THE observation of festivals be­ing one of those balls of con­tention, which have been toss'd so hotly in the religi­ous debates of this unhappy age, it may perhaps be ex­pected, that we should begin with a vindica­tion of this day's solemnity, from the excep­tions that are wont to be taken against it, and that the one half of our sermon should be spent in apology for the other. But I [Page 2] hope we may well enough spare the pains, and employ the time to better purpose; for you who are assembled in this house, are per­suaded, I trust, of the lawfulness of your own practice; and we cannot direct our speech to those that are absent from it. And really it were to be wished, that there were less noise & debate about matters of this nature; and that being agreed in the more substantial parts of religion, we did all charitably ac­quiesce in that excellent advice of the apostle, which he giveth in a parallel instance, Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth: and then, as we shall not abate any thing of that love and reverence, which we owe to the piety and truth of those who differ from us in so small matters, so we might hope they would not be hasty to condemn us, if in compliance with the practice of the ancient church, and the present constitution of our own, we take the occasion of this season, with thankfulness, to remember the greatest benefit that ever was conferred on the chil­dren of men, and at this time perform that service which can never be unseasonable. However, I am confident it is both more hard and necessary to rectify and amend the abuses of this solemnity, than to justify the right observation of it; to vindicate it from the dishonour of some of its pretended [Page 3] friends, than to defend it from all the as­saults of aggressors; and accordingly we shall make it our work to persuade you to such a deportment on this festival, as may best suit with the holy life and religion of that person whose nativity we commemo­rate.

The text which we have chosen may seem somewhat general, but yet it is easily appli­cable to the present occasion; especially if we remember that it is an inference drawn from a prophecy, which tho' it had its lite­ral completion in the establishment of Da­vid's throne, yet it was in a mystical, and a more sublime sense fulfilled in the incarnati­on and kingdom of the Messiah, as the apo­stle in several places informeth us; for to which of the angels hath he said at any time, Thou art my Son, this day have I begotten thee ^*; whence he infers, that the angels themselves are inferior to Christ, of whom this was spo­ken. The only difficulty of the words lieth in the strange conjunction of these passions, joy and extream fear, which trembling seems to import, but this will be more fully clear'd in the sequel of our discourse. Mean while ye may observe, that both these words, fear and trembling, are used in the text, and in the [Page 4] scripture phrase, usually import humility, and diligence, solicitude and caution, and the fear of displeasing, as being the most proper qualifications of our obedience, either to God or man. Thus we are commanded to work out our salvation with fear and trem­bling ^†; and servants are commanded to obey their masters with fear and trembling ^‖; so the Corinthians are said to have received Titus being sent to them, with fear and trembling ^††; and Chrysostom saith of the angels, that they assist with fear and trembling. All which places do import such care and diligence, as are very necessary and reconcileable to chearful service. Reverence and fear to of­fend will be happily join'd with holy joy in the performance of our duty, there being nothing more pleasant than to serve him diligently whom we reverence, and fear to displease. Thus much for the explication. The text is too short to be divided into ma­ny parts, but doth naturally fall asunder in­to two, the former exciting and encouraging our joy, the latter qualifying and moderat­ing the same. First we are allowed, yea and commanded to rejoice, and then we are caution'd to do it with trembling, and ac­cordingly our discourse shall run in these [Page 5] two heads; first to exhort you to chearful­ness and joy, then to set the right bounds and limits to the same; and having done this in general, we shall endeavour to draw both these home to the present occasion.

To begin with the first. Joy and chear­fulness are so far from being inconsistent with religion, when rightly ordered, that we find them many times allowed and recommend­ed in scripture. Thus in the last verse of the 32d Psalm, Be glad in the Lord, and rejoice, ye righteous: and shout for joy all ye that are upright in heart: And in verse 1. of the next Psalm, Rejoice in the Lord, O ye righteous, for praise is comely for the upright. So Ps. xxxviii. 3. Let the righteous be glad, let them rejoice before the Lord, yea, let them exceedingly rejoice. Psalm cxlix. 5. Let the saints be joyful in glory! let them sing aloud on their beds. And that you may not think this a liberty proper only for the former dispensations, but the christians obliged to greater severity, the apostle doth no less than three times give this admoniti­on to the Philippians, Rejoice in the Lord, rejoice always in the Lord, yea, I say rejoice; in rela­tion to this perhaps it was, that the old her­mit Palladius, having 500 scholars, used ne­ver to dismiss them without this admoniti­on, My friends be chearful; forget not, I beseech you, to be chearful: this was the constant lecture he repeated, as often as St. John was [Page 6] wont to do these words, My little children, love one another.

