forced leisure of the journey causeth disappointment: the end was worse than the way; there was no rest in the way, there was no room in the inn. It could not be but that there were many of the kindred of Joseph and Mary at that time in Bethlehem; for both there were their ancestors born, if not themselves, and thither came up all the cousins of their blood; yet there and then doth the holy Virgin want room to lay either her head or her burden! If the house of David had not lost all mercy and good nature, a daughter of David could not, so near the time of her travail, have been destitute of lodging in the city of David. Little did the Bethlehemites think what a guest they refused, else they would gladly have opened their doors to him, which was able to open the gates of heaven to them. Now their inhospitality is punishment enough to itself: they have lost the honour and happiness of being host to their God. Even still, O blessed Saviour! thou standest at our doors and knockest; every motion of thy good Spirit tells us thou art there; now thou comest in thine own name, and there thou standest, while thy head is full of dew, and thy locks wet with the drops of the night. If we suffer carnal desires and worldly thoughts to take up the lodging of our heart, and revel within us, while thou waitest upon our admission, surely our judgment shall be so much the greater, by how much better we know whom we have excluded. What, do we cry shame on the Bethlehemites, whilst we are wilfully more churlish, more unthankful? There is no room in my heart for the wonder at this humility. He, for whom heaven is too strait, whom the heaven of heavens cannot contain, lies in the strait cabin of the womb; and when he would enlarge himself for the world, is not allowed the room of an inn. The many mansions of heaven were at his disposing; the earth was his, and the fulness of it; yet he suffers himself to be refused of a base cottage, and complaineth not. What measure should discontent us wretched men, when thou, O God, farest thus from thy creatures? How should we learn, both to want and abound, from thee, which, abounding with the glory and riches of heaven, wouldst want a lodging in thy first welcome to the earth! "Thou camest to thine own, and thine own received thee not." How can it trouble us to be rejected of the world, which is not ours? What wonder is it if thy servants wandered abroad in sheep's skins and goat's skins, destitute and afflicted, when their Lord is denied harbour? How should all the world blush at this indignity of Bethlehem! He that came to save men, is sent, for his first lodging, to the beasts: the stable is become his inn, the crib his bed. O strange cradle of that great King, which heaven itself may envy! O Saviour, thou that wert both the Maker and Owner of heaven, of earth, couldst have made thee a palace without hands, couldst have commanded thee an empty room in those houses which thy creatures had made. When thou didst but bid the angels void their first place, they fell down from heaven like lightning; and when, in thy humbled estate, thou didst but say, “I am he," who was able to stand before thee? How easy had it been for thee to have made place for thyself in the throngs of the stateliest courts! Why wouldst thou be thus homely, but that, by contemning worldly glories, thou mightst teach us to contemn them, that thou mightst sanctify poverty to them whom thou calledst unto want! that since thou, which hadst the choice of all earthly conditions, wouldst be born poor and despised, those which must want out of necessity might not think their poverty grievous! Here was neither friend to entertain, nor servant to attend, nor place wherein to be attended, only the poor beasts gave way to the God of all the world. It is the great mystery of godliness, that God was manifested in the flesh, and seen of angels; but here, which was the top of all wonders, the very beasts might see their Maker. For those spirits to see God in the flesh, it was not so strange, as for the brute creatures to see him which was the God of spirits. He that would be led into the wilderness amongst wild beasts to be tempted, would come into the house of beasts to be born, that from the height of his divine glory his humiliation might be the greater. How can we be abased low enough for thee, O Saviour, that hast thus neglected thyself for us! That the visitation might be answerable to the homeliness of the place, attendants, provision, who shall come to congratulate his birth but poor shepherds? The kings of the earth rest at home, and have no summons to attend him by whom they reign. "God hath chosen the weak things of the world to confound the mighty." In an obscure time, the night, unto obscure men, shepherds, doth God manifest the light of his Son, by glorious