First, Who it is that cometh▪ the Person here spoken of, the Son of David.

This was the whole Cities Question at verse 10^th. [Page 5] And when he came into Jerusalem all the City was mo­ved, saying, Who is this? But God had shewed it be­fore out of the mouthes of Babes and Sucklings, ve­ry Children, properly so call'd, and of the poor ig­norant People, who were as Children. Their Under­standings were first enlighten'd, their Tongues in­trusted to declare and welcome Christ, as the Son of David, the Messiah and Saviour of the World. And this is most commonly the Method of God Almigh­ty in making himself known unto men, that which he hides from the Wise and Learned, he reveals un­to the Simple and Lowly. The Holy Spirit for the most part taking up his Inne, as wise Travellers do theirs, not the fairest and most frequented, but the more private retir'd; where though there's less Magnificence, there's also less Pride, and more Ac­commodation and Regard. So here he passes by the Potent Priest and Pharisee, fill'd with Ambition, and the conceit of their own Sanctity and Knowledge, possest with the love of Riches, and the like, and turns in to the humble, vacant, disinteressed Multi­tude, whose Hearts were rasae tabulae, so many fair Tables, without blur, without scrowl, and fit for any Inscription.

This Question, Quis est hic? Who is this? was not [Page 6] a question of Ignorance, but Malice; of Persons Uninform'd, but full of Envy. 'Twas like that of his Countrymen of Nazareth, Non hic est fabri filius? Is not this the Carpenters son? They saw his words full of Grace, and his works of Wonder, that all his Per­formances were truly Divine; but because Joseph was his reputed Father, and Mary his Mother, be­cause his Breeding and Parentage were not equal to the Glories manifested in him, they would not ho­nour him as a Prophet; but chose rather not to know him, than to believe in him; and to be offend­ed at him, than to confesse him. After the like man­ner the Priests and Pharisees here, because our Lord came not such a Person, and after such a Fashion, as they had foolishly fancied, their Messiah would come, a mighty Prince, inviron'd with Armies, pow­erful to promote them to Honour and Riches; but a poor Prophet calling them to the like Poverty and Humility with his own; to Righteousness, not to Greatness; to take up the Cross, and not the En­signs of Magistracy, they would not acknowledge him; but deny'd the Original, because it resembled not a false Copy; rejected the Eternal Son of God, because he was not like the Bastard Childe of their Carnal Brains. And, Who is this? signifies not, [Page 7] who is this that we have never heard of, or seen? Or, who is this that usurps such honours which the Scriptures allow to no man, no not to the Messiah? But, who is this that we abhor? who is this our A­version? who is this that defrauds our Expectati­ons? that grows daily greater, and makes out his Pretences in spight of our Opposition?

That Christ was to be the Son of David, to de­scend of the Seed and Linage of the ancient Kings of Judah, that God out of the old Stock or Root of Jesse which now through length of time seem'd decay'd, and doted, seare, and dead, would cause to grow up a branch of Righteousness to execute Judgment and Justice in the Land, was a truth asserted from all antiquitie; And not only Esay and Jeremy, who in expresse terms speak it, but as Saint Peter says, all the Prophets bare witnesse to it. And the later Doctors in our Saviours daies universally allow'd the Tradition, as is seen by the answer of the Pha­risees to the question our Lord asked them con­cerning himself: What say you of Christ? whose Son is he? And they said, the Son of David. But then that Christ was this Son of David, this Branch so long foretold and expected, though his Extraction and Genea­logy, his words and works, his life and death, did [Page 8] quadrat and close with all the Accounts, Predicti­ons and Tipical Representations of the Messiah in the Law, and the several Lines drawn from the mouths of so many Prophets of different ages exactly con­center'd in his Person; yet none but the dispassio­nate and disinterressed would confesse and acknow­ledge; the Multitude here, and the People again elsewhere, or some more particularly inspir'd, as the two blind Men mention [...]d Matt. 9. 27. poor Bartimeus, and the like; who comparing the Mi­racles wrought by Christ, with the Prophecies that went of him, confidently made out this truth, Jesus thou Son of David have mercy on us.

