A sermon of the nativity of our Lord preached before the Queen Dowager in her chappel at Somerset-house on Christmas Day, 1686 / by Thomas Godden. Godden, Thomas, 1624-1688. 1686 Approx. 52 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42901 Wing G921 ESTC R28640 10731571 ocm 10731571 45545 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42901) Transcribed from: (Early English Books Online ; image set 45545) Images scanned from microfilm: (Early English books, 1641-1700 ; 1403:3) A sermon of the nativity of our Lord preached before the Queen Dowager in her chappel at Somerset-house on Christmas Day, 1686 / by Thomas Godden. Godden, Thomas, 1624-1688. 33 p. Printed by Henry Hills, London : 1686. "Published by Her Majesties command." Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Nativity. Christmas sermons. Sermons, English -- 17th century. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-10 Pip Willcox Sampled and proofread 2007-10 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON OF The NATIVITY of our LORD , Preached before the Queen Dowager , IN Her Chappel at SOMERSET-HOUSE , On Christmas Day . 1686. By Thomas Godden D. D. Preacher in Ordinary to her Majesty . Published by Her Majesties Command . LONDON , Printed by Henry Hills , Printer to the King 's Most Excellent Majesty , for his Houshold and Chappel . 1686. A SERMON Preach'd before her MAJESTY THE Queen Dowager On Christmas day , Anno 1686. LUKE 2. 15. Pastores loquebantur ad invicem , transeamus usque ad Bethlehem , & videamus hoc verbum quod factum est , quod Dominus ostendit nobis . The Shepherds said one to another , Let us now go even to Bethlehem , and see this word which is made ( or this thing which is come to pass , ) which our Lord hath made known to us . THE fulness of time for the Redemption of Man being come , a time , when all things were in quiet silence , and the Night was in the midst of her swift course , the Omnipotent Word of the Eternal Father descended from his Royal Throne , and took up his lodging in a Stable of Bethlehem . No sooner was he arrived there , but he presently dispatched an Angel to carry the news of his Birth to certain Shepherds , who were at that time keeping the watches of the night over their Flocks in the Fields adjoyning . The Messenger , to shew that he was the Minister of the Sun of Justice , clothed himself with a glittering Robe of Light , and so great was the Brightness which enlightned the place , that the Gospel calls it , Claritas Dei , the Brightness of God ; and those words of David may be said to have been then literally fulfilled , Nox sicut dies illuminabitur , that the Night should be as light as the Day . The Shepherds terrified as well with the presence of the Angel , who stood beside them , as with the unusualness of the Light , which shone round about them , were ready to fall to the ground for fear , when the Heavenly Ambassador bid them be of good cheer , for that he came not to bring them tidings of dread and terror , but of joy , and great joy to them , and to all People , that on this Bright day there was born in Bethlehem , the Saviour of the World. And that their own experience might further satisfie them of the truth of what he had said , he gave them a Sign , by which , if they would take the pains , they might find the New-born Infant , Hoc vobis signum , This , said he , shall be to you a Sign ; you shall find the Infant wrapped in Swadling-clothes , and laid in a Manger : O King of Glory ! Is not this the day in which the Angels invite the Daughters of Sion to go forth , and behold thee in the Diadem with which thy Virgin-mother Crown'd thee in the day of thy Espousals in her purest Womb ? And must a Manger be thy Cradle ? O Treasure of Heaven ! who would have sought for thee in a little Hay or Straw ? Who would have thought to have found thee in a Manger of Beasts ? Surely the Shepherds , who were terrified with the Light , must have been much more surprized with the seeming disproportion of the Sign , had not a multitude of the Heavenly Host presently joyned themselves with the Angel , praising God , and saying , Gloria in altissimis Deo , Glory be to God in the highest , and on earth peace to men of good will. With this Canticle of Joy the Angels return'd into their former Heaven above , and where may we think were the Shepherds Souls ▪ but in the new Heaven below in the Stable of Bethlehem ; and that their Bodies might be there too , to pay a double homage to this New-born King , Loquebantur ad invicem , They said one to another , Let us now go even to Bethlehem , and see this word which is made , which our Lord hath made known unto us . And the resolution was no sooner taken , but presently put in execution . But give me leave , devout Shepherds , to ask you , whither away so fast ? Were not you keeping the watches of the Night over your Flocks ? And will you now leave them in the open Fields ? Are you not afraid , that they may go astray in your absence , or the Wolves break in and devour them ? No , we are going to find out the Lamb , which is come to take away the sins of the world : This Lamb will take care both of the Shepherds and the Flocks ; And should we sustain any loss for his sake , it would still be our greater Gain . Piously resolved