angels. It is not our meanness, O God, that can exclude us from the best of thy mercies; yea, thus far dost thou respect persons, that thou hast put down the mighty, and exalted them of low degree. If these shepherds had been snoring in their beds, they had no more seen angels, nor heard the news of their Saviour, than their neighbours; their vigilancy is honoured with this heavenly vision. Those who are industrious in any calling, are capable of further blessings; whereas the idle are fit for nothing but temptation. No less than a whole choir of angels are worthy to sing the hymn of " Glory to God," for the incarnation of his Son! What joy is enough for us, whose nature he took, and whom he came to restore by his incarnation! If we had the tongues of angels, we could not raise this note high enough to the praise of❘ our glorious Redeemer. | overfill the sense, that they are not discerned. What a shame is this to Bethlehem! The sages came out of the east to worship him whom the village refused. The Bethlehemites were Jews; the wise men Gentiles. This first entertainment of Christ was a presage of the sequel: the Gentiles shall come from far to adore Christ, while the Jews reject him. Those easterlings were great searchers of the depths of nature, professed philosophers; them hath God singled out to the honour of the manifestation of Christ. Human learning well improved makes us capable of divine. There No sooner do the shepherds hear the is no knowledge whereof God is not the news of a Saviour, than they run to Beth-author: he would never have bestowed any lehem to seek him. Those that left their beds to tend their flocks, leave their flocks to enquire after their Saviour. No earthly thing is too dear to be forsaken for Christ. If we suffer any worldly occasion to stay us from Bethlehem, we care more for our sheep than our souls. It is not possible, that a faithful heart should hear where Christ is, and not labour to the sight, to the fruition of him. Where art thou, O Saviour, but at home in thine own house, in the assembly of thy saints: Where art thou to be found, but in thy word and sacraments? Yea, there thou seekest for us: if there we haste not to seek for thee, we are worthy to want thee— worthy that our want of thee here should make us want the presence of thy face for ever. gift, that should lead us away from himself. CONTEMPLATION IV.—THE SAGES AND THE powerful helps. The wisdom of our God STAR. THE shepherds and the crib accorded well; yet even they saw nothing which they might not contemn: neither was there any of those shepherds that seemed not more like a king, than that king whom they came to see. But, O the divine majesty that shined in this baseness! There lies the Babe in the stable, crying in the manger, whom the angels come down from heaven to proclaim, whom the sages come from the east to adore, whom a heavenly star notifies to the world; that now men might see, that heaven and earth serves him, that neglected himself. Those lights that hang low are not far seen, but those which are high-placed are equally seen in the remotest distances. Thy light, O Saviour, was no less than heavenly. The east saw that which Bethlehem might have seen: ofttimes those which are nearest in place are farthest off in affection. Large objects, when they are too close to the eye, do so proportions the means unto the disposition of the persons. Their astronomy had taught them this star was not ordinary, whether in sight, or in brightness, or in motion. The eyes of nature might well see that some strange news was portended to the world by it: but that this star designed the birth of the Messias, there needed yet another light. If the star had not besides had the commentary of a revelation from God, it could have led the wise men only into a fruitless wonder. Grant them to be the offspring of Balaam, yet the true prediction of that false prophet was not warrant enough. If he told them the Messias should arise as a star out of Jacob, he did not tell them that a star should arise from the posterity of Jacob at the birth of the Messias. He, that did put that prophecy into the mouth of Balaam, did also put this illumination into the heart of the sages. The Spirit of God is free to breathe where he listeth. Many shall come from the east and the west to seek Christ, when the 66 children of the kingdom shall be shut out." | win favour from Herod, rather than an unEven then God did not so confine his elec- welcome fear of rivality. Doubtless, they tion to the pale of the church, as that he went first to the court: where else should did not sometimes look out for special in- they ask for a king? The more pleasing this struments of his glory. Whither do these news had been, if it had fallen upon Herod's sages come, but to Jerusalem? Where own loins, the