candidati Angelorum, lifted up on high to a sacred emulation of an Angelicall estate; with songs of joy and Triumph we remember it, and it is the joy of this Feast fratres Domini, the Brethren of Christ.

Thus with a mutual aspect Christs humility looks upon the exalta∣tion of our Nature, and our exaltation looks back again upon Christ, and, as a well made picture lookes upon him that looks upon it, so Christ drawn forth in the similitude of our flesh looks upon us, whilst we with joy and Gratitude have our eyes set upon him: They an∣swer each other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 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 will fill up the of∣fice 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 Redee∣med; his obedience lifted him up to the crosse, and ours must lift us after him, and be carried on by his to the End of the world; And as we find it in Relatives they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is a kind of Conver∣tency 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, saith the Apostle, 1 Cor. 3. and Christ Gods. And in the last place, the modification, the Debuit, It behoved him, carries our thoughts to those two common Heads, or places, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Conveni∣ence, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Necessitie of it, and these two in Civil Acts are one; for what becomes us to doe, we must doe, and tis ne∣cessary we should doe it: what should be done, is done, and it is im∣possible it should be otherwise say the Civilians, because the law supposeth obedience, * 1.3 which is the Complement and perfection of the law; and this Debuit looks equally on both, both on Christ, and his Brethren, if in all things it behoved Christ to be like unto his Bre∣thren, which is the benefit, Heaven and Earth will conclude, men and Angels will inferre Debemus, that it behoveth us to be made like unto Christ, which is the Duty.

My Text then is divided equally between these two Termes Christ and his Brethren: That which our devotion must contem∣plate

in Christ is, First, his Divine: 2. his Humane Nature: 3. the union of them both; for 1. we cannot but make a stand, and enquire quis ille? who he was who ought to doe this; and in the 2. place en∣quire of his Humane nature; For we find him here flesh of our flesh and Bone of our Bone, Assimilatum made like unto us; what can we say more? Our Apostle tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all things, and then will follow the union of them both exprest in this passive fieri in this his assi∣milation, and the Assumption of our Nature, which all fill us with admiration, but the last rayseth it yet higher (and should rayse our love to follow him in his Obedience) quod debuit, that it behoved him that the dispensation of so wonderfull, and Catholique a benefit must be Translated tanquam ex officio, as a matter of Duty. The end of all, is the end of all, Our salvation, the end of our Creation, the end of our Redemption, the end of this assimilation, and the last end of all, the glory of God, which sets an oportet upon Man as well as upon Christ, and then his Brethren and he will dwell together in u∣nity: Onely here is the difference, our obligation is the easiest, tis but this, to be bound and obliged with Christ, to set our hands to that bond, which he hath sealed with his Bloud; no heavy Debet to be like unto him, and by his condescension so low to us, to raise our selves neerer to him, by a holy and diligent imitation of his obedi∣ence, which will make up our last part, and serve for application.

And in the first place, we aske with the Prophet, quis ille? who is he that cometh? who is he that must be made like unto us? what is done? and who did it? of so neere a relation, that we can hardly ab∣stract the one from the other; and if one eye be leveld on the fact, the other commonly is fixed on the hand that did it; Magnis nego∣tiis ut magnis Comediis edecumati apponuntur actores; Great Bur∣dens require equall strength to beare them, matters of moment are not for men of weak abilities and slight performance, nor every Actor for all parts; To lead Captivity Captive, to bring prisoners to Glory, to destroy Death, to shut up the gates and mouth of Hell, these are Magnalia, wonderfull things, not within the sphere of com∣mon Activity. We see here, many sonnes there were to be brought unto Glory at the 10. v. but in the way there stood sinne to Intercept us, the feare of Death to Enthrall us, and the Divell ready to devour us, and we, what were we? Rottennesse our mother, and wormes our Brethren, lay us in the ballance, lighter then vanity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men fallen below the condition of men, lame and impotent, not able to move one step in these wayes of Glory, living Dead men; quis no∣vus Hercules? who will now stand up for us? who will be our Cap∣taine? 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, neither the Angels, nor Moses returned; The Angels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in no wise, Glorious Creatures indeed they are, Cae∣lestiall

spirits, but yet Ministring spirits, in all purity serving the God of purity, saith Naz: not fit to intercede, but ready at his Beck, o 1.4 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 Darknesse; their light is their Obedience, and their fairest Elogium, Ye Angels, that doe his will; they were but finite Agents and so not able to make good an infinite losse, they are in their own Nature mutable, and so not fit a∣gents to settle them who were more mutable, more subject to change then they; not able to change our vile bodies, much lesse able to change our soules, which are as immortall as they, but are lodgd in a Tabernacle of Flesh, which will fall of it self, and cannot be raised a∣gaine, but by his power, whom the Angels worship; In prison we were, and Cui Angelorum? written on the doore; miserable Cap∣tives, so deplorably lost, that the whole Hierarchie of Angels could not help us.