And here we cannot enough admire the bounty of God to his faithfull Servants that do his will, and seek him with their whole heart; whom he does not only blesse and prosper while they are alive, but makes their Names and Memories illustrious by a renown'd Posterity long after they are dead. As he did not suffer Davids Soul to see corruption, even in the grave where all things perish, so neither did he suffer his Glory to see corruption after so many ages, when commonly all things are lost in oblivion, but reviv'd it by causing Christ to Spring from his Loines. Christ, indeed, had an other [Page 9] higher and nobler Generation, an Eternal, such as no man can declare; as the Prophet Esay sayes, Who can declare his Generation? This his Prime Generation was not from the Will of Man; but from the Power of the Spirit; he took Flesh of the Virgin, but not by Propagation, but by Adum­bration, and the Will of God: And therefore in re­spect of any humane Parentage on the Fathers side, he was liken'd to Melchisedec, who is introduc'd in Scripture without Parent, without descent, with­out Genealogy: for so it became him that was to be the Preacher of Purity to the World, that his ve­ry Generation should be also Pure. Yet I say so much was God pleased with the Heroical Vertue of David, so much was he a Man after his own heart, that he ordained, that that great Person, the Second Person in the Trinity, should be reckon'd to him as his Issue; that he that was indeed his Lord, as our Saviour also alledges as a strange Event, should notwithstanding become his Son! he will'd that the Son of his own Spirit, should be esteemed the Son of his servant! So true is that which God spake to Eli of old, and so exemplary a doctrine to all posterity, Honorantes me honorabo, those that honour me I will honour: Ye see what is done to him [Page 10] whom God honoureth, the very Saviour of the World counts it a piece of Nobility and Gentry, as I may so speak, to derive his Pedigree from Da­vid. The second Particular I observed was,

The purpose of Christs coming, to shew himself the King of Israel.

Thrice a year for three years together, as the custome was for all Israel, Christ had gon up to Jerusalem the chief City of the Jewes, and yet did never make any Overture, never shewed any Sem­blance, as if he had been King of the Jewes, before this last time of his entry. Nay hitherto he used all means to conceal his Title and Pretence, rather than to declare it. When they would have made him a King, he conveighed himself invisibly out of the presse, and did a Miracle, to avoid an Advance­ment. How comes he therefore now voluntarily to assume, what before he so sollicitously refused? How comes he to do a Miracle, that he might ap­pear a King, when he formerly did a Miracle not to appear one? Affects to have a Mounture whereon to ride; charms the owners Spirit that should surren­der it, hearing the Lord had need of it; inspires the Multitude to proclaim, what he forbad his Disciples to whisper; takes the whole state of it upon him, [Page 11] affirms it to Pilate, when he asks him concerning it. Affirms it I say, though in a Ceremonious way of affirmation usual among the Jewes, Art thou the King of the Jewes? Thou saist it, says he. Which was as much as if he had answered, I am indeed that which thou sayst. Only he makes here the Que­stion it self go for the Answer, and the Demander asking the truth, in honour to him, he makes the affirming of it, as it were also, to proceed from his mouth. As in the case of a negative Answer, the more Civill among us, choose rather to returne an Excuse for their dissenting, than a flat No, or Denial to the thing that was inquir'd.