more grievous it was, to light should they hope to hear of the new king, upon a stranger. If Herod had not overbut in the mother city of the kingdom? much affected greatness, he had not, upon The conduct of the star was first only ge- those indirect terms, aspired to the crown neral to Judea; the rest is for a time left of Jewry: so much the more, therefore, to inquiry. They were not brought thither did it trouble him to hear the rumour of a for their own sakes, but for Jewry's, for successor, and that not of his own. Setthe world's; that they might help to make tled greatness cannot abide either change the Jews inexcusable, and the world faith- or partnership. If any of his subjects had ful. That their tongues therefore might moved this question, I fear his head had blazon the birth of Christ, they are brought answered it. It is well that the name of to the head city of Judea, to report and foreigners could excuse these sages. Herod inquire. Their wisdom could not teach could not be brought up among the Jews, them to imagine, that a king could be born and not have heard many and confident reto Judea, of that note and magnificence, ports of a Messias that should ere long arise that a star from heaven should publish him out of Israel; and now, when he hears the to the earth, and that his subjects should fame of a king born, whom a star from heanot know it: and therefore, as presuppos- ven signifies and attends, he is nettled with ing a common notice, they say, "Where is the news. Everything affrights the guilty. he that is born king of the Jews?" There Usurpation is full of jealousies and fears, is much deceit in probabilities, especially no less full of projects and imaginations: when we meddle with spiritual matters: it makes us think every bush a man, and for God uses still to go a way by himself. every man a thief. If we judge according to reason and appearance, who is so likely to understand heavenly truths as the profound doctors of the world? These God passes over, and reveals his will to babes. Had these sages met with the shepherds of the villages near Bethlehem, they had received that intelligence of Christ which they did vainly seek from the learned scribes of Jerusalem. The greatest clerks are not always the wisest in the affairs of God; these things go not by discourse, but by revelation. No sooner hath the star brought them within the noise of Jerusalem, than it is vanished out of sight. God would have their eyes lead them so far, as till their tongues might be set on work, to win the vocal attestation of the chief priests and scribes, to the fore-appointed place of our Saviour's nativity. If the star had carried them directly to Bethlehem, the learned Jews had never searched the truth of those prophecies, wherewith they are since justly convinced. God never withdraws our helps, but for a further advantage. However our hopes seem crossed, where his name may gain, we cannot complain of loss. Little did the sages think this question would have troubled Herod They had, I fear, concealed their message, if they had suspected this event. Sure they thought it might be some son or grandchild of him which then held the throne, so as this might Why art thou troubled, O Herod? A King is born; but such a King as whose sceptre may ever concur with lawful sovereignty; yea, such a King, as by whom kings do hold their sceptres, not lose them. If the wise men tell thee of a King, the star tells thee he is heavenly. Here is good cause of security, none of fear. The most general enmities, and oppositions to good, arise from mistakings. If men could but know how much safety and sweetness there is in all divine truth, it could receive nothing from them but welcomes and gratulations. Misconceits have been still guilty of all wrongs and persecutions. But if Herod were troubled, as tyranny is still suspicious, why was all Jerusalem troubled with him? Jerusalem, which now might hope for a relaxation of her bonds, for a recovery of her liberty and right! Jerusalem, which now only had cause to lift up her drooping head, in the joy and happiness of a Redeemer! Yet not Herod's court, but even Jerusalem, was troubled. So had this miserable city been over-toiled with change, that now they were settled in a condition quietly evil, they are troubled with the news of better. They had now got a habit of servility, and now they are so acquainted with the yoke, that the very noise of liberty, which they supposed would not come with ease, began to be unwelcome. To turn the causes of joy into sorrow. argues extreme dejectedness, and a distem-out to behold? but cheerfully renew their per of judgment no less than desperate. journey to that place which the ancient light Fear puts on a vizard of devotion. Herod of prophecy had designed. And now becalls his learned