None of our natural inclinations were made in vain, and joy is neither an useless, nor a small passion, but if rightly ordered, may become an eminent exercise of religion, as proper a concomitant of thankfulness, as sorrow of repentance. Our devotion never soareth higher, than when it is carried on the wings of joy and love, when our souls are filled with the sense of his goodness, and we heartily applaud the Hallelujahs of the blessed spirits, and all the praises of the crea­tures; and as joy is an excellent instrument of devotion, so a constant serenity & cheer­fulness of spirit is a fit disposition for our other duties: I should be loath to counte­nance any levity or dissolution of spirit, and I hope, before we have done, we shall leave no ground to suspect such a design: and yet I would not have you imagine, that inno­cence and severity are inseparable compani­ons, or that a free and chearful countenance is a certain sign of an ill mind, or that men ought always to be sad under the notion of being serious I would not have you in love with a studied face, nor think it a crime to laugh, or scrupulously to refuse such inno­cent and ingenuous divertisements, as you find useful to refresh your spirits, and pre­serve their alacrity; for chearfulness enlight­ens [Page 7] the mind, and encourages the heart, and raiseth the soul (as it were) to breathe in a purer air: it misbecomes none but the wick­ed, in whom it is commonly a light mirth, and foolish jollity; as a curious dress may set off an handsome face, which yet will render those who are ugly, more ill-favour­ed: so doth chearfulness exceedingly become good souls; in bad men it is most ridiculous. On the other hand, a sad and sullen humour, a dumpish, morose, and melancholy disposi­tion is so far from being commendable, that at best it must be look'd upon as an infirmity and weakness in the best of those in whom it resideth, and if purposely affected or che­rished, may deserve a severer censure, being dishonourable to God, injurious to our neigh­bours, prejudicial to our selves, and a thing highly unreasonable. First, it is dishonour­able to God, on whom we profess to depend, and who thro' our moroseness may be mis­taken for a hard and severe master: If you should observe any man's servant to be al­ways sad and dejected, and could not guess at the reason of it, you would be ready to conclude, that they were ill treated at home, and served an unkind tyrannical person: and therefore if we have any regard to the hon­our of our master, we ought carefully to a­void any thing from which those that are strangers to him, are apt to take occasion to [Page 8] entertain harsh and disadvantageous tho'ts of him and his service. Again, it is injuri­ous to our neighbours, whom it doth deprive of the comforts of society, and the innocent delights of more chearful converse, it being better to be confined to solitude, than oblig­ed to live with those who are always sullen. They are not like to be good company to o­thers who are so bad company to themselves; nor will they easily endure to see others chearful and pleasant, when they cannot al­low themselves so much as to smile. Pee­vishness and anger are the ordinary compa­nions of melancholy, and it is hard for ser­vants and friends to please them in any thing who are accustom'd to sadness and discon­tent. But this is not all, there is a greater mischief in the matter, for they who are strangers to religion, and observe them who pretend to it to be always sad and melan­choly are thereby deterr'd from the study of piety, as that which would imbitter their lives, & deprive them of all their comforts; and they are apt to imagine, that if once they should undertake a course of godliness, they should never after enjoy a pleasant hour, but by a melancholy humour, and austere behaviour, become a burden to themselves, and a burden to all about them. Then they will think devotion a comfortless employ­ment, when they see men come from retire­ments [Page 9] with sad and heavy looks, morose and untowardly deportment; whereas really the spirit of religion is in it self most amiable, and most lively, most chearful, free and inge­nious, and it is only mens weakness, and not their piety, that ought to be blam'd for any such disorder in their minds.