indeed ; But have you forgotten what hapned of old to another of your Profession , when God appearing to him in the Bush , he said as you do now , I will go and see this great Sight ? Have you forgotten , I say , how he was commanded not to draw near , but to stand at a distance , and put off his Shoes ; and how he turned away his Face , that he might not see ? And are you not afraid to meet with the same prohibition he did ? Nothing less . The Scene is now changed . God in a Burning Bush is an Object of Terror indeed ; but God in Swadling-clothes and laid in a Manger , is so great an Attractive of Love , that we fear nothing but to lose time to go to see it . They went therefore with haste , and being admitted by the Sacred Virgin , ( whose leave no doubt they would ask ) to see and adore their New-born Saviour , the Evangelist says , That they returned glorifying and praising God for all that they had heard and seen , as it had been said unto them . This is the Summ of what is contain'd in the second Gospel of this Great Day . What I have made choice of for the Subject of your present Entertainment , is the Pious Resolution of the Shepherds to go to Bethlehem . That we may enter with like Devotion into the consideration of this Great Mystery , and return , as they did , glorifying and praising God for all we shall hear and see , let us instead of asking leave of the Virgin-Mother to visit the Manger , humbly beg her Intercession at the Throne of Grace , for a Blessing upon my Endeavours , saluting her with the words of the Angel , Ave Maria. Transeamus usque ad Bethlehem , &c. The shepherds said one to another , Let us now go even to Bethlehem , and see this word which is made , which our Lord hath shown unto us . 'T is the Opinion of St. Cyprian and others of the Fathers , that these Shepherds at the same time that the Angel made known unto them the Nativity of the Saviour of the World , the so long expected Messias , had their understandings illuminated by the Holy Ghost , to know and believe , that it was He of whom the Prophet Esay had foretold , that his name should be called Emmanuel , that is , God with us , and who should verifie those glorious Attributes given him by the same Prophet of Admirabilis , Deus , Fortis , Princeps Pacis , that is , of Wonderful , God , Mighty , and Prince of Peace . Magisterio Spiritus Sancti intus edocti , quem Parvulum vident confitentur Immensum . And hence it is , that whereas the Words of my Text in the Original are capable of a double Translation , that is of being rendred in English , Let us see this Thing which is come to pass , or let us see this Word which is made , I have made choice of the latter with Venerable Bede , as more suitable to the Intention of the Shepherds , and more expressive of the Mystery we celebrate this day of the Word being made Flesh for our sakes . Taking the Words therefore in this sence , two things offer themselves at the first View to our Consideration . The first is , the Resolution of the Shepherds to go to Bethlehem , Transeamus usque ad Bethlehem . Let us now go even to Bethlehem . The second , the End they proposed to themselves in going thither , which was to see the Word which was made . And accordingly I shall divide my Discourse into these two Principal Parts . In the first I shall let you see the Devotion of the Shepherds in so readily resolving to go seek their New-born Saviour . In the second , the End we are to propose to our selves in seeing this word which was made Flesh , as the Creed declares , for us men , and for our Salvation . For us men , I say , as the Object of our worship ; and then again , for our Salvation , as a Pattern drawn by God himself for our Imitation . I begin with the first , the Devotion of the Shepherds in their Resolution to go to Bethlehem . The First Part. Devotion , as it denotes a particular Virtue , is defined by St. Thomas to be a Preparation or disposition of the Will , by which a man promptly and readily , tradit se , gives himself up , or ( as we use to say ) devotes himself to execute the things which belong to the service of God. Some of these things are expresly commanded by God himself , others intimated only or commended , as pleasing to him . And whereas there is this difference between them , that every Command of God is a sign of his Will , but every Signification of his good pleasure is not a Command , 't is manifest , that as the Perfection of Devotion on consists in a readiness to comply with both , so it shews it self chiefly in the Execution of the latter . And such was that of the Shepherds of my Text. They went to find out the New-born Christ , without being commanded . The Angel , as you have heard , gave them a Sign , by which , if they would take the pains , they might find him , which was that they should find him wrapped in swadling-clothes , and laid in a manger . But it is no where expressed in the Gospel , that he bid them go . We do not read that the Angel said unto them , Ite Pastores , Go to Bethlehem ; but only , Hoc vobis signum : This shall be to you a sign , and yet they presently resolv'd to go . And we need not go far to seek the Reason . The Angel in the Proclamation he made of Peace upon Earth , when he return'd to Heaven , sufficiently signified them to be men of good will , that is , as holy David describes such Persons , Men , whose Wills are in the Law of God : In lege Domini voluntas ejus : and the Law of God in their wills . Lex Dei ejus in corde ipsius . And where the Will and the Law are thus reciprocally in each other , in order to the Service of God , a Command serves but for a Sign , and a Sign becomes a Command . 