And if not the Angels, not Moses sure, though he were neerest to God, and saw as much of his Majesty as Mortality was able to bear; the Apostle tells us, he was Faithfull in his House 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a ser∣vant, but Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a sonne; smite he did the Aegyptians, * 1.5 and led the people like sheep through the wildernesse, but he who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Captaine of our salvation as he is stiled at the 10. v. was to cope with one more terrible then Pharoah and all his Host, to put a Hook into the Nostrills of that great Leviathan, to lead not the people alone, but Moyses himself through darknesse and death it self, able to uphold and settle an Angel in his Glorious estate, and to rayse Moyses from the dead. Not Moyses then, but one greater then Moyses; not the Angels, but one whom the Angels worship, who could command a whole Legion of them; or if a Pro∣phet, the great Prophet which was to come; if an Angel, the Angel of the Covenant, Certe hic Deus est; Ask the Divells themselves, and when he lived, they roard it out. Ask the Centurion and they that watched him at his Death, and they speak it with Feare and Trem∣bling: Truly this was the Sonne of God.

Christ then our Captaine is the Sonne of God; but God hath di∣vers sonnes, some by Adoption, and then he is made so; some by Nuncupation, and then he is but called so; and some by Creation, and then he is created so; for they who rob and devest him of his Essence, yet will yeild him his Title, and though they deny him to be God, yet will call him his Sonne. We must follow then the Phi∣losophers Method in his description of morall happinesse, proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of Negation, and to establish him in his right of fili∣ation tell you, he is not a Sonne, not Adoptivus filius his, Adopted sonne, who by some great merit of his could so dignifie himself, as to deserve that Title, which was the Dreame, or rather Invention of Photinus.

—Imitatur adoptio prolem.

Adoption is but a supply, a grafting of a strange Branch into ano∣ther stock, but he whose name is the Branch growes up of himself, of the same stock and root, Deus de Deo, God of God, very God of very God, made manifest in the flesh, 2. not Nuncupativus, his son by Nuncupation, his Nominall sonne, such a one as Sabellius, and the Patro-passiani fancied, as if the Father had been assimilated, and so called the sonne, impiously making the Father, the Sonne, and the Holy Ghost not three persons but three names: Lastly, not filius Creatus his Created Sonne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a meere Crea∣ture, and of a distira••t Essence from his Father as the more riged Arians, nor the most excellent Creature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in substance like unto the Father, but not consubstantiall with him, as the more moderate, whom the Fathers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, halfe Arians conceived; To these Heretiques we reply non est Filius Dei, he is not thus the sonne of God; and as Aristotle tells us, that his Morall happinesse is the chiefest good, but not that good, which the volup∣tuary fancieth, the Epicures good; nor that which ambition flyes to, the Politicians good; nor that, which the contemplative man abstracteth, an universal Notion and Idea of Good; so may the Chri∣stian by the same Method consider his Saviour his chiefest blisse and happinesse, and by way of Negation draw him out of these 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, This is my beloved sonne; we may suspect that voyce, when Photinus is the Echo, an Angel from Heaven said vocabitur, he shall be called the sonne of the most High. Our Faith starts back and will not receive it, if Sabellius make the Glosse; our Saviour himself speaks it, Ego & pater unum sumus, I and the Father am one. The truth it self will be corrupted, if Arius be the Commentator, to these we say he is not thus the Sonne of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.6 to contract the personality with Sabellius, or to di∣vide the Deity with Arius are blaspemies in themselves Diametri∣trically opposed, but equally to the truth. The Captaine of our sal∣vation is the sonne of God, begotten, not made, the brightnesse of his Father, streaming from him as light from light; his Image, not according to his humane Nature, 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 bright∣nesse from the light, as the Character from the Type, as the word from the mind, which yet doe not fully declare him; quis enarrabit? saith the prophet, who shall declare his generation? 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 expresse his will, as the word which was made

flesh, and pitcht his tent, dwelt amongst us, opened a Schoole as it were, to teach all that would learn the way unto Happinesse? or what expectient could Wisdome have found out so apt and powerfull to draw our Love out of these labyrinths and mazes wherein it wanders and divides it self, to take it from these painted and false Glories, and bring it back and fix it on that which is eternall, as this, to bow the Heavens and come down, and in our flesh, and as man to in∣struct men, to gaine them in their own likenesse, to tell them he was not that onely, which they saw, but of the same essence with his Fa∣ther, which they could not see? so that here is Majesty and Humi∣lity joyned, and united in one to draw them out of darknesse, into that great light, which shall discover and lay open unto them, the deformity, the ugliness, the deceitfulness of those flattering objects, in which our thoughts, desires, and endeavours met as in their cen∣ter. And if this infinite and unconceivable love of God in manife∣sting himself in our flesh, doe 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 Argu∣ment which men or Angels can bring, and no chaines can hold us, but those of Everlasting Darknesse.