I say it was very strange, that Christ should thus voluntarily assume that Dignity, which he had so obstinately refused: but it was much stranger yet, that he should assume it at the season he did, at the Eve to his Passion, when he began to see [...], the Crosse standing at the door in ex­pectance of him! Is this a time, says the Prophet to his servant Gehazi, to take money, and to buy Vine­yards? when the Lords anger was upon the land, and the enemy daily expected. So was this a time to lay claime to a Kingdom, when a mans Hour of Death approacht? To put on the Royall Ensignes, [Page 12] when he was to suffer as a Criminal? as if he would present himself to the Executioner, after the man­ner the Sacrifices of old were brought to the Priests, with Garlands and gilded Horns. as Salvian says, Ornatur ad poenam, coronatur ad supplicium, he was invested in royal Robes to be Crucified, he was made a King to suffer Death. This Hour, in the Worlds judgment, so Incongruous to accept a Crown, was yet the Season that he made choice of; and he refused all Advancement, till he was upon the point to be lifted-up on the Crosse. But as God says in the Prophet, My thoughts are not your thoughts, neither are your waies my waies. So we may say of Christs Times and Seasons, that they suited and ac­corded not with those of men, but he had an Hour and Opportunity peculiar and particular for his Actions which differ'd from the Vulgar apprehen­sion. When his Mother prompted him to turne the Water into Wine, My hour, says he, is not yet come. A­gain when his brethren mov'd him formerly to go up to Jerusalem, saith he, Your time is alwayes, but my time is not alwayes. And the like thing may be said of his Non-acceptance of the Kingdom when the peo­ple offer'd it, His Hour for that purpose was not yet come, He had not fully yet Preach'd the Gospel [Page 13] through the Cities of Judea, he had not clear'd his Title to the Kingdom by Signs and Wonders, ful­fill'd the Prophecies that were of him, and the other intermediate Works injoyn'd him by the Father: and he would not abruptly seize the Soveraignty, till all was prepar'd for it; usurpe it, till he had made out his Pretence: rule over a people, that knew him not to be their Prince; and exact their obe­dience, before they understood his Authority. But when he had prov'd himself the Son of God, then he first declar'd he was the Heir and Successor of David; and well he might be allow'd to be the King of Israel, when he had shew'd himself to be the Lord of Heaven and Earth, and all the King­doms of the World.

And this is Gods Method in ruling the World, he does not require from men, before he has given to them; he exacts not their Faith, till he has first enlighten'd them; demands not their Obedience, till he has taught them his Laws, and given them his Grace: But after these things if they pay him not humble and ready submission, if his Subjects refuse yet to acknowledge his Dominion, he will cause the Rebels, as 'tis Luke 19. 27. To be brought forth to Judgment, and those that would not that he [Page 14] should reign over them, shall be slain before him; who could not brook his Scepter, shall feel his Sword, and undergo his Vengeance.

But here in the next place we are to demand, what Kingdom it is that Christ assumeth? that the Prophets foretold, and the People congratulate? for we shall find, that the Multitude here speak one thing, and the Spirit in them means another. The People hoped that Christ would presently shew himself such a King, as I lately said the Pharisees fancy'd, one that should visibly ascend the Throne of David, restore the temporal Kingdom only with greater Glory than in the Patriarchs daies, as their words also plainly declare in the parallel place of Saint Mark, where they cry, Blessed is the Kingdom of our father David! But Christs coming at this time was with far other Designes, to claim a Spiritual Kingdom in the Soules and Hearts of men; -Illa ut Dominetur in aula, that he might bare sway in these Palaces. Says the Psalmist, A Scepter of Righteousnesse is the Scepter of thy Kingdom, thou hast loved Righteous­nesse and hated Iniquity. Such a Scepter as a Prophet might wield. The People congratulate him as an Anti-Cesar, a King that should deliver from the subjection of the Romans. But what says he of his [Page 15] Coming? For this purpose came I into the World, to destroy the Works of the Devil, to be an Anti-Lucifer, and to lead this his Captivity captive.

And we are to look here upon the Peoples Joy from their imagination of an Earthly Kingdom, as on the Infirmity and Feebleness of Natural Mens Affections, who count no Blessings worthy the congratulating, but Temporal; Secular Prosperi­tie, Worldly Greatness, Outward Splendor, the Complacency of the Senses, and the like, are the things only which transport and ravish; Christs Spiritual Scepter, his Dominion in the Soul, a Crown of Immortality and Glory, are look [...]d upon as so many Melancholy Metaphors without reality, without relish: that Felicity is only desireable, which the World admires; and that held truly a Kingdom, where Voluptuousness reigns.

But yet we are not so to take this Doctrine of Christs Spiritual Kingdom as if he had no Tempo­ral Kingdom at all: for that Prophecie cited by Saint Peter Act. 2. 30. God has sworn with an oath to David, that of the fruit of his Loyns, according to the flesh, he would raise up Christ to sit on his Throne. And again, that the Kingdom of Christ should be of much greater extent than that of his father David, [Page 16] Even over all the Nations of the Earth; are to be in­terpreted literally, if due regard be had to the time of their fulfilling. Neither did Christ, when his Disciples ask'd him of his Temporal Kingdom, wholly disclaim it, but checkt their curious In­quiry after it. 'Tis not for you, sayes he, to know the Times and Seasons, which the Father has kept in his own Power. Therefore, distingue tempora, distin­guish but the Times, and the same thing which at one time is false, at another may be true. Christ at this Time, when he enter'd into Jerusalem, had no Temporal Kingdom: but after he ascended into Heaven, he had one Visible and Glorious, even unto the eyes of men. And though he professes in the Dayes of his Humiliation, that he came not to be minister'd unto, but to minister; yet after his Ex­altation, he claims the Ministration of all men, even of the greatest Princes: and that is fulfilled which the Prophet sayes, All Nations shall do him service. Sayes our Lord after his Resurrection, All power is given to me both in Heaven and Earth. He had this power originally before, but then he first executed it in the Capacity of God and Man, in the Capacity of the Son of David, and the pro­phecy'd King of Israel.