counsel, and, as not doubt- hold, God encourages their holy forwarding whether the Messiah should be born, ness from heaven, by sending them their he asks where he shall be born. In the first guide; as if he had said, What need ye disparition of that other light, there is a care for the neglect of men, when ye see perpetually fixed star, shining in the writ- heaven honours the King whom ye seek? ings of the prophets, that guides the chief What joy these sages conceived, when their priests and scribes directly unto Bethlehem. eyes first beheld the re-appearance of tnat As yet envy and prejudice had not blinded happy star, they only can tell, that, after a the eyes, and perverted the hearts of the long and sad night of temptation, have seen Jewish teachers, so as now they clearly the loving countenance of God shining forth justify that Christ, whom they afterwards upon their souls. If with obedience and condemned; and by thus justifying him, courage we can follow the calling of God, condemn themselves in rejecting him. The in difficult enterprises, we shall not want water that is untroubled yields the visage supplies of comfort. Let not us be wanting perfectly. If God had no more witness but to God, we shall be sure he cannot be from his enemies, we have ground enough wanting to us. of our faith. Herod feared, but dissembled his fear, as thinking it a shame that strangers should see there could any power arise, under him, worthy of his respect or awe. Out of an unwillingness therefore to discover the impotency of his passion, he makes little ado of the matter, but only, after a privy inquisition into the time, employs the informers in the search of the person: "Go and search diligently for the Babe," &c. It was no great journey from Jerusalem to Bethlehem how easily might Herod's cruelty have secretly suborned some of his bloody courtiers to this inquiry and execution. If God had not meant to mock him, before he found himself mocked of the wise men, he had rather sent before their journey than after their disappointment. But that God, in whose hands all hearts are, did purposely besot him, that he might not find the way to so horrible a mischief. There is no villany so great, but it will mask itself under a show of piety. Herod will also worship the Babe. The courtesy of a false tyrant is death. A crafty hypocrite never means so ill, as when he speak eth fairest. The wise men are upon their way full of expectation, full of desire: I see no man either of the city or court to accompany them. Whether distrust or fear hindered them, I inquire not: but, of so many thousand Jews, no one stirs his foot to see that King of theirs, which strangers came so far to visit. Yet were not these resolute sages discouraged with this solitariness and small respect, nor drawn to repent of their journey, as thinking, What, do we come so far to honour a King whom no man will acknowledge? what mean we to travel so many hundred miles to see that which the inhabitants will not look He, that led Israel by a pillar of fire into the land of promise, leads the wise men by a star to the promised seed. All his directions partake of that light which is in him: for God is light. This star moves both slowly and low, as might be fittest for the pace, for the purpose of these pilgrims. It is the goodness of God, that, in those means wherein we cannot reach him, he descends unto us. Surely when the wise men saw the star stand still, they looked about to see what palace there might be near unto that station, fit for the birth of a king; neither could they think that sorry shed was it which the star meant to point out; but finding their guide settled over that base roof, they go in to see what guest it held. They enter, and, O God, what a king do they find! how poor! how contemptible! wrapt in clouts, laid in straw, cradled in the manger, attended with beasts! What a sight was this, after all the glorious promises of that star, after the predictions of prophets, after the magnificence of their expectations! All their way afforded nothing so despicable as that Babe whom they came to worship. But as those which could not have been wise men, unless they had known that the greatest glories have arisen from mean beginnings, they fall down and worship that hidden Majesty. This baseness hath bred wonder in them, not contempt: they well knew the star could not lie. They, which saw his star afar off in the east, when he lay swaddled in Bethlehem, do also see his royalty further off, in the despised state of his infancy; a royalty more than human. They well knew, that stars did not use to attend earthly kings; and if their aim had not been higher, what was a Jewish king to Persian strangers? Answerable therefore hereunto was their adoration. Neither did they lift up empty hands to him | whom they worshipped, but presented him with the most precious commodities of their country, gold, incense, myrrh; not as thinking to enrich him with these, but, by way of homage, acknowledging him the Lord of these. If these sages had been kings, and had offered a princely weight of gold, the blessed Virgin had not needed, in her puri- | fication, to have offered two young pigeons, as the sign of her penury. As God loves not empty hands, so he measures fulness by the affection. Let it be gold, or incense, or myrrh, that we offer him, it cannot but please him, who doth not use to ask how much, but how good. CONTEMPLATION V.