And indeed his eternall Generation by it selfe would but little avail us, for Majesty is no medicine for our Malady, we who are children of the Time, have need of a Captaine which must be born in Time; we were sick of an Eritis sicut Dii, a bold and foolish ambition and affectation to be Gods: and this disease became Epidemicall, we all would be Independent, be our owne Law-givers, our owne God; Pride threw us down, and Nothing but Humility, the exinanition of the Son of God could raise us: And we may observe in the 7^th. of Esay, God bids Ahaz ask a sign not onely è coelo, from Heaven, but è terra, from the earth beneath, è profundis, from the lowest depth, quia utrumque copulavit (it is S. Basils note upon that place) because at the Union of the Godhead with our Nature, there was a neere Conjunction with Heaven and Earth. A sign from Heaven is a great Grace, but we would have a sign from earth too; and here we have it; Factus similis, he was made like unto his Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a God amongst Men, a God on the Earth is a signe indeed.

And therefore in the next place as he is Deus de patre, God of his Father, so he is Homo de matre, Man of his Mother; the Son of God and the Son of Mary. Will you have a sign? here it is, a signe to be adored, and a sign to be wondred at, and a sign to be spoken against, saith old Simeon, a sign è profundis, we may say from the deep abyss of his mercy. Ecce expectat 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, took of Man what he abounds with, to be Born, and Dye, digested into members, knit together with sinewes, built up with bones, covered with our 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 re∣deem him from Sin, and save him, and descend so low as the Grave, and 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 wonderfull condescention, a wonderfull fall from his Throne to the Womb, from his dwelling place on high to dwell in the Flesh, from his Angels Gloria in Excel∣sis, 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 Crosse, from riding on the Cherubin to the hanging on the Tet, Mirabilis descensus, this was a wonderfull 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 and measured out the Waters, that weighed the Mountains in scales? where was that voyce which thundered from Heaven, that mighty voyce which broke the Cedars of Li∣banus? where was that God that was from everlasting? Doe we not stand at gaze, and put on wonder? Doe we not tremble to say it? and yet to say it, as we should, is Salvation. Latuit in Humi∣litate majestas, That Majesty lay hid in Humility, that Power was in Frailty; That Hand in the Crotch, and in the Clouts, that Voyce in an Infant not able to speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Naz. * 1.7 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, our hands have handled him, saith S. John; He that was from everlasting had a beginning; he that was the Son of God Factus similis, 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 lo∣quamur. Our tongue will be as the pen of a ready writer, and run too fast, if feare do not hold it, and it is very dangerous to speak of that Majesty which is at such an infinite distance from us, that it is far safer 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 owne, 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, whatsoe∣ver

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, if he will take our likeness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he takes it in good part, * 1.8 and is well pleased to learn these words from us, because they are his own: Like a man, a man of sorrowes, 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 Appointed 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 darkly wrapped up in Types, veyled in Dreames, beheld in Visions, that he appeares in the likenesse of our Flesh, that he appeares, and speaks, and suffers in our Flesh, is the high prerogative of the Gospel. And here he publisheth himself in every way of representation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in our Image, or likenesse, in the forme of a servant, our very picture, a living picture, a picture drawn out to life indeed, such a picture, as one man is of another, 〈 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 Captaine to leade us, a Prophet to teach us, he is a Priest, and he is the Sacrifice for us, he is Bread to strengthen us; he is a vine to refresh us; he is a Lamb, that we may be meek, he is a Lyon that we may be valiant, he is a Worm, that we may be patient; he is a Doore, to let us in; and the way through which we passe into life; he is any thing, that will make us like him; sinne, and error, and the Devil hath not appeared in more shapes to deceive and destroy us, then Christ hath to save us. 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 Heretiques, nor the mis∣creant Turk, nor the Devil himself could reach, and blemish it; ne∣ver was righteousnesse in his verticall point, but in him, where it cast not the least shadow for envy or detraction to walk in, for a∣mongst all the Heresies the Church was to cope withall, we read of none that called his piety into question; and all this propter nos for our sakes; that in his Meeknesse we may shut up our Anger, in his Humility abate our Pride, in his Patience still and charm our Fro∣wardnesse, in his Bounty spend our selves, in his Compassion and Bowels melt our stony hearts, and in his perfect Obedience beat down our Rebellion: not in the Cloud, or in the fiery Pillar, not in Darknesse and Tempest, not in those wayes of his, which are as hard to finde out, as the passage of an arrow in the aire, 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 Hea∣then, who in Tatianus in plain terms tel the Christians they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betray too great a folly in believing it, but even Christians themselves and children of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Naz: calls them, ill lo∣vers of Christ, who did rob him with a complement, and to uphold his honour, did devest him of his Deity; and whilest with great shew of piety and reverence, they stood up to remove from God the Nature, they unadvisedly put upon him the weaknesse of man, drew him out to our distempers and sick constitution, as if God were sicut homo as man, like unto us in our worst complexion, who are com∣monly very tender and dainty what likenesse we take, and affect that similitude alone, which presents us greater, and fairer than we are; For our pictures present not us, but a better face, and a more exact proportion, and with it, the best part of our wardrobe; we are but grashoppers, but would come forth and be seen taller than we are by the head and shoulders; in the largenesse and height of an 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, or take the likenesse of a mortall; though he tell us so himself, yet we will not believe it, which is to measure out the immense goodnesse and wisdome of God, by our Digite and Scantling, by the imaginary line of a wanton and sick fancy, to bound and limit his determinate will, to teach God, and put our owne 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 Christian Faith, must shiver and flie to pieces.