[Page 17] And if we shall regard the Events in the World since the preaching of the Gospel, we shall find, that no one of the four, which are usually call'd the four Universal Monarchies, was ever so vastly, so universally extended, as the Monarchy of Christs Kingdom; but as Moses Rod devour'd the Rods of the Magicians, so I may say, has Christs Scep­ter swallow'd up all the Scepters of the Kings of the Earth: and as heretofore the Nations flow'd so ge­nerally into the Roman Empire, that it was not un­deservedly said, Orbem jam totum victor Romanus habebat, the Victorious Romans have made them­selves Masters of the whole World, there being no Nation that was not subdued by them, which they thought worthy to march against with an Army, and if any were exempt, 'twas because they were also despis'd: so much more may it be said of Christs Empire, That it comprises the whole World, see­ing that very Globe or Orb of the Romans it self, is contain'd within the Globe or Orb of Christs; neither is there that Climate to be found, in which there are not those that do bow the knee in adorati­on to the King Christ, and erect the Cross in token of his Dominion. It is enough when we can say, that there is no Sun, where there is no Church; and [Page 18] if there be a People that know not Christ, 'tis be­cause themselves are unknown.

They therefore, who have so much doted on the Fift Monarchy, and out of Scripture misinterpreted will bring down Christ again from Heaven, to Reign a thousand years on a Temporal Throne up­on Earth, they seek for that in Future Ages, which is already eminently perform'd in their sight, and fulfill'd in Story; and it may be said to them of the Temporal Kingdom of Christ, what he said once of his Spiritual, That it comes not with Obser­vation. No, not with the Observation of any thing that's Future: but rather is discern'd to be now Currant and Instant upon us, both by the Obser­vation of what is past, and what we daily see. And however the Prophecies may seem to intimate some Secular Way of Christs executing his Temporal Kingdom, and that the Jews and others think they degrade the Messiah, if they make him not an Earthly Prince, yet no Grandure of an Earthly Prince can reach to the Majesty of the Messiah, as 'tis spoken of in Scripture, or fulfil those very Pre­dictions they stand so much upon, after so Glori­ous a Manner as Christ has fulfilled them. Who undoubtedly did a more Wonderful and Illustrious [Page 19] thing, in that he Reign'd ore the World after his Decease, than if he had done it in the Dayes of his Flesh; I say, he did a more Wonderful and Illustrious thing, in first Dying, and after that, Rising again, and subduing, and ruling the Nati­ons of the Earth, and being adored ever after as God, than if for a few years only he had Domi­neer'd like a Caesar, or a Xerxes, and then Inglori­ously have confessd his Mortality, expired, and given place to another. And this is the High Pre­rogative of Christ, which Saint Peter, Act. 5. 30. so powerfully urges to convert his Unbelieving Crucifiers: The God of our fathers, sayes he, raised up Jesus, whom ye slew, and hanged on a tree, Him hath God exalted with his right hand to be a Prince and a Saviour. And Christ being such a Prince or King as we have described, Let us see in the next place the State and Majesty with which he came to claim his Kingdom. Which is in the third Particular I observ'd,

The Manner, Pomp, or Equipage of his Coming.