-THE PURIFICATION. THERE Could be no impurity in the Son of God; and if the best substance of a pure virgin carried in it any taint of Adam, that was scoured away by sanctification in the womb; and yet the Son would be circumcised, and the mother purified. He, that came to be sin for us, would, in our persons, be legally unclean, that, by satisfying the law, he might take away our uncleanness. Though he were exempted from the common condition of our birth, yet he would not deliver himself from those ordinary rites that implied the weakness and blemishes of humanity. He would fulfil one law to abrogate it, another to satisfy it. He, that was above the law, would come under the law to free us from the law. Not a day would be changed, either in the circumcision of Christ, or the purification of Mary. Here was neither convenience of place, nor of necessaries, for so painful a work, in the stable of Bethlehem; yet, he that made and gave the law, will rather keep it with difficulty, than trangress it with ease. Why wouldest thou, O blessed Saviour, suffer that sacred foreskin to be cut off, but that, by the power of thy circumcision, the same might be done to our souls that was done to thy body? We cannot be therefore thine, if our hearts be uncircumcised. Do thou that in us, which was done to thee for us; cut off the superfluity of our maliciousness, that we may be holy in and by thee, which for us wert content to be legally impure. There was shame in thy birth, there was pain in thy circumcision. After a contemptible welcome into the world, that a sharp razor should pass through thy skin for our sakes, which can hardly endure to bleed for our own, it was the praise of thy won derful mercy in so early humiliation. What pain or contempt should we refuse for thee, that hast no spare of thyself for us! Now is Bethlehem left with too much honour; there is Christ born, adored, circumcised. No sooner is the blessed Virgin either able or allowed to walk, than she travels to Jerusalem, to perform her holy rites for herself, for her son; to purify herself, to present her son. She goes not to her own house at Nazareth, she goes to God's house at Jerusalem. If purifying were a shadow, yet thanksgiving is a substance. whom God hath blessed with fruit of body and safety of deliverance, if they make not their first journey to the temple of God, they partake more of the unthankfulness of Eve, than Mary's devotion. Those Her forty days, therefore, were no sooner out than Mary comes up to the holy city. The rumour of a new king, born at Bethlehem, was yet fresh at Jerusalem, since the report of the wise men: and what good news had this been for any pickthank to carry to the court? Here is the Babe whom the star signified, whom the sages inquired for, whom the angels proclaimed, whom the shepherds talked of, whom the scribes and high-priests notified, whom Herod seeks after. Yet, unto that Jerusalem, which was troubled at the report of his birth, is Christ come; and all tongues are so locked up that he, which sent from Jerusalem to Bethlehem to seek him, finds him not, who, as to countermine Herod, is come from Bethlehem to Jerusalem. Dangers that are aloof off, and but possible, may not hinder us from the duty of our devotion. God saw it not yet time to let loose the fury of his adversaries, whom he holds up like some eager mastiffs, and then only lets go, when they shall most shame themselves, and glorify him. Well might the blessed Virgin have wrangled with the law, and challenged an immunity from all ceremonies of purification. What, should I need purging, which did not conceive in sin? This is for those mothers whose births are unclean; mine is from God, which is purity itself. The law of Moses reaches only to those women which have conceived seed; I conceived not this seed, but the Holy Ghost in me. The law extends to the mothers of those sons which are under the law; mine is above it. But as one that cared more for her peace than her privilege, and more desired to be free from offence than from labour and charge, she dutifully fulfils the law of that God whom she carried in her womb, and in her arms, like the mother of him, who, though |