Nos autem non sic: but we have not so learned Christ; not learned to abuse and violate his great love, and call it good manners, and then urge our fears, and unprescribed and ground∣lesse jealousies; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? shall his honour be the lesse because he hath laid it down for our sakes? * 1.9 shall he lose in his esteem because he fell so low for our advancement? 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 Sheepherd, 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, he lights a Candle, he 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 Ma∣jesty; Non erubescimus de Christo, we are not ashamed of the man Christ, expecting the leisure of nine moneths Travel, passing through and enduring the loathsome Contumelies of our Nature, born in a

Stable, cradled in a Cratch, wrapped up in Clouts, poor and despised, non de crucifixo Christo, not of our crucified Lord hanging on the Cross, but wonder heighteneth our joy, and joy raiseth our wonder, and we cry out with S. Austin, Oh prodigia! oh miracula! Oh prodigie, oh mi∣racle of Mercy! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! oh the strangenesse of this New Birth! with the Wise-wen, we open our Treasuries, and pre∣sent him gifts, and worship him as a King, though we finde him in a manger.

And this is signum è terra, a sign from the depth, from the low condition of our Flesh; factus similis, saith the Apostle, * 1.10 made like unto his Brethren; corpus aptasti mihi, saith he himself in the Psalm, 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, and was entrapped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the outward garment and vaile of his flesh, and venturing upon him as man found him a God, * 1.11 and striking at the First Adam was overcome with the Second, beat down and conquered with that blow which he levelled. But as he hath taken our Flesh, must he take our Soul too? may not his Divinity as A∣pollinarius fancied, 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. Hilaries Corporatio we must adde the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and if S. Hilaries incorporating of Christ will not reach home, their inhumanition will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 draw them toge∣ther, and unites them both, both body and soul; he came to save both, and both he took, to free the body from Corruption, and the soul from Sin, to refine our Drosse into Silver, and our Silver into pure Gold, to raise our Bodies to the Immortality of our Souls, and our Souls to the purity of the Angels, perfect God and perfect Man, of a reasonable Soul, and humane Flesh subsisting.

And now being made up of the same Mould and Temper, ha∣ving taken from man what makes and constitutes man, being the same wax as it were, why may he not receive the same impressions of Love and Joy, Grief and Feare, Anger and Compassion, affectus sensualitatis, even those affections which are seated in the sensitive part? Behold him in the Temple with a Scourge in his Hands, & you will say he was angry: Goe with him to Lazarus his Grave, and you shall see his Sorrow dropping from his eyes: Mark his eye upon Je∣rusalem, and you shall see the very bowels of Compassion. Follow him to Gethsemane, and the Evanglist will tell you, he began to be grievously troubled. Ecce tota haec Trinitas in Domino, saith Tertull. * 1.12 Behold here is this whole Trinity in our Lord; 1. Rationale, the Rationall part; for he teacheth what he learnt, disputes with the Pharisees, and instructeth the people in those wayes which reason

commends as the best and readiest to lead them to the End. 2. In∣dignativum, the Irascible power which breaths it self forth in woes and bitter Invectives against the Scribes and Pharisees. 3. Concupiscenti∣vum, the Concupiscible Appetite; for he desires, he earnestly de∣sires to eat the Passeover with his Disciples: We may be bold to say, and it is Gratitude, and not Blasphemy to say it; angry he was, and joy he did, and breath forth his desires, and grieve, and feare, si∣milis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like in all things, but with this huge difference; In all these no ataxie or disorder, not the least stoop nor de∣clination from reason; no storme in his Anger, no frensie in his joy, no woman in his Teares, no wanton in his Love, no coward in his Feare, like unto us in passion, but not bowed or misled by pas∣sion like unto us. In us they are as so many severall winds driving us to severall points; and almost at the same time, our Fear hath a relish of Hope, and our Hope is allayed with some Fear; our desires contradict themselves; we would and we would not, and we know not what we would have; our sorrow will ebbe out into Anger, our Anger flowes uncertainly, sometimes it swells into Joy if it be not checkt, and if it be, and we misse our end, it frets, and wasts, and consumes it self, and is neer lost in that flood of sorrow which it brought in; nunquam sumus singuli, we are never long the same men, but one passion or another rises in us, & troubles us a while, and so makes way for another, such a perplexed middle, such a lump of contradictions is man. Thus it is in us; but in him they are straight and even lines drawn to their right center: his anger on Sin, his love on Piety, his joy on the great Work he had to doe, his Feare was his Jealousie lest we should fall from him; when he grie∣ved it was that others did not so; when he seemed most moved, in better temper than we are when we pray. All our qualities he had, which were indetectabiles, as the Schooles speak, which implyed no defect of Grace, nor detracted from his all-sufficient satisfactory righteousnesse, poenam sine culpa, those affections which might make him sensible of Smart, but not obnoxious to Sin, and in him they were not properly passions, * 1.13 saith Eusebius Bishop of Thessalonica, but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 naturall operations, which did shew him to all the world, as it were, with an Ecce, Behold the man, and thus he condem∣ned sin in the flesh, Rom. v. 3. that is in those punishments which his flesh endured; he that tells us he was like unto us in all things, brings in his exception, at the fourth chap. v.3. yet without sin, for his miraculous conception by the holy Ghost was a sure and invinci∣ble Antidote against that poyson of the Serpent, and so presented him an innocent and spotlesse Lambe fit for a Sacrifice.