Again, melancholy and sadness is prejudi­cial to our selves, being an enemy to nature, and hurtful to bodily constitutions, especi­ally when it grows prevalent and extreme, and therefore men are oblig'd to be chearful for the same reasons they take physick, and to guard against melancholy as we would do against a disease. Besides, it is very trou­blesome to our spirits, and will make us smart even when we know not why: altho' melancholy musings may be a very delightful entertainment to the mind, yet in a little time they grow to be very troublesome, con­trary to the nature of other births, they please us much while we bring them forth, but prove a miserable torment when they are born. But which is much worse, it doth ex­ceedingly indispose for the duties of religi­on. The eyes are not more darkned with fumes and vapours, than the understanding is, when those sudden exhalations gather a­bout us. Clogs are not a greater impediment to the feet, than this humour to the motions of the soul; it inclines not only to think [Page 10] worse of our selves, and our condition, than we need, but to do worse than otherwise we should. It represents those things as ex­ceedingly difficult which may be done with ease, and those impossible which have any considerable difficulty. It quite dispirits us, and will not suffer us to attempt any thing, because we imagine we can do nothing; al­though perhaps in a heat it may push us for­ward, yet it suddenly stays us, and makes us think we cannot go; if it catcheth fire it makes us wild, and when it hath spent that flame, it leaves us dead and lumpish.

Lastly, sadness and dejection of spirit in christians, is a thing very unreasonable; for why should they be sad and heavy who serve so good a master, and who are assur'd of an infinite reward for their faithful service? If the favour of a prince, or hopes of some earthly advantage, can support and chear the minds of men, why should not religious people, who have the friendship of God, and so many divine blessings in present pos­session, and the certain expectation of more and greater, cherish a perpetual joy, and ever be of good comfort? What should af­flict them, or cast them down? Is it world­ly crosses or fears? They have not their portions in things of this world, they are strangers and pilgrims on earth, and cannot in reason be much solicitous about their [Page 11] accommodation in an inn, which they are so shortly to leave. Besides, where is he that doth not enjoy more and greater com­forts than those he is deprived and stands in need of? Why then shouldst thou not be more glad of what thou hast, than sorry for what thou wantest? Perhaps thou hast lost part of thy fortune, but yet enjoyest more than many who live happily enough not­withstanding: thou wantest money, but thou hast thy health; if that be impaired, thou enjoyest the use of thy reason, which is infinitely more valuable; thou hast lost a friend, but perhaps thou hast many behind, and shall that loss do more to make thee sad, than all the rest to make thee chearful; or wilt thou, like a peevish child, throw all a­way, because something is taken from thee? I say not that moderate sadness is blameable on such occasions, but that our grief ought not to be indulged till it grow habitual; and sure whatever our crosses and our fears be, we ought chearfully to acquiesce in a constant dependance on the divine provi­dence; having that infinite wisdom & good­ness, and power, which made, and doth go­vern the world, to care for us, and the pro­mise of God for all those things which he sees necessary or convenient for us. What is it then that should deject us, and deprive us of that joy which the text alloweth and [Page 12] commendeth? Is it the sense of our weak­ness, and the fear of missing that eternal happiness for which we were created? If thou be altogether graceless, such thoughts would seldom trouble thee; but if thou be really concerned in religion, and have a mind to heaven in earnest, if thou hast begun thy race, and art pressing forward to obtain thy prize, thou hast no reason to be discouraged or cast down; God loves thee better than thou dost either him or thy self, and holi­ness is the genuine issue of the divine nature, and therefore he cannot hide his face from it, he cannot desert it as an outcast thing in the world, nay he is ready to cherish and assist it, and perfect that gracious work which himself hath begun. Away then with ground­less fears and dispondent thoughts which dishonour God, & weaken your own hands; encourage your selves with the assurance of the divine assistance, and chearfully perform that which is incumbent upon your selves, check the sadness of your spirits, and chide your self into better temper, as David did, in Psalms xlii & xliii, he took up his droop­ing mind with this encouragement, Why art thou cast down, O my Soul, &c.

But perhaps you will tell me, that chear­ful temper which we recommend, is very improper for these bad times wherein we live; and tho' we had no trouble on account [Page 13] of our interests, the miseries of others might oblige us to sadness, and blunt and damp all our joys: I answer, compassion indeed is a christian virtue, and a good man will be con­cerned in the miseries under which he sees his neighbour groan, & be ready to assist him with his council, his labour, or his purse, if that will relieve him; but he is not obliged to suffer the calamities of others to sink so deeply into his spirit, as to disturb the peace and harmony of his soul; else since the world is a great hospital of misery, and we see well nigh as many miserable persons as men, we must needs draw as much misery on our selves, as all theirs doth amount to, and so deserve more compassion than any of them. Again, if we partake of the miseries of others, so may we in their happiness; if we ought to mourn with those that mourn, so we ought to re­joice with them that rejoice; & tho' misery is far more frequent in the world than hap­piness, this can be no measure for the whole creation; and for any thing we know, for one sinful wretch there may be ten thousand holy and happy spirits. However, all the misery in the world carries no proportion to the in­finite happiness of Almighty God, which ought to be the highest object of our joy, and may drown and swallow up all the excuses or pretences of excessive sadness. We ought to rejoice in God, not only that he is our God, but that he is God infinitely holy, and [Page 14] infinitely happy, that he is self-blessed, glori­ous in all things, & that his enemies cannot reach nor unsettle his throne, this is the most certain, and constant, the most pure and hea­venly joy.