1. To Men of Good Will , a Precept serves them but for a Sign , to point out what they are to do . And this is what the great Apostle St. Paul gives us to understand , when he says , that Lex Justo non est posita . The Law is not made for the Just man , but for such as are unjust and refractory . And why not for the Just Man also , if he cannot be just without the Observance of it ? But because , as you heard before , the Will of a Just Man is in the Law , and not under the Law. 'T is on thing says St. Austin to be in the Law , and another to be under the Law. He whose Will is in the Law , Secundum legem agit , acts indeed conformable to the Law. But He whose will is under the Law , Secùndum legem agitur , is driven or forced by the Law. The Law like a severe Adversary stands over him with threats and menaces to compel him to the performance of what it commands ; and therefore our Saviour , as the same St. Austin expounds his words , Matth. 5. 24. bids us to agree with this Adversary , that is , to conform our wills to his , quickly whilst we are in the way of this life , lest at any time , ( and we know not how soon ) he deliver us to the Judge , and the Judge to the Officer , and we be cast into a Prison , from whence there shall be no delivery , till we have paid the uttermost farthing , Nihil sic adversatur peccantibus ac praeceptum Dei , Nothing so opposite to sinners as the Law of God ; because their Will is in the Sin they would commit , and not in the Law. Nothing so agreeable to the Just as the Law , of God , because their Will is in his Law that they may not sin . To those the Law is a weight which lies heavy upon them , and presses them down ; to these , it is a weight also , but such as that of Wings , which bears them up , and carries them , Christi sarcina pennas habet , to those it is a Curbing Bitt , which restrains their licentious and irregular appetites ; to these a Gentle Bridle , which serves only to turn them into the way they are to go : To those , it is a Rod of Iron , which compels them for fear not to do , what otherwise they would , Reges eos in virga ferrea , thou shalt rule them , ( that is the Refractory ) in a Rod of Iron . To these a Rod of Direction , to point out to them , what their Wills are ready to perform . Virga directionis , Virga Regni tui ; The Rod of thy Kingdom ( and such are the Just ) is a Rod of Direction . In a word , such is the force of Love , that if it possess the Heart , that which is a Precept to the unjust and refractory , serves but for a Sign to men of Good Will. But this is not all . 'T is the Property of Love to dilate the Heart it possesses , and render it so pliant to the motions of Grace , and ready to execute what is pleasing to God , that , 2. To men of Good Will a Sign becomes a Command . Their hearts like that of David are doubly ready , Paratum cor meum , Deus , Paratum cor meum , ready to do what God commands : And again , Ready to do what he signifies only to be his Good will and Pleasure . Their Will ( as I said before ) is in the Law of God , and the Law of God in their Will. And what is the Product of this Happy Union , but that the Will , as consider'd in the Law changes a Command into a Sign , because it performs it willingly ; and the Law , as consider'd in the Will , improves that which is but a Sign into a Command ; because the Will performs it exactly . This is the Happy State of Men of Good Will , Let them but have a Sign , an Intimation of what they are to do ; Their Hearts are ready , and they presently set themselves to put it in execution . What moved the Wisemen of the East to undertake so long and dangerous a journey , to find out , and adore the New-born King of the Jews ? All the Account they give of it , is , vidimus stellam ejus , that they had seen his Star , that is his Sign , in the East . They had heard , if not read , what Balaam had prophesied of old , that a star should arise out of Jacob. They expected the rising of this Star ; and no sooner did it appear , but , as the Church represents their devotion in one of her Antiphons , they said one to another , Hoc signum Magni Regis est , This is the Sign of the Great King , who is to be born , Eamus & inquiramus eum , let us go and enquire him out , & offeramus ei munera , Aurum , Thus , & Myrrham , and offer to him Gifts , Gold , Frankincense and Myrrh . And what can be more Parallel to the devotion of the Shepherds in my Text ? No sooner had the Angel given them a Sign , by which they might find out the same New-born Saviour of the World , but presently they said one to another , Transeamus usque ad Bethlehem , Let us now go even to Bethlehem . Those wisest of Kings saw but the Sign , and went without delay , vidimus & venimus . These faithfullest of Shepherds heard but hoc , vobis signum , this shall be a Sign to you , and went with hast , venerunt festinantes . O the Incomparable Devotion both of Kings