We have now filled up S. Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and found our Captaine God and Man Christ Jesus like unto us in all things; we have beheld him in intimis naturae, in the very bowels, as it were, and entrailes of

our nature, nay in sordibus naturae, in the vilenesse of our Nature; searching and purging the whole Circle and compasse of it, and working out our corruption from the very root; we have consider'd him in that height, which no mortall eye can reach, in his Divine na∣ture, and we have lookt upon him, where he might be seen, and heard, and felt in his Humane nature; we must now with a reverent, and fearfull hand but touch at the passive sieri, which points out to the union of both the Natures in one Person, the Apostle tels us, Debuit fieri similis, That it behoved him to be made like unto his brethren.

And to the apprehension of this union, as to the knowledge of God, we are led by weak and faint representations drawn from sen∣sible things, and we are led by negations, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the quomodo, is best answered by non hoc modo, not after this manner; Factus est, he was made like unto us, tis true, but not so as flesh and Bloud 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, not by any mutation of his divine essence, * 1.14 sine peri∣culo status sui saith Tertull. without any danger of the least alteration of his state, his glory did not take from him the forme of a servant, nor did this Assimilation lessen or alter him in that, by which he was equall to his Father, nor did the mystery of godlinesse bring any de∣triment to the Deity. G. Nyssen calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Tertullian, Deum carne mixtum in his Apologie, (and Austin, * 1.15 and Cyprian, and Irenaeus use the same phrase) a God mixt with our na∣ture, but not so as a drop of water cast into a vessel of wine, and tur∣ned into that substance, in which it is lost, as Eutyches fancied, but as the soule and body though two distinct Natures grow into one man, so did the Godhead assume the manhood without confusion of the Nature, or distinction of the persons; united as the Sunne and the light, saith Justin 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 burne; and two distinct effects, cutting and Burning; from whence ariseth one common effect, to cut burning, and to burne cutting; all which with all the representations which the wit of man can find out, can∣not expresse it, but leave us in our gaze and wonder, whilst the man∣ner of it is hid from our eyes, and removed further out of sight, then when we first lookt after it. Those beasts which came too neer to this mountaine, this high mystery, were strucken through with a Dart, and staggerd in the very attempt, and left to walk uncertainly in that mist and darknesse, which their too daring curiosity had cast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. saith Nazianzen, * 1.16 hot and busie wits they were; Arius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a subtill sophister; Nestorius of a quick wit and voluble tongue; Apollinarius, the stoutest Champion the Church had against Arius, in comparison of whom some thought the great Athanasius to be but a child in understanding (not to mention

Cer inthus, Valentinus, Eutiches) these pressing too forward upon this great mystery, were struck blind at the doore, and running con∣trary wayes, met all in this, that they ran the hazard of their own soules, and of that which should be as deare to them, the peace of the Church. Be not then too inquisitive to find out the manner of this union, for the holy Father seales up thy lips, that thou mayst not once think of Asking the question, * 1.17 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 be∣ginning, and never make an end? Search the scriptures, for they are they that testifie of him, testifie that he was God blessed for evermore; that, that word which was Godw, as also made flesh, that he was the Son of God and the Sonne of man, the manner how the two Natures are united is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.18 unsearchable, unfoordable, and the knowledge of it, if our narrow understandings could receive it, would not adde one haire to our stature, and growth in Grace; that he is God and man, that the two Natures are united in one person, who is thy Saviour and mediator, is enough for thee to know, and to rayse thy nature up to him. Take the words as they lye, in their Native pu∣rity and simplicity, and not as they are hammered and beat out, and stampt by every hand, by those who will be Fathers, not Interpre∣ters 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 im∣perfect Christ, a half Christ, a created Christ, a fancied 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 poore and miserable comfort of Conjecture, in that, which so far as it concerns us, is so plain and easie to be known. Doe thoughts arise in thy heart? do doubts and difficulties beset thee? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Justin Martyr, thy Faith is the solution, and will soon quit thee of them, and cast them by; thy Faith not assumed, or insinuated in∣to thee, or brought in, as thy vices may be, by thy education, but raised upon a holy hill, a sure foundation, the plain and expresse 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, and circumscri∣bed; Immortall, yet dying; the Lord of life, and Crucified; God and man Christ Jesus. Amaze not thy self with an inordinate feare 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 lesse, because his mercy is great, nor doth his infinite love shadow or detract from his Majesty; for see, He counts it no dispa∣ragement to be seen in our flesh, nor to be at any losse, by being thus

like us; our Apostle tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there was a Decorum in it, and it behoved him to be like unto his Brethren.