There remaineth yet one occasion of grief, which some may think enough to banish all joy from a christian soul, & that is the mul­titude of sins whereof we & others are guilty; and certainly contrition & zeal for the hon­our of God, are very necessary duties; yet we were not born only to mourn, nor is the la­menting of sin all we have to do in the world: we love to see a servant sensible of his fault, but would be ill content if on that account he did nothing but weep. Sadness in con­trition is necessary to make our repentance serious, & sadness of zeal to testify our con­cernment in God's interest, but on neither of these accounts ought we to grieve without term or measure. As we ought to grieve that we have offended so gracious a God, so ought we to rejoice that the God whom we have of­fended is so gracious; and since the greatness of God's mercy is as far above our sins, as the heavens are above the earth, our faith and joy in God's mercy ought to be far above our sadness for our sins. Whereas the blas­phemies and oppositions of God's enemies, by his wisdom and power, shall turn to his glory our sadness for these oppositions must end in joy, for the almighty power and so­vereign [Page 15] glory, which the enmity of Satan, and the world, and the flesh, doth but make more conspicuous by pulling against it.

By this time I hope it doth appear, that joy and chearfulness are more allowable in christians, than some men perhaps are ready to imagine. I shall add no more to this pur­pose, but that it is the privilege of a holy and religious soul, that every thing he meets with may afford him occasion of joy; if he looks up to heaven, it puts him in mind of the mansions that are preparing for him; if on the earth, it rejoiceth him to think of his interest in him who made and governs the same: if he considers the changes and revo­lutions of human affairs, it satisfies him to remember that an unerring providence doth over-rule all their seeming disorders, and makes them all serve to great and glorious designs; if he live long, he is glad of the large time he is allowed to do his work in; and if he die soon, he is glad that he is so soon come to the end & reward of his work; if he be richer than his neighbours, he re­joiceth in the opportunity of obliging them; and if they be richer than he, he rejoiceth that they have the plenty & splendor which riches afford; and that he wants the care and temptations that attend them. As many miseries as he seeth, so many arguments he hath to glorify God, and rejoice in his good­ness, saying, Blessed be God that I am not [Page 16] maim'd like that begging soldier, nor fran­tick like the Bedlamite; nor in prison like that bankrupt; nor like the thief in the shackles; nor in perpetual trouble like that counsellor of state.