and Shepherds ! How happy should we be , would we follow their Example , and not neglect , or ( which is yet worse ) reject so often as we do the Holy Inspirations which God is pleased from time to time to give us for the amendment of our lives , and setling our selves after a more serious manner to his service , to comply with the modes of the world , and our own Ease and Humour ? O how different is this Comportment from that of these Kings and Shepherds ? A Sign is to them , a Precept , and an Intimation in lieu of a Command . And by whom may we think were they inspired with this devotion , but by the Divine Infant himself , whom they went to seek , of whom Albertus Magnus saith , Voluntas & Complacentia Patris Summum Praeceptum fuit , that the Good Will and Pleasure of his Father , in order to man's Redemption , was to him as the greatest and strictest of Commands . God , when he vouchsafes to speak to us of himself , is pleased to speak to us after our own manner , and in our own language ; And we can speak no otherwise of him . Whatever we affirm , says the Great St. Dennis , of God , is by reason of the narrowness both of our thoughts and words , incompetent and unsuitable to what he is in Himself , as always carrying some tincture of Imperfection in it . Whilst therefore I endeavour , as I may , to express what my own low Thoughts have been able to conceive of this Gracious Concurrence of the Son , with the Good Pleasure of his Father , in relation to the great design of his Incarnation , and perhaps in words not reaching my own Conceptions , your Pious and Charitable attention , will , I hope , help to supply the defect of the one , and make allowance for the other . The Eternal Father ( whose Goodness is equal to his Knowledge , ) fore-seeing from all Eternity the Fall of Man , out of the Bowels of his Mercy , design'd forthwith to repair it , and that by the Incarnation of his Son. This amongst many other means , which were present to his Infinite Wisdom , he was pleased to make choice of , as most conducing to his own Honour , and the redress and advantage of man. But how was this Great Design to be brought about ? By laying a Command on his Son to take our Nature upon him ? No , For , ( as St. Thomas observes , ) a Command supposes Inferiority in the Person to be commanded ; and Catholic Faith tells us , that in the most Holy Trinity there is no Inferiority or Subjection : No one of the Persons Higher or Lower , Greater or Less than another , but as they are All Co eternal in Duration , so are They Co-equal in Dignity and Authority . There could be no place for a Command , where there was no Inequality ; Nor even for Counsel , as supposing an Advantage of Wisdom in the Giver , in respect of the Person to whom it is given . What then remain'd , but ( if I may be permitted to speak according to our imperfect and incompetent manner of conceiving in this Life ) an Intimation of the Fathers Good Pleasure to his Son ; presenting him in the Comprehensive Knowledge , which he communicated to him of all things both Future and Possible , together with his Essence , a Prospect ( as I may call it ) of a Humane Body , so to be framed , as might serve for a decent Tabernacle for the Divinity to dwell in , and a fit and proper Instrument for Him , who was the Word , to accomplish the Redemption of man , by uniting himself to it . How readily he concurred with his Consent to this Gracious Intention of his Father , thus communicated to him , is seen by the Blessed in Heaven , in the Unity of one and the same Will in Both ; but can be discern'd only by us in this state of Obscurity in it's Effect , as in a Glass which reflects rhe Beams that are darted upon it . And such is the account which the Royal Prophet gives of its Execution in his 39th Psalm , where he represents the Son at his coming into the World , addressing himself to his Father in these words , Sacrificium & Oblationem noluisti , I see , O my Eternal Father , that Sacrifices and Oblations are rejected by thee , as insufficient to make satisfaction for the sins of men , and to appease thy wrath so justly enkindled against them . But withall I see , Corpus aptasti mihi , that thou hast framed a Body fit for me , and me alone , as the means thou hast made choice of for this great work . And what follows then , but Ecce venio , Behold I come ? Nor was a like concurrence of the Holy Ghost wanting to the compleating this Great Design , as may be gather'd from those words of the Angel to the Blessed Virgin on the day that it was to be put in execution , when he told her , that the Holy Ghost should come upon her , and the Power of the Most High should over-shadow her , and therefore the Holy Thing , which should be born of her , should be called the Son of God. Thus as the Great St. Leo excellently observes , Divisit sibi opus nostrae reparationis misericordia Trinitatis , the Three Persons of the most Sacred Trinity , in that co-eternal and mutual design they had of repairing lost man , divided ( as I may say ) the work of his Redemption amongst them , not by way of Command , but out of that pure Mercy and Goodness , which is the same in them All. Pater ( as the same St. Leo goes on ) ut propitiaretur ; Filius , ut propitiaret ; Spiritus Sanctus , ut igniret . The Father , by communicating together with his Essence his Propension to accept of a Propitiation for the sins of mankind : The Son , by mutually concurring to make the propitiation ; and the Holy Ghost , by as readily undertaking to execute what was the Good Will and Pleasure of Both. From all which it appears , that tho the Son ( the decree of the Incarnation supposed ) receiv'd a Command from his Father to lay down his Life for the Redemption of Man , ( as considered subsisting in our Humane Nature , and in that consideration Inferiour to him ) yet the Sourse and Origin of his undertaking to make a Propitiation for our sins , was not any Precept ( of which , as consider'd subsisting only in the Divinity he was not capable , being equal to his Father , ) but a communication only , he receiv'd in his divine Procession from him , of his good will and pleasure , that he should unite himself personally to our humane nature to redeem us . And as he , most willingly and readily concurr'd with this gracious design , ( but in a manner infinitely transcending what the understandings of the Highest Angels are able to comprehend ; ) So as soon as he was born into the world he inspir'd the Shepherds to do the like : He only gave them a Sign or Intimation by which they might find him , and presently without delay they resolv'd to go seek him out . Loquebantur Pastores ad invicem , The Shepherds ▪ said one to another , Let us now go even to Bethlehem . Thus , Dear Christian Auditors , was this Divine Lover of our souls pleased both to prove and make known to us the devotion of the Shepherds , when he came into the world : And now that he has finished his dispensation upon Earth , and is return'd to Heaven ; has he left us no Sign of his Good Will and Pleasure , to provoke our Love , to sollicite our affections and show our devotion to him ? Yes : Corpus aptavit nobis , he has left us also a Body , the same Body which his Father framed for him , and he gave to the Shepherds ; but in a different manner to them and to us : to them as wrapped in Swadling clothes , and laid in a Manger : Hoc vobis signum . To us , cloth'd with the forms of Bread and Wine , and laid upon the Altar , Hoc nobis Signum . And what greater Sign could he give us of his Love , than to give us that very Flesh to be our Food , which he had given for the Life of the World ? Admirable is the Reflection which St. Chrisostom makes upon this passage . Mothers , says he , oftentimes put forth their Children to be nurs'd and fed by others , But not so I , ( and he speaks in the Person of Christ , ) I feed you with my own Flesh ; I set my self before you for food , so to breed Generous Spirits in you , and fill you with hopes of future Glory ; since you cannot think , but that I , who have given my self to you here , will do it in a much more excellent manner hereafter . That I took Flesh and Blood upon me , was out of the desire I had to become your Brother ; and now behold I give the same Flesh and Blood to be taken by you , by which I became so nearly related to you . These are the words of that Great Father and Light of the Church St. Chrysostom , by which he declares the Faith of the Church of his time ( which was between the Third and Fourth of the four first General Councils ) to be the same which the Catholic Church professes at this day . And now , dear Christans , that this Divine Lover of our Souls has left us so great a Sign and Pledge of his good Will and Love , shall we not make hast with the devout Shepherds to go to Bethlehem ? Bethlehem in English signifies The House of Bread. And St. Gregory observes , that our Lord would have the Place in which he was to be born , to be called long before by this name , to signifie to us , That He who appeared there in our Flesh , is the Living Bread , which came down from Heaven to nourish the Souls of his Elect to everlasting Life . And now , as I said , that he has given us so incomparable a Sign of his Good Will and Pleasure , shall we not make hast with the Shepherds to Bethlehem ? Shall we let this Holy Time pass over , or rather shall we Trifle it all away in Pastime and Merriment , without ever approaching to this Holy Table ? Such was the Fervour of the First Christians , that they were wont to communicate every day . And necessary it was in those times of Cruel Persecution , to arm themselves daily with the Bread of Life against the fear of Death . But no sooner was Peace restored to the Church in the beginning of the fourth Age , but Piety began to languish ; ( So much more hard is it for Virtue to bear up against a Prosperous , than an Adverse Condition ) which gave St. Chrysostom , before that Age was ended , cause to inveigh so frequently as he does , against such as were present at the Divine Mysteries , without communicating . But the Malady went on increasing , and Christians grew so tepid in the performance of this Duty , that the Council of Agde in the beginning of the sixth Age , thought fit to declare , that those who did not communicate at the Three Great Feasts of the year , Christmas , Easter and Whitsontide , were not to be believ'd to be Catholics , nor reputed for such : And the Council of Tours in the beginning of the Eighth Age , found it necessary to admonish them anew to communicate , if not oftner , yet three times at least in the year , viz. at the three aforesaid Feasts . And if the Church in these later times , as still more remiss , have thought good to lay no farther obligation upon all the Faithful of both Sexes , than of receiving once a year , and that at Easter , yet the Addition of the words , ad minus , ( that it must be done then at least ) sufficiently shows the desire she has that they would do it oftner , and that a Command were not at all necessary to compel , where there is so great an Attractive of Bounty to invite . Lex Justo non est posita . This Law was not made for the Just , for men of Good Will , who are led by the Spirit of Love , but for such servile and degenerous Spirits , as are acted only by fear of Punishment : And it is much to be feared , that those who in this matter , will do no more than just what the Letter of the Law obliges , would not do that neither , but for fear of the Censure annexed . O the Prodigious sloth and negligence of such careless Christians , whom so great Signs and Pledges of their dear Saviours Goodness cannot draw , without the necessity of a Precept to drive them to him ! What will they pretend for their excuse ? That they cannot , that is , will not leave their Sins ? Few will be willing to own this , but such as have lost all fear of God's Justice , and care of their own Souls . Will they say they have no time ? But has God then given us 365 days in a year , and shall not we afford to give him one at least in the hundred ? Or finally , will they pretend , that they do not find themselves worthy to come oftner than once a year to this Divine Table ? This indeed carries some show of Religion in it , but such as St. Cyril doubts not to call damnosam Religionem : Amischievous sort of Religion , which the Devil makes use of to perswade remiss and slothful Christians , to deprive themselves of the Food of Life : But alas ! as the same H. Father saith , if they find themselves not worthy now , when will they make themselves so ? will it be easier to do it after Ten or Twelve months , than after One , or Two , or Three ? Or will it require less pains to make themselves worthy , after their sins by long continuance , and repeated Acts , have taken deep root in their hearts , than whilst they are yet Green and Tender ? Caveamus ne loco laquei damnosam Religionem Diabolus nobis praetendat , Let us beware , that our Enemy do not ensnare us to our ruine under a feigned pretence of Religion : or rather , let none be deluded with such irreligious pretenses as these to make him abstain from frequenting this Holy Table . And that we may do it worthily , let us go with these devout Shepherds to Bethlehem , and there see the Word which is made Flesh for our sakes , first to adore him as our God and Saviour , and then to adorn our souls with those virtues of which he has given us so pretious an Example , which is the subject of my Second Part. The Second Part. Videamus hoc verbum , quod factum est . Let us see this Word which is made . 'T is so natural to man , who draws all his knowledge from the impressions of his Senses to desire to see what he is to worship , that not being able to see the true God with his eyes , he fell to worshiping the Creature , rather than the Creator , changing as St. Paul says , the Glory of the Incorruptible God into an Image made like to corruptible man , and to Birds and four-footed Beasts , and Creeping Things . Thus did they become vain , as the same Apostle says , in their imaginations , and their foolish heart was darkned , resolving to worship what they saw , because they could not see , whom they were to worship . Four thousand years had this error over-spread the World , excepting only the little corner of Judea , when God commiserating the sad condition of man , and knowing , as St. Peter Chrysologus says , visendi se desiderio cruciari , lassarique mortales , with what anxiety men desired to see him , and that nothing could content them , but a visible deity , unde se visibilem faceret , hoc elegit ; out of his Infinite Goodness was pleased to take upon him the nature of Man , that he might be seen by them . This remedy alone was left to cure the blindness of humane nature , because this Object alone was able to draw the Eyes of Men from all other visible things , and fix them upon it self . And of this our Saviour himself was pleas'd to give us a Figure in the miraculous cure he wrought upon the Blind man , Joh. 9. by anointing his Eyes with a mixture made of his sacred Spittle and the dust of the Earth , in which was represented the union of the divine wisdom with humane nature , caecatis luminibus , ( as St. Anselm elegantly expresses it ) collyrium suae Incarnationis apponens , applying the Eye-salve of his Incarnation to the Eyes of Men , that those who could not behold him in the splendors of his divinity , might see him appearing in the form of man. O the Riches of the Goodness and Mercy of God , in condescending thus graciously to the weakness of our nature , and making himself visible , to satisfie the desire we had of seeing with our Eyes the God whom we are to worship ! This the devout Shepherds did , as you heard before , when they found him in his Crib ; and this must we do , as often as we present our selves before him at his Altar . But was this all ? Was this the only End , why he was pleas'd to appear to us in this visible manner ? No : St. Austin tells us of a farther design he had in it , when he says , Sapientia Dei hominem ad exemplum unde viveremus suscepit , that the wisdom of God , that is , God the Word , the second Person of the Trinity , took the nature of man upon him , to give us an example how to live well by living like him . 