Debuit; It behoved him.

That Christ was made like unto us, is the joy of this Feast, but that he ought to be, is the wonder and extasy of our joy; that he would descend is mercy, but that he must is our astonishment: Oportet and Debet are binding termes and words of Duty. Had our Apostle said, It behoved us that he should be made like unto us, it had found an easy belief, 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 us much; but to put a Debet upon the Son of God, to make it a Decorum, a beseeming thing for him to become Flesh, to be made like unto us; to set a Rubie in Clay, a Dia∣mond in Brasse, a Chrysolet in baser Metall, and say, it is placed well there, to worry the Lambs for the Wolf, to take the Master by the throat for the Debt of a Prodigall, and with an Oportet to say it should be so; to give a gift, and call it a Debt, is not out usuall language on earth: on Earth it is not, but in Heaven it is the proper Dialect, fixed up in Capitall letters on the Mercy Seat, the joy of this Feast, the Angels Antheme, Salvator Natus, 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, as deeply engaged as the party, whose surety he is.

And let us look on the aptnesse of the meanes, and we shall soon find that this Foolishnesse of God (as the Apostle calls it) is wiser than men, and this weaknesse of God is stronger than men, * 1.19 & that the oportet is right set. For medio existente conjunguntur extrema, if you will have extremes to meet, you must have a middle line to draw them toge∣ther, and behold here they meet, and are made unum, one, * 1.20 saith the Apostle, the proprieties of either Nature being entire, and yet mee∣ting and concentring themselves, as it were, in one person; Majesty puts on Humility; Power, Infirmity; Eternity, Mortality; by the one he dyes for us, by the other he riseth again; by the one he suffers as Man, by the other he conquers as God; in them both he perfects and consummates the great work of our redemption.

And this Debuit reacheth home to each part of my Text, to Christ as God. The same hand that made the vessell, when it was broken, and so broken, that there was not one sherd left to fetch water at any pit, to repaire and set it together again, that it may receive and con∣tain the water of life, ut qui fecit nos reficeret, that our Creation and Salvation should be wrought by the same hand, and turned about upon the same wheele.

Next we may set the debuit upon his person, and he is media per∣sona a middle person, and the office will best fit him, even the of∣fice of a Mediator; and then, as he is the Son of God, who is the Image of the Father, and most proper it may seem to him to repair that Image, which was defaced, and well neere lost in us. For we had not onely blemished this Image, but set the Devils face and su∣perscription upon Gods coyne; for Righteousnesse there was Sin; for Purity, Pollution; for Beauty, Deformity; for Rectitude, Per∣versenesse; for the Man, a Beast; scarce any thing left by which he might know us, venit filius ut iterum signet, the Son comes, and with his blood revives again the first character, marks us with his owne signature, imprints the Graces of God upon us, makes us current money, and that his Father may know us, and not cast us off for re∣fuse silver, shewes him his face.

Lastly, it reacheth the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the assimilation it self, and layes hold on that too; made like he was, and debuit, he ought to be so, to satisfie in the same nature which had offended, carnem gestare pro∣pter meam carnem, 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 the immense Ocean of his Divinity, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all things to be made like unto his Bre∣thren. Debuit looks on all his Godhead, on his Person, on his Assimilation. God, no Man or Angell; The second person in Tri∣nity, not the Father, or the holy Spirit; made like unto his Bre∣thren; his bare naked Divinity, though it might have saved us, yet it was not so fit, and at too great a distance for us. Debuit slumbers every storm, answers every doubt, scatters our feares, removes our jealousies, and builds us up in our most holy faith; Though he be God, though he be the wisdome of God, though he be the Son of God, yet debuit he ought to be made like unto us to restore his Creature, to exalt his Nature, and in our own shape and likeness, in our own flesh, to pay down the price of our Redemption.

So then debuit fieri, here is an aptnesse, and conveniency, but debet he ought, vox ista importat necessitatem, it behoved him, implyes also a kind of necessity. That God could be made like mortall man is a strange Contemplation, but that he would is a rise and exaltation of that; but debuit, that he ought, superexalteth that, and sets it at a higher pitch, but that he must be so, that necessity in a manner brings him down, were not his love as infinite as his power, would stagger and amaze the strongest faith; who would believe such a re∣port? But he speaks it himself, and it was the fire of his love that kindled in him, and then he spake it with his tongue, oportet, he must die, and if die, be born; not onely is, but would not would; but ought; not ought, but of necessity must be made like unto his Bre∣thren.