But joy is a passion so pleasing unto nature, that most men are easily persuaded unto it, those especially who have least ground for it; and what we have said hitherto, may have the ill luck to be mistaken or wrested by pro­fane persons, for the defence of their jollity and frolicksome mirth: But it should be considered, that our exhortation to chear­fulness and joy, presupposeth men to be good and religious, and is addressed to them on that presumption; for we should never en­courage men to rejoice and be chearful, while they are at enmity with their maker, at feud with the infinite Majesty of heaven, whose least frown is enough to confound them. We would not leave men to dance on the brinks of hell, nor wantonly exult in the way that leads to destruction; another temper would better become their unhappy condition, and they ought to be thinking how a timely sor­row may lay a sure foundation for a lasting joy. Again, the joy which we commend, is a quite different thing from the levity and dissolution of spirit, which some persons would cover under that name. We allow not that light airy temper that is inconsistent with gravity and seriousness; we would not [Page 17] have a man's life become a sport, nor mirth to become his whole employment; of such laughter we may say with the wise man, that it is mad, and of mirth, what doth it? The chear­fulness we have been speaking of, must spring from the sense of the divine goodness, & the conscience of our sincerity in his service; tho' we are not to refuse the assistance of in­nocent acts to raise and recruit our natural spirits when they faint and fail within us. Finally, that our chearfulness and joy may be allowable, it must be rightly temper'd; which leads me to the second part of the text, which if it do not check, it doth at least mix and qualify our joy; rejoice we may, but it must be with trembling. Trembling is a natural effect and sign of fear, and is here put for the thing signified. Now fear may seem to be the most useless and unprofitable passion in the mind, it is that which presages mischief, and anticipates our miseries, giving them a being before they had any, and trou­bling us with the apprehension of those evils which may never befal us, and hindring us to guard against many which we might have prevented; betraying those succors which reason offereth, as the wise son of David tells us. The historian speaking of the Persians, who in their flight flung away their weapons of defence, addeth this observation, Adco ti­mor ipsa auxilia reformidat; such is the nature of fear, that it not only makes us flee from [Page 18] danger, but from those helps and succours which should keep it off. But as Alexander said of his fierce and stately horse, qualem isti equum perdunt, dum eo per imperitiam uti nesci­unt, what a brave horse is lost for want of skill to manage him; so we may say of fear, that they who would discharge it, do lose an useful passion, not knowing how to order it. Fear doubtless is an excellent instrument, both of reason, and of religion, and as all our passions, so especially fear, are as winds, which altho' they sometimes drive us upon rocks, yet rightly improved may swell our sails, and carry us on to the haven where we would be. Hence we find it so frequently commanded in scripture, and so profitably practised by wise and holy persons. The question then is, what kind of fear and trem­bling is enjoin'd here in the text. And first, as for the object, certainly the wrath & dis­pleasure of God is the most proper and sui­table object of our fear; it is this that we ought to look on as the greatest evil, and to shun with the greatest care: and this fear, if rightly seated in our souls, will make us watchful against the smaller sins, and make us heartily sorry for the offences of others. But tho' the fear of God's displeasure be more excellent and useful, yet the fear of our own misery is not to be condemned. It is useful not only to wicked persons, whom tho' it do not make good, yet it keeps them from being [Page 19] worse; but also to holy persons, whom the fear of hell hath many times helped forward to heaven. Our Saviour himself adviseth us, to fear him who can cast both body and soul into hell-fire; and that we may not forget it, he drives it home with an ingemination, yea, I say unto you fear him; where we are to ob­serve, that qui imports as much as quia; the description of the person carrieth the reason for which we ought to fear him. It were indeed to be wished, that our souls were knit unto God by the more noble and generous passion of love, and that we needed neither rewards to draw us to our duty, nor punish­ments to chase us to our happiness; and that we loved goodness as Cato was said to do virtue, because he could not do otherwise; but this is with the historian, votum accom­modare non historiam, to present a wish rather than a character of an ordinary christian; or as Xenophon did with Cyrus, to describe ra­ther what he should be, than what he is; perfect love, as St. John tells us, casteth out all fear; but while our love is imperfect, it leaves room for some fear. Hell is certainly in our creed as well as heaven, and as the fear of it is ordinarily the first step of conversion, so it may be of use to quicken us, and push us forward all along thro' our journey toward heaven. But if christians fear may have hell for its object, what kind of fear may this be? In a word, it ought not to be such an anxious [Page 20] and troublesome fear, as may disturb our tranquility, or extinguish our joy, or dis­courage our endeavours, but so rational and modest, as may make us reverend in our love, and modest in our confidence, and cautious in our joy, that it neither betray us to, nor vent it self in any unseemly expressions.

And thus much of the duty recommended in the text. 'Tis high time now to apply these general to the present occasion. We are assembled this day to commemorate the greatest blessing that ever was bestowed on the children of men; a blessing wherein all the nations of the world are concern'd, and yet whose fruits do as entirely redound to every good man, as if it had been design'd for him alone: a mercy that doth at once astonish and rejoice the angels, who in com­parison of us are unconcern'd in it. These mountains do leap for joy, because the valleys were filled with a fruitful shower, for when those glorious spirits did behold God stoop­ing to the condition of a man, & man raised above the lowliness of his state, and the hap­piness of all the angels, they were transport­ed with the admiration of the mystery and joy, for the felicity of their fellow-creatures; and did with the greatest chearfulness per­form the embasles they were sent upon in this great affair. For having before adver­tised the blessed virgin of her miraculous conception, lest her modesty should have [Page 21] been offended at so strange an accident, and having removed the suspicion of her betroth­ed husband, they rejoiced to bring the first news of that infinite mercy which we remem­ber this day: for as certain shepherds were feed­ing their flocks by night, an angel of the Lord ap­peared unto them, and the glory of the Lord shone round about them; and when this glorious ap­pearance had confounded their senses, & al­most scattered their understanding, the angel said unto them, Fear not for behold I bring unto you tidings of great joy, which shall be unto all peo­ple; for unto you is born this day in the city of Da­vid, a Saviour, which is Christ the Lord; and suddenly there was with the angel a multitude of the heavenly host, the whole choir of glorious spirits, who all join'd in this heavenly an­them, Glory to God on high, on earth peace, and good-will towards men. And may not that help to heighten & advance our joy & our thank­fulness? Can we be insensible of our happi­ness, when angels do so heartily congratulate it? 'Tis a nativity which we celebrate, & any birth doth much rejoice persons interested; a woman forgets her pangs when a man­child is born into the world.