'T is the particular Priviledge of this Divine Word made Flesh for our fakes , that whereas other words are , properly speaking , the Objects not of the Eyes , but of the Ears , this Word not only speaks to our Ears by his Doctrine , but much more to our Eyes by his Example . And hence it is , that that great devote of our Saviours Nativity , St. Thomas de Villa Nova , calls the Manger , in which he first appeared , Magna Cathedra , the Great Divinity-Chair or Pulpit , which his Eternal Father had prepared for him , as soon as he should make himself visible in our nature , to teach us the Doctrine of Salvation . Draw near then , O Christian Souls , and hear , or rather see ( says this Holy Saint ) the Lessons which the Word made Flesh preaches to your Eyes from the Pulpit of his Crib . Discite Paupertatem , Learn of me , says he , to be truly Poor , that is , you who are Poor not to repine at your condition , and you who are rich , not to set your hearts upon the riches of this World , but to abridge your selves in superfluities to communicate to those who are in want , because I who am the Lord of the Universe , and can dispose of all that is in it , at my pleasure , have no other Mantles to shroud my tender Body , but such as a Poor Carpenters Spouse could provide me with , and no other Cradle to repose my head in , but a Manger . Discite Humilitatem , Learn of me to be truly Humble , each esteeming other better than themselves ; because I , who am the most High , have humbled my self so low , as to become the Companion of Beasts . Discite Mansuetudinem , Learn of me to be truly Meek , forgiving from your hearts those that offend you , since I , who am the Person offended , do here water my hard Couch with my Tears to make an attonement for the sins you have committed against me . Discite Patientiam , Learn of me to be Patient in all your sufferings , because I , who am Omnipotent , lye here exposed in an open Stable to the contempt of the World , and the rigour of the Elements . Discite Obedientiam , Learn of me to be Obedient to your Superiors , because I , who am the King of Kings , and Lord of Lords , have submitted my self as a little Infant to the disposal and conduct of a young and unexperienced Virgin. Discite Charitatem , Learn of me to love your Neighbours for my sake , since I , who am true God of true God , have made my self man for yours . Discite denique verum bonorum omnium hujus saeculi contemptum . Lastly , Learn of me a true and real contempt of all the Goods of this World , since I , who am the wisdom of God , have despised and rejected them as false and counterfeit , to teach you by my example the true way to Heaven . These are the Lessons which this divine Word preaches to our Eyes from the Pulpit of his Cribb . And if the Scholars of Pythagoras had so great a veneration for their Master , that whatever he said , they believ'd it , because he said it , quia ipse dixit ; Now that a greater than Pythagoras is here , now that God himself is become both our Master , and Pattern in his own Person , shall we not much rather do what we see him do , quia ipse fecit , because he has done it , and not only so , but quia ipse factus est , because himself was pleased to be made man , that we might see him with our Eyes , and learn from his Example the true way to Bliss ? And when shall we do it , if we do it not now ? Holy David , astonish'd , ( as we may say ) to see the general depravation of Mankind in his time , how their hearts were bent upon nothing , but the Love of the things of this world , as their only happiness , calls upon them to bethink themselves of their Error in these words , Filii hominum usquequo gravi corde ! Ut quid diligitis vanitatem , & quaeritis mendacium ? O ye sons of men , how long will you let your hearts lye groveling upon the Earth ! Why will you set your affections upon vanity , and seek after a lye , meaning the transitory and deceitful goods of this world ? And St. Austin to extenuate , as it were , in some measure their fault , subjoins , Saltem usque ad adventum Filii Dei error vester duraverit , that possibly this error of theirs might continue till the coming of the Son of God into the world . But then considering the depraved lives of too many Christians , he changes the Prophets usquequo , and crys out himself Quid ▪ ultra graves corde estis ? O ye sons of men , why are your hearts still possessed with this Error , now that the Son of God is come in the Flesh to teach you the true way of Life ? Quando habituri finem fallaciarum , si praesente Veritate non habetis ! O , when will you make an End of suffering your selves to be cheated with the Fallacious Maximes and Fashions of the world ? if you do it not now that Truth it self has taken a Body , and presents it self visible to your very Eyes to teach you by its own