If we read the Triumphs of the Ancient Ro­mans, nothing can be imagin'd more Magnificent, more Stupendious. They being the Works of a [Page 20] rack't Invention, and an immense Charge, the La­bour of many moneths, and the Business of several dayes, the Sun sometimes making his Course thrice about the World, before the several parts of the well digested Pomp could be pass'd through the Ci­ty. The People were to behold Models of the Towns and Fortresses they had conquer'd, the Ha­bits, Weapons, and other Warlike Harness and Engines of the Enemy; the vast heaps of their Treasure, rich Vessels, Pieces of curious Art, wild Beasts (if any such were found among them) their Princes, with their Wives and Children led in chains: in a word, whatever could heighten the Popular Joy by Wonder, Pity, or Contempt, was presented a Spectacle to them. After these follow­ed their own Victorious Army, Crown'd with Lau­rell, jovial, singing, and licentious; the Consecra­ted Herd for Sacrifice, with all the Trappings of a Pompous and Superstitious Religion. In the last place, the Happy Conquerour himself, mounted high on an Ivory Chariot imboss'd with gold, and drawn with Horses of a Matchless beauty, sought out in remote Provinces, and as Authors speak, led at their bridles by White and Silken Querries; ‘—Niveos ad fraena Quirites.’

[Page 21] Now if to this Majestick Pomp we shall oppose that of our Saviours entering into Jerusalem, as 'tis describ'd in the Mornings Gospel, it will shew like a Mock-Triumph, or Triumph in Burlesque. Which was a thing resolv'd on, and perform'd the same hour, countenanc'd and conducted only by a Company of poor Fishermen his Disciples, and a tumultuary Rabble of the Meaner Sort; for rich Tapestry and Pieces of Needle-work to adorn the Passage of the Triumph, the Coats of these poor people, and some Extempory Branches snatcht from Palm-trees there at hand, serv'd to strew the Way; instead of a Gorgeous Charret, the humble Con­querour came riding on a Asse, [...], as St. Chrysostom terms it, the most abject and despicable of all the Beasts of Burden.

But yet notwithstanding the Poverty and Mean­ness of those Circumstances, if we shall look into this Triumph of our Lord, as well as look upon it; consider it with the sharper Eyes of the Spirit, as well as glance on it with the mistie Eyes of the Bo­dy, we shall find, that with great reason, it was usher'd in verse 5. with an Admonition of Special Observation and Regard to be had to it; Tell the daughter of Sion, Behold thy King cometh unto thee [Page 22] meek and sitting upon an asse, and a colt the fole of an asse; and that it excell'd in Glory the Triumphs of all the Princes of the World. For though there was seen in it no Humane Invention or Cost, yet it was Order'd and Contriv'd by the Wisdom of the Eternal God; though 'twas resolv'd on and per­form'd in an Hour, 'twas prophecy'd of many Hun­dred Years before; though no heaps of Gold or Antick-plate were carried in it for ostentation, yet the Vertues and Miracles of the Conquerour, his holy Life and Doctrine were born, in a manner, before him, to the greater Admiration of the Be­holders; though no Models of demolisht Cities, or Kings led in fetters, afforded a Spectacle of ad­miration and compassion, yet the Kingdomes of Hell and the Grave were there shew'd, dispoil'd and ransackt, and Lucifer the Prince of Darkness him­self led in Everlasting Chains. And then the Joy of this Triumph, was not the Mourning of many Nations and People beside, but a Cause of Univer­sal Jubilee to the whole World; or yet to last only for a few days, but to continue even when the Sun and the Moon shall no longer be.

The Triumphs of Princes and Great Captains, are to boast their Glory and Magnificence, but [Page 23] Christs Entrance into Jerusalem, was not to shew a Triumph of the Vain things of this World, but a Triumph over them; not to Magnifie the Opinion of Riches, but to bring them into Contempt.