But that our joy and thankfulness may be more excited, we shall first consider the ex­cellency of the person who was born; se­condly, the design of his birth; and thirdly, glance a little at the circumstances of it.

First then, he was no common & ordinary [Page 22] person whose birth occasions our joy: if we shall but fix our eyes on his humane nature, and consider those excellencies that were ob­vious to the eyes of the world, we shall yet acknowledge, that never such a person ap­peared on the face of the earth. It is he whose nativity was promised immediately after the fall, and so exactly pointed at by the prophets many hundred years before it hap­pen'd, that the Jews could tell the place, and the very heathens had some knowledge of the time; for the world was big with ex­pectation, that the prophecies should then be fulfilled which foretold the birth of a great person. Lastly, it is he whose very infancy not only startled a king, and made him fear his throne▪ but also affrighted the powers of darkness, and silenced the heathen oracles, ille puer Hebraeus, &c. whose childhood puz­zled the knowledge of the aged, & confound­ed the doctors of the law; who ruled the the course of nature & made the strong winds obey him, and could walk on the billows of the seas as on a pavement; who fed multi­tudes by his word, and healed all manner of diseases without medicine; who could com­mand them to leap that were cripple, and make them see the heavens and the day, who had been born blind; & who could cast de­vils out of their possessions, & restore the fran­rick to their wits; who could break the gates of death, & open the doors of the grave and call back the spirits to the buried carcases.

[Page 23] It is he who by the ministry of twelve fi­shermen, made his religion, tho' contrary to the corrupt affections, and carnal interests of men, quickly subdue the known world, and made it submit to a crucified king. The doc­trine which he taught, master'd the under­standing of the most learned philosophers, conquer'd the spirits of the most valiant commanders, and out-witted the cunning of the subtlest politicians, it cancell'd the cere­monies of the Jews, confounded the wisdom of the Greek, and instructed the rudeness of the Barbarian; & remains still in the world a constant evidence of the author's wisdom and power. And what shall we speak of the goodness and moral endowments of that hu­mane nature, which were as miraculous as his power: Nay, all his miracles were in­stances of the one as well as of the other. Should we speak of his ardent piety and de­votion, his love to God, and his zeal for his honour, his amiable meekness and humility, his universal charity & compassion even to­ward his bitter enemies, his venerable purity and temperance, that noble contempt of the world, & all those other virtues which shined so eminently in his whole conversation; a sermon were too little for every particular. But this is not all, he was not only far above other men, but infinitely above the angels, being personally united to the divine nature; he was God as well as man, and by commu­nication [Page 24] of properties, it may be said, that he whom we now behold in a cradle, hath his throne in the heaven, and filleth all things by his immensity; that he who is wrapt in swadling clothes, is now cloathed in infinite glory; and he whom we find in a stable a­mong beasts, is the same with him encircled with millions of angels; in a word, that great person whose nativity we celebrate, is divine­ly embodied, God made flesh. This union of the divine and humane nature, is a mystery great enough to confound our understand­ing, but not to trouble or shake our faith, who know how they are, and are not able to give any account of the union betwixt the soul & the body, or of the parts of nature among them selves, which yet we never call in question.