I say, a strange contemplation it is, for there need no such for∣cible tye, no such chaine of necessity to hold him, libere egit, what he did he did freely; nothing more free, and voluntary, more sponta∣neous then this his Assimilation; for as if he had slacked his pace, and delay'd his Fathers expectation, and not come at the appointed period of time, he suddenly cryes, Lo, I come, in the volume of thy book it is written of me, that I should doe thy will, oh God, Psal. 40.7.8. vers. he calls it his desire, and he had it written in his heart; Tis true, li∣bere fecit, this condescension, this his assimilation was free, and vo∣luntary, with more cheerfulnesse, and earnestnesse undertaken by him, then 'tis received now by us (it is our shame and sinne, that we dare not compare them; that he should be so willing to be like us, and we should be so unwilling to be like him) but if we look back upon the precontract which past between his Father and him, we shall then see a Debuit, a kind of necessity laid upon him, our Saviour him∣self speaks it to his Blessed mother, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.21 I must go about my Fathers businesse; we may measure his love by the De∣cree, that is, we cannot measure it, for the decree is eternall; before the foundation of the world was laid was this foundation laid an ever∣lasting foundation to lay Gold and Silver upon, all the rich & precious Promises of the Gospel, to lay our obedience and conformity to him, upon; and upon them both, upon his love, and our obedience raise our selves up to that eternity, which he hath purchased and promised to all his Brethren that are made like unto him. Infinite love, eternall love, that which the eye of Flesh may count a dishonour, was his joy, his perfection, his love, which put a Debuit upon him, a necessity, and brought him after a manner, under the strict and peremptory Terms of an obligation, under a necessity of being borne, a Necessity of obedience, a Necessity of dying; Debuit taketh in all and presenteth them to our Admiration, our joy, our love, our obedience, and Gra∣titude; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every way, and in all things it behoved him to be made like unto his Brethren.

* 1.22 We have now run the full compasse of the Text, and we find our Saviour in every point of it similem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ought to have our Assimilation, our Nativity, by the way of Analogy and by the rules of proportion, answerable to his. For to this end was he made like unto us, you will say, That he may save us; nay, but 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, and the Children which thou hast gi∣ven me; Holy as I am holy, Just as I am just, Humble as I was hum∣ble; A man conformable to Christ is the glory of this Feast. Father, I will that they whom thou hast given me (and he gives him none, but those who are like him) may 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 perjury, to their Oppression; not those many An∣tichrists, whose whole life is a contradiction to him: All that he re∣quires at our hands, all our Gratitude, all our duty is drawn together, and consists 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 unto 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 meanes build us here a Tabernacle; but like him in the cratch, like him in the wil∣dernesse, like him in his daily converse with men, like him in the High priests Hall, like him in the Garden, like him on the Crosse, here we start back and are afraid of his countenance: In humility, in hunger, in sweat, in colours of Bloud, few there be that would be thus 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 Bloud, tis true, but withall bathed in the waters of Affliction, bathed in our own teares, and bathed in our own Bloud; we meet and cope with the Devil in this our wildernesse; 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 Crosse; There our lusts and affections are fastned as it were with nayls, their strength taken from them, that they cannot move in any opposition to Christ, but our anger turns from our brother who is like him, and is levell'd on sin, which is most unlike him; our love shuts it self to the world, and opens it self to receive him; The hardship we under∣goe, brings in our fellowship with him; our suffering with him doth assimilate us, and in a manner Deify us; our following him in all his wayes drawes us as neer to him, as Flesh and Bloud can approch; and our joy, our greatest triumph is in this our Assimilation, and thus we come forth like unto him.

And in the next place, as he was factus made like unto us, so are we facti similes made like unto him; we are not borne so, we are not so by chance, we cannot think our selves, we cannot talk our selves into his likenesse, nor will he imprint it in us whilst we sleep, or doe worse; this picture, this Resemblance is not drawn out with a thought, or a word. How many be there who take his name, yet are not like unto him, because they will not be made so? Christians they are sine sanguine & sudore, without bloud or sweat, drawn out not by an obedient will, but a flattering fancy; they struggle not with Temptation, for they love it, they fight not against their Flesh, but nourish, and cherish it, make it their labour and ambition to please it; they have no feare, no Trembling, no Agony, no Crosse, nay they beat their fellow servants and persecute them, because they are like him; crucifie him in his members every day, and yet present

themselves to the world as his children, as the very pictures of our Saviour, and so soon like him, that they will never be made so. When we see men fast and pray, not that they have done evill, but that they may do more, (the Pharisees did so) when we see men bowing before him, when they are ready to lift up their heele against him, when we heare their Hosannas to day, and their Crucifyes to mor∣row (the Jewes did so) when we see men follow him as his Disci∣ples, and call him their Master, and then sell him for some pieces of silver, deliver him to their Lusts, their Ambition, their Covetous∣nesse, (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 Christ and his Religion to be tom in pieces, and trod under feet, and to make their peace, care not what becomes of him; (Pilate did so) when we see men tem∣pting Christ, to turn stones into bread, to do that by miracle, for which he hath fitted its ordinary proper meanes; (the Devil did so) when we see these men (and the world is full of such) shall we say that they are like unto Christ? we may say as well, that the Pha∣risees were like him, and the Jewes were like him, and Judas was like him, and Pilate was like him, and the Devil himselfe was like him, as they. No: a Christian is not so soon made up, does 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 meanes, 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 meets with many rubs and difficulties to passe over; For how often doe we ask our selves the question, How should this be? and then when by prayer and meditation, and our continued exercise in 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 peregri∣nation through all the powers of our souls, and actions of our life? and when with great contention we have settled these, and see an even∣ness and regularity in them all, then we rest in hope. And for our Charity, it is called the labour and work of Charity, for we must force out the love of the World, before we bring in the love of our Bre∣thren; we must deny our covetousness, before we can give a peny; de∣ny our appetite, deny our selves, before we can taste of the powers of the world to come; we must maintain 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, and we are made one, even as he, and his Fa∣ther are one.