And this, and the like Passages of his Life, are not so much to be look'd upon in the Story and Fact, as in the Design and Purpose; as Saint Chry­sostom sayes of them, they are [...], a Rule of Christian Philosophy. At his Birth, when he was Worship't by some Kings, and fear'd by others, he was content to be found in a Man­ger; and in the dayes that he fed thousands with his Miracles, he chose often times himself to suffer Hunger. And this to teach the Great Ones of the World, to practise Self-denyal, in their highest Affluence and Abundance; to teach the Honoura­ble to be Humble; and the Mighty to be Meek; to use their Power, not for Pride and Ostentation, but for the Benefit of their Inferiors; to teach them to despise their Greatness, when others admired it; When the People envy or murmur at their Fe­licity, flatter or adore it, cry, as Saint Augustine makes them speak, Soli isti sunt, soli isti vivunt, these are the Men that Live, these are the only Hap­py, then to reflect on their Infirmities, and the [Page 24] Unstableness of their Condition, fear, and cast down their Souls. Outward Pomp and Magnifi­cence was annext to Kings, to preserve Reverence and Awe in the Vulgar, but not to puff up their own Spirits: That Great Person that is Proud and Arrogant from the Contemplation of his Power and many Attendants, shews a Plebian Spirit, in a Royal Fortune; that is too High, to be Courteous, too much Exalted, to do Good, dazles no mans Eyes with his Eminence, but shews himself blind­ed by his Advancement. Christ therefore easily condescended to take our Nature, because he was the Son of God; to suffer the Indignities of a Mean Condition, and to be Rejected of the Jews, because he was conscious to himself that he was a­bove Contempt; and digested here the Humble Cir­cumstances of his Triumph, because he came in the Name of the Lord. Which brings me to my fourth Particular. From Whom Christ Cometh, or his Commission.

He cometh in the Name of the Lord.

To come in the Name of the Lord] is by the Ap­pointment, or with the Authority of the Lord. He was Vnctus Dei, the immediately Anointed by God himself to the Kingdom he came to claim. These [Page 25] Words, Blessed is he that cometh in the Name of the Lord, were first spoken by David of himself, and his own Election and Anointing by God unto the Kingdom of Israel, Psal. 118. 26. and so expound­ed by him before at verse 22. The stone, sayes he, which the Builders refus'd, is become the head stone of the corner; It is the Lords Doing, and it is marvellous in our Eyes. And after the like manner Christs coming in the Lords Name, is by his Ordering or Doing; his Kingdom, was Gods Assignation; and the Peoples saluting him the Messiah, was but the divulging of the Divine Counsel; nay, as Davids particular anointing by God to the Kingdom, was but a Type of Christs, the Acclamations of the Peo­ple here, are but the very Echo of the Prophets words there.

To come therefore in the Name of the Lord, is not to come in the bare Pretence and Verbal Usurpation of his Name, as false Prophets of old did, and ma­ny thousands of false Teachers now adayes do. Who apishly imitating the Phrases of Gods True Messengers, or but their Boldness and Rusticity, their Astonisht Countenance, and the Dire Accent of their Voice groaning out these or the like words, The Burden, or Message of the Lord, deceive Sim­ple [Page 26] People, and think they have great injury that all Learning, and Authority submit not to their Counterfeit Mission. And 'tis little lesse than a Prodigy to consider, how (in this not Ignorant Age) Multitudes are carry'd away with these grosse Follies. But that temper of men which our Lord complain'd of John, 5. 43. is seen every where in this Nation. I come in my Fathers Name, says he, and ye receive me not, if another come in his Own Name, him ye will receive. Christ shew'd the Broad-Seal of Heaven for what he pretended, the Divine Power bearing him witnesse by Miracles: But these Imposters bring nothing but Impudence and Ignorance to countenance their Proceedings; neither are they seen to advance any thing but Schisme and Sedition, Prophanation and Blasphe­my. And as Saint John in his time forbad the Faithful to shew the acts of common Humanity to any one that brought another Doctrine, than that which was taught by Christ, says he, Re­ceive not such an one into your houses, nor bid him God-speed: So by his Example I may worthily advise, that no man in these daies receive those, that by their False Interpretations, and pretend­ed New-Lights, Pervert and Corrupt the Do­ctrine [Page 27] deliver'd by Christ, no not so much as to admit such persons into their Houses, or bid them God-speed, least they seem to be their Dis­ciples, and to partake of their Evill Deeds. Such as these deserve only the Entertainment of the Whipping-Post, and the welcome of a Hot Iron to bore their Tounges, the Bough that Absolom met with in his Rebellion, not the Boughs of Palmes which were strew'd in our Saviours Way; the Execrations and Maledictions of the People, and not their Acclamations and Hosanna's. which brings me to my last Part, the Peoples Recepti­on of Christ. It was with Joyfull Acclamations Ho­sanna to the Son of David, &c.

The Peoples Reception of Christ.