Example what you are to chuse , and what to avoid . Is it possible , dear Christians , that we can think that to be Good and desirable , which He , who is Truth it self , has rejected and contemned , or that to be vile and contemptible , which He has made choice of and embraced ? If our Judgment and Conduct be not conform to his , one of the two must follow , Either that he was deceived , or we are mistaken . And no doubt , but the mistake will be found to be on our side , if we think to go to Heaven by any other way , than that by which He went himself . If He who was Innocent , chose not only to walk upon Thorns in this World , but wore them for a Crown upon his Head , must we , who are the Criminals , expect to have the way strew'd with Flowers , and our Temples crown'd with Garlands of Roses ? Let me tell you , dear Christians , that 't is as much an Article of our Faith to believe the way to Heaven , as to believe Heaven it self : And if He who has told us , there is such a Place prepared for us , as Heaven , if we take the Right way to it , has told us also , that that way is no other , than what himself calls , The strait way , viz. the mortifying of our sensual appetites , renouncing the Pomps and Vanities of the World , crucifying the Flesh with its inordinate desires , bringing the body into subjection to the spirit , by Praying , Fasting , and other Penitential Works , giving what is above necessity , and true Christian decency , in Alms to the Poor , denying our own Wills , patiently bearing the Afflictions and Crosses which God sends , meekly forgiving those that offend us , and the like Christian Duties ; either we believe this to be the only way to Heaven , or we do not ? If we do not , why do we believe there is such a Thing as Heaven at all , since He who has told us the one , has told us the other also . When he said of himself , Ego sum via , veritas & vita , I am the Way , the Truth , and the Life , he placed Truth in the middle , between the Way and the End , as Equally engag'd for both . But then again , if we do believe , the strait way , and which himself made choice of , to be the only way to Heaven , why do we chuse to walk in the Broad and beaten Road of the world , as if that would bring us thither ? Is it by pleasing the Senses , pampering the Body , mispending the time which God has given us to work out our salvation with fear and trembling , in indulging to our own ease the best part of the day , and throwing away the rest in vain , and too often Criminal Conversations and Pastimes , and the Riches He has bestowed upon us , to secure our own Salvation by relieving his poor and necessitous Brethren , in purchasing to our selves , all that may conduce to the gratifying of our Fancies , and the satisfying of our sensual appetites ; Is it , I say , by doing these things , that we can think at last to arrive at Heaven ? O no ; we are convinc'd of the contrary both by the Doctrine and Practice of God himself made Man for our sakes . And when shall we put an End to this fatal Cheat , if we do it now ? Let us then no longer suffer our selves to be deluded with the vain and transitory things of this world . But transeamus usque ad Bethlehem , passing over , let us with the devout Shepherds go to Bethlehem ; and see this Word which is made Flesh for our sakes , which our Lord hath shown unto us . Let us in a word , see and do according to the Pattern which is shown us in the Manger , purifying our hearts from all sinful affections , and transcribing those Vertues , of which this fair Original has given us so lively an Example , into the Copy of our own lives . So shall we be prepared worthily to receive him here under the Sacramental Veils , in which he lies wrapped upon the Altar , no less truly , than he did in his Swadling-clothes in the Manger ; and be found worthy , when he shall come the second time into the world with great Power and Majesty , to behold him face to face in his Glory ; which God of his Infinite Mercy grant us all , to whom in Unity and Trinity be all Honour and Glory now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42901-e120 Psa . 138. 11. Stabulum visum est esse Coelum in Terra . Epiphan . Orat. de Deipera . Exod. 2. Isai . 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verbum quod semper erat , videamus quomodo pro nobis factum sit . Quod enim videre non poteramus , dum erat verbum , videamus factum , quia Caro est . Sum. 22. q. 82. a. 1 o. Psal . 1. Psal . 36. 31. 1 Tim. 1. 9. St. Aug. in Psal . 1. De Sermon . Dom. c. 21. St. Aug. In Psal . 59. Froenum quo pulchrè agitur St. Chrisost . Hom. 2. in 1 Tim. 1. In morali . Psal . 2. 9. Psal . 44. 8. Num. 24. 17 Affirmationes de Deo sunt incompactae . St. Dionys . St. Tho. 1. p. q. 43. Serm. 3. Pentecost . Hom. 61. ad Pop. Antioch . Ego autèm non ita ; sed carnibus meis alo , & meipsum vobis appono , vos omnes generosos esse volens , &c. Volui Frater vester fieri . Vobis vicissim ipsam Carnem & Sanguinem , per quae Cognatus vester factus sum , trado . St. Greg. Hom. 8. in Evang. Conc. Agath . An. 506. Conc. Turon . 3. An. 813. St. Cyril . Alex. l. 4. in Jo. c. 17. Rom. 1. 23. Serm. 147. S. Aug. l. 83. Quaest . Q. 25 Serm , 1. de Nat. Dom. Phil. 2. 3. Psal . 4. 3. St. Aug. in Psal . 4. Matth. 7. 14. Joh. 14. 6.