And thus much of the dignity of Christ's person, which is the first ground of our joy; we proceed to the second, the design of his birth. He was Lord of the world, but came not into it to exercise dominion, nor as the Jews expected, to procure their temporal re­demption, and restore the kingdom to Israel: He came not for so mean a purpose as the Jews expected, to procure their temporal re­demption, to make his followers rich and honourable, fortunate or conspicuous in the world; nay, both by precept and example he taught them to contemn and despise all such empty trifles: but he came to deliver his peo­ple from everlasting destruction, & from the [Page 25] captivity of sin, and to teach them how by a holy life they might obtain an endless happi­ness. He came not indeed to purchase us li­berty to sin, without hazard, & then to cover all our iniquities with his righteousness, to let us live as we list, and assure us of pardon. Nay, it had neither been consistent with his love to God, to have procur'd pardon for obstinate and incorrigible rebels; nor so great a benefit to us to have obtain'd remis­sion without sanctification: Had we been deliver'd from all other punishment, sin it self would have made us miserable. But Christ came into the world to save his peo­ple from their sins, Mat. i. 21. as well as from the dismal consequences of them; and to procure for us, that being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness before him, Luke i. 12. In a word, Christ came into the world to advance the glory of God, & the happi­ness of the earth, by restoring us to the fa­vour of our maker, and a conformity to him. And certainly if we have any sense of the evil of sin, or the misery of hell, of the beauty of holiness, or the glory of heaven, it must needs be a matter of great joy to celebrate the birth of him, who doth deliver us from the one, and gives us assurance of the other.

It remaineth yet that we speak of the cir­cumstances of the nativity which we cele­brate; and many things present themselves [Page 26] full of comfort and instruction. We shall only observe our Saviour's coming into the world after that manner, which did best suit with his design. Indeed when a man should hear of the Son of God's coming down from heaven, & making a progress into the lower world, he would be apt to think that his appearance would be with the greatest splen­dor and magnificence, and that the glory of heaven should continually attend and signa­lize his person: at least, that all the princes in the world should be summon'd to attend his reception, and that the heaven should bow at his presence, and the earth tremble at the approach of his Majesty, and that all the clouds should clap together in an uni­versal thunder, to welcome his appearance; instead of all this pomp and grandeur, he slips into the world (as they say) incognito, is born in a village, discover'd by some poor shepherds, and found by them in a stable, and such an homely cradle as that afforded, only attended by his poor mother, who, tho' of royal blood, had nothing but goodness to make her eminent; and his education was answerable to his obscure birth, & his whole life a course of humility and self-denial▪ Now certainly this far best agrees with the design of his appearance, who came not on so mean an errand as to dazzle the eyes of mankind with the appearance of his glory, nor to amaze them with the terribleness of [Page 27] his Majesty, much less to make a shew of the riches and gallantry of the world among them but to bring life and immortality to light, and lead men to eternal happiness. In order to which it was necessary, that by his ex­ample, as well as doctrine, he should dispa­rage the vanities of the world, and bring them out of that credit and esteem they had gotten among foolish men.

I shall proceed no further on this subject; I hope it doth appear, that we have great reason to rejoice in the exaltation of the hu­mane nature, and the great salvation pur­chased to us by the incarnation of the Son of God. I shall add, that even this joy ad­mits of holy fear, even on this occasion we must rejoice with trembling. Salvation is come into the world, but wo to them that neglect it! The gospel is preached, but there is great danger in slighting it, let us therefore fear, lest a promise being left us of en­tring into his rest, any of us should come short of it, Heb. iv. 1. Little cause have obstinate sinners to rejoice on this festival, the time is coming that they shall wish, that either Christ had never come into the world, or they had never heard of him: Behold, this child is set for the rise and fall of many, Luke ii 34. And they that are not the better, shall be the worse for his coming. One way I must name, that many men set this child for their own fall, when they make this solemn [Page 28] anniversary, an opportunity of sinning & de­bauchery, as if it were indeed a drunken Bacchus, and not a holy Jesus, whom they worshipped. What, Sirs, because God be­came man, must we therefore become beasts? Or think we to honour the child with dis­soluteness, who came to the world on de­signs of holiness. This it is, no doubt, that gives many men a prejudice against the fes­tival it self, and perhaps is their most speci­ous Argument. We know an answer, but you may and ought to afford another, by removing any ground for such a pretence; indeed a forenoon's sermon will never com­pensate an afternoon's debauch; nor will your service in the church justify your in­temperance at home. But as hereby at least some time is redeem'd from the too fre­quent courses of the day, so I wish the time we spend here, may have some influence towards the right improvement of the rest; that our behaviour on this solemnity may be such, as suits with the infinite holiness of the person whom we profess to honour, that we may serve the Lord with fear, and rejoice with trembling.