Hosanna] is as much as Salva quaeso, O Lord save, or give Salvation, adde Successe or Prospe­rity to the Honour of thy King: for this is not a Prayer of the People to Christ, but their Prayer for him. As we cry, Vivat Rex, Long live the King Praying for the Preservation of our Prince, who is the Preservation of us all. And so the Multitude here beseech God to save Christ, who was their Sa­viour, and indeed the Saviour of the World, and not improperly. For though Christ in his Divine Na­ture [Page 28] was above all Dangers and Necessities, yet in his Humane he was Obnoxious to them; and though he had the Power of a God, yet 'twas in the Weak­nesse of a Man; and even Humane Comforts, and Good wishes, in the daies of his Flesh, were well be­stow'd on him, and well accepted by him. And now in the Days that he is ascended to the Right hand of God, and needs no more the Ministra­tion of Men; though we present him not with the same Contributions, and Expressions of our Affection, yet we do not desist from offering All Oblations to him, though our Oblations be chang'd; our Faith, our Charity, our Prayses, our Zeal for his Glory, &c. are still due, and still pleasing; for though he lacks nothing, yet for e­ver he loves Vertue, and delights in Righteousnesse.

And this is the Foundation of all Religious Worship, and the Encouragement of Devotion: this makes the Church observe Holy Feasts, the Commemorations of Christs Benefits to her; so sollicitously to warn her Children long before of their Approach, that they may not be o'retaken with Covetousness, Malice, Ambition, Sensuality, Worldly Cares, &c. when their Lord comes, as the Jews were; and so his Presence prove Uneasie and Importu­nate, [Page 29] and they be tempted to cry with them, Quis est hic? Who is this? 'Tis Sin only, that makes men Igno­rant of Christ; and Guilt that makes his coming Unwelcome. But certainly he that has deserv'd so well of us, ought not to be held a Burden; nor he that has bestow'd on us so many Benefits, to be for­gotten. Or if this move us not, yet he that is so Mighty, cannot safely be Despised; and so Dreadful in his Judgments, be cast out of our Thoughts. St. Augustine has this plain Observation, not remote to our present Concern, We should be troubled, sayes he, if but a Friend or other Person that we re­verence came to our Houses, when they were in dis­order▪ and we have nothing Worthy to Entertain him: And his Application of it is this, Quicquid non­vis inveniri in domo tua, quantum potes labora ut non inveniat Deus in anima tua, What ye would not that Men should surprise in your Houses, be much more careful that God when he comes sur­prise not in your Souls. Let him not find a Sor­dedness there, no nor yet an Emptiness; let not his Reception be more Beggarly than that which he found in the Inn, or more Unhandsome and Uncleanly than that in the Stable. A Soul im­mers'd in Lust and Sensuality, is fouler than the [Page 30] Stalls of Brute Beasts; and a Heart void of Ver­tue and the Graces of the Spirit, is yet poorer than his Cradle of a Manger. The Religious Monks of old were wont, when they heard these words read, And Christ was born in Bethlehem Juda, to fall flat on their Faces on the ground, in adoration and astonishment at the great Myste­ry of the Incarnation, and Gods Wonderful Con­descension therein to Mankind. But in these dayes we hear this Gospel read like an Uncon­cerning Story, without astonishment, without adoration, without thanks, without the least Refle­ction: and the Feast of the Nativity comes, and goes, like the Day of a Lord Maiors entering on his Of­fice; it serves to compute our Years, and to digest the Events of our Annals, but few consider the Be­nefits of the Holy Season, or the Duties belonging to it; few put away their Sins, and adorn their Minds with the Graces of the Gospel; few are Re­generate, or New-born at the Birth of Christ. Men prepare for a time of Excess, and Debauch, fore­cast to have Richer Apparel, and Choicer Pro­visions, Money to play, &c. and some will borrow, or rob, but they will have to supply these things. [Page 31] And thus while the Flesh keeps Holy-day, the Soul still drudges in the Work of sin; while our Houses are trimmed, and our Posts bound with Laurel in to­ken of Triumph and Deliverance, we continue Our Selves in the Slavery of Vice, and the Thraldom of the Devil. And the Sun of Righteousness rises and sets upon us, as the Sun in the Firmament on Rocks and Buildings, to parch and harden us, not as on Hearbs and Trees, to make us productive of Fruit.