To draw the Parallel yet neerer; as there was a debuit upon Christ,

so there is upon us, as it behoved him to be made like unto us, so it behoveth us to be like unto him: In the volume of the book it is writ∣ten of him, and in the same volume we shall finde it written of us, that we should doe his will, and have his law in our heart, and in this as in other things, Nihil prius intuendum, quam quod decet; our first thought should be what will become us; To see Nero an Em∣perour with his Fiddle, or Harp, or in his Buskins acting upon a Stage; to see Domitian catching of Flyes, or Hercules at the Distaffe; what an incongruous thing is it? An humble Christ, and a proud Christian; a meek Christ, & a bloody Christian; an obedient Christ, and a traiterous Christian; Christ in an agony, and a Christian in plea∣sure; Christ fasting, and a Christian rioting; Christ on the Crosse, and the Christian in a Mahometicall Paradise, non bene conveniunt, there is no decorum in it, nothing but Soloecisme & Absurdity, which even offends their eyes who commit the same, so boldly, as if it car∣ried with it some elegancy; no: debet, and oportet, we must act our parts with art, and a decorum, do that, which behoveth us, and it is a debt, and a debt which we must be paying to our lives end, to our last breath, and then we shall take our Exit with applause.

Lastly, to draw the Parallel to the full; Oportet, it is not onely beco∣ming us, 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 ne∣cessity will lie upon us, by our covenant with him, to be like unto him; a Necessity, and woe unto us, if we be not. It is unum necessa∣rium, it is that one thing Necessary, and there is nothing Necessary for us, but it. For run to and fro the world, and in that great Empo∣rium and Mart of Toyes and Vanities, find out one thing that is ne∣cessary, if you can, though you search it, as the Prophet speaks, with Candles: Is it necessary to be rich? Behold Dives in Hell, and La∣zarus in Abrahams Bosom. Is it necessary to be Noble? Not many noble are chosen. Is it necessary to be Learned? 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 chaines, and fashion these nayles of Necessity, and make her hand of Brasse: Riches are neces∣sary, because we are covetous; Honour is necessary, because we are proud, and love to have the preheminence; Pleasure is necessary, because we love it more than God; Revenge is necessary, because we delight 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 possumus, without which we cannot be happy, and that is our assimilation, and being made like unto Christ, in whom alone all the Treasuries of Wisdome, and Riches, and Ho∣nour, all that is necessary for us, are to be found.

And now, to conclude, we have two Nativities, Christs Nativity and ours; he made like unto us by a miraculous Conception, and we again made like unto him by the same spirit of Regeneration, ad illum pertinuit propter nos nasci, ad nos propter illum renasci, saith S. Austin: 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, 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, but are alive, they were lost, but they are found; they were like unto the Beasts that perish, but they are now made like unto me: Ands as Christ had an Antheme at his Birth, a full quire of the Heavenly Host praysing God, so shall we at ours, Joy and Triumph at the birth of a Christi∣an, at his assimilation to Christ; for every reall resemblance of Christ is an Angels feast, and Angels, and Archangels, and Domina∣tions, and Powers, shall triumph at these our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an this Feast of our Regeneration, and be glad spectators of our growth in Christ, rejoyce to see us of the same mind, every day liker and liker to him, till we grow to ripenesse and maturity to be perfect men in Christ Jesus, and being made like unto him, at last be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equall 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 sitteth upon the Throne, and to him that was made like unto us, 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

  Impossibilitas juris
• o 1.4

  Nazianz. Orat. 43.
• * 1.5

  Heb. 3.5.
• * 1.6

  Naz. Or. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Nazianz. orat. 38.
• * 1.8

  Naz. 16. ••b.
• * 1.9

  Naz. ib.
• * 1.10

  Psal. 40.
• * 1.11

  Naz. Or. 39.
• * 1.12

  Tert. de Anim. c. 1.
• * 1.13

  Euseb. Episc. Thessal. apud Phot. Biblioth. cod. CLXII.
• * 1.14

  Basil de Hum. Christi Gen.
• * 1.15

  Greg. Nyssen. Cath. or. c. 27.
• * 1.16

  Naz. orat. 26.
• * 1.17

  Just. Mart.
• * 1.18

  Basil. ib.
• * 1.19

  1 Cor. 1.25.
• * 1.20

  Ephes. 2.14.
• * 1.21

  Luke 2.49.
• * 1.22

  The applicati∣on.