'Tis the saddest Prognostick of a Nation to be mi­serable, when neither the Benefits, nor Judgments of God work upon the hearts of the People; but whether it be a Victory, or a Loss; a Plague, or a De­liverance; a Season of Temporal Blessings, or a Season of Spiritual; they receive all these Various Changes of Gods Favour and Displeasure with one Fix't and Unmov'd Affection to their Sins. And though like the Deriders of Gods Judgments, which Saint Peter speaks of in his second Epist. and third Chapt. they blasphemously cry not aloud, Where is the Pro­mise of the Lords Coming? &c. yet silently and secretly, in their very holding fast of their Iniquities, they try what will be the Issue of his Threats and Denuncia­tions against sin, and they Experiment, as I may say, their Destruction, though they Invoke it not.

[Page 32] That this day may be the Advent to us not only of Spiritual Blessings, but also of Temporal; the drawing neer of Peace or Victory, as well as of Re­demption; of the saving of our Nation, as well as of the Salvation of our Soules; let us make a fit Reception in our Hearts for the Lord of Righte­ousnesse who now approaches. And God who at this Season bestowed on us his Son, How shall he not, as the Apostle says, with him also freely give us all things?

We have heard Christ's Kingdom is Spiritual, and his Throne Planted in the Hearts of Men; and I may say, his Nativity is now also Spiritual, and his Cradle ought likewise to be planted in the Hearts of men; that he is then only truly Born in­to the world, when we become Regenerate; and seen again in the Flesh, when we shew forth the Works of Righteousnesse. How little he regards the meer Outward Magnificence of his Feasts, we may Collect from the Pomp which he affected, when he was really born in Bethlehem Judah, and when he made his present Triumphant Entrance into Jerusalem; a Stable serv'd him for the one, and a Despicable Asse for the other. He that had an Angell to foretell his Conception, and a whole [Page 33] Host of them to congratulate his Nativity, had he so pleas'd, he could have fix't his Cradle in Herods Bed-Chamber, and have forc't the Proud Tyrant to have fled into Egypt in his stead. Again, he could have Excell'd Paulus Aemylius, and all the Ce­sars in the Splendor of his Triumph: But his Birth, was the Birth of Meeknesse, of Innocence, and of Mercy; and when he enter'd in Triumph, Humility rode in State.

The Offices of the Church for this day best in­struct us, how to welcome our Lords Coming. What in the Collect we pray, let us set our selves to practice. To cast away the Workes of Darknesse now in this Mortal Life, in which Christ came to visit us in great Humility. What the People here do in my Text, let us transcribe and imitate; use their Acclamations, and also their Ingeminations, Hosanna to the Son of David, and again, Hosanna. Reiterating and repea­ting these Ave's and Good Wishes to Christ in our Soules, a second, third, and fourth time. Tautology is the Language of Joy, a Hearty Affection is not satisfi'd with uttering Kind Words of Welcome, unlesse it may utter the same often. And as Prin­ces accept of Acclamations from their Subjects, as well as Panegyrihs; continu'd and redoubl'd Shouts [Page 34] of Joy, as well as Set-Orations; nay, esteem these Simple Expressions of a Loyal Heart, before more Studied and Artificial Complements: So God pre­fers many times the Eruptions and Ejaculations of a Faithfull Soul, before a longer Prayer; the lifting­up only of the Spirit, before a Formal Psalme. Ho­linesse and Righteousnesse make the Esclat or Splen­dor in Christ's Feasts; when Mens Hearts are full of Grace, then his Houses are hang'd, and his Ta­bles prest with rich Provisions: 'twas not the Cu­rious and Busy Hous-wifry of Martha, but the Pen­sive and Abstracted Faith of Mary that made the Entertainment at Bethany; and if we will Treat our Lord acceptably it must not be from the Sham­bles, or the Mercers; with the Cooks or the Tay­lors skill; but with the Sacrifices of Obedience, and the Adornings of the Holy Spirit. Our Feasts upon Earth must resemble these they typifie in Heaven, where Righteousnesse is the Robe, and the Con­templating and Glorifying of God, the Cheer and the Rejoycing.

Glory be to God on high, the Father, Son, and Holy Ghost, from all Angels, and all Men, and all Creatures, now and to all Eternity, Amen.