A SERMON Preached before the KING The first Sunday of ADVENT. 1666.  
By HENRY KILLIGREW D. D. Master of the SAVOY, And Almoner to his ROYAL HIGHNESS.  
Printed by his Majesty's special Command.  
LONDON, Printed by Tho. Roycroft, for Thomas Hacker. 1666.   

A SERMON Preached before the KING The first Sunday of Advent. 1666.  Mat. 21. Ver. 9 Hosanna to the Son of David, blessed is he that cometh in the Name of the Lord, hosanna in the highest. 
THese words are the Acclamation of the people, at our Saviour's entering in Triumph into Jerusalem, and part of the Gospel appointed for this Day, the first Day of the Church's Year, as appears by the Cycle or Round of Collects begun this Day. Christians, with good reason; observing yearly, double sort of year, an Ecclesiastical from the Advent of our Saviour, as well as a Civil from the Return of the Sun. For the Times and Seasons of the Church are measured, her spiritual Growths fostered, not by the Sun in the Firmament, but by the Sun of Righteousness, not by Planetary Motions or Influences, but by the Star of Jacob, whose Dawn, or Rising upon the World we at this time solemnize.  
Advent does not imply that Christ is come, but coming; not his Presence, but his Approach; Christmas is the high Celebrity of his actual Arrival, this day only reports and noises abroad his drawing near. Advent is to Christmas, as John was to the Gospel, vox clamantis, the Herald or Harbinger that made way for it; so Advent is the Harbinger to make way for the Queen-feast to succeed with more Majesty, Royal Personages not only having Followers, but Forerunners for greater State.  
But how comes the Church to make choice of one of the last Passages of Christ's Life, to proclaim his first coming into the World? the Season of his Passion, to introduce the Time of his Nativity? Because this coming of Christ in Triumph into Jerusalem, shows him who he was, to be a King, which 〈◊〉 was but named and styled at his Birth: at his Nativity he was but designed to the Crown of Israel, but here he is seen in the Throne; his Star shone then, but his Majesty now; the Sages and Astrologers could only at that time discover the King, but the People here could pronounce him to be the Son of David, and rejoice in their Sovereign. Again, this last coming of Christ was more immediately to do the will of God, and perfect the Work of man's salvation; and accordingly Saint Paul ascribes to it, by way of excellence and eminence, Heb. 7. the fulfilling of that prophecy, Then said I, Lo I come to do thy will, O God. Christ did the Will of God in the whole Course of his Life, but at the Time of his Death he accomplished it. And the Church could not select a more proper portion of Scripture to usher in his Birth, or to take off the Prejudices of the Poverty and Infirmity seen in it; to convert, I say, the Stable into a Palace; to disclose a helpless Infant, to be the Omnipotent Son of God, than this that makes both ends of Christ's Life meet; that joins the Sceptre to the Cradle; the Triumph to the Nativity: the words of the Angel, Luke 2. 11. Unto you is born this day▪ in the City of David; a Saviour, which is Christ the Lord, with the words of the People here in my Text, Hosanna to the Son of David, blessed is he that cometh in the Name of the Lord, hosanna in the Highest.  
We may observe in the words these two General Parts. Christ's Entrance. And the People's Reception of him.  
In Christ's Entrance these four Particulars.  
First, Who it is that cometh, the Person here spoken of, the Son of David.  
Secondly, For what he cometh, his Purpose, which is more clearly set down at v. 5. To declare himself to be the King of Israel.  
Thirdly, How he cometh, or the Manner and Equipage of his coming, it was in Pomp and State, as is seen verses 7, 8.  
Fourthly, From whom he cometh, or his Commission, He cometh in the Name of the Lord.  
The People's Reception of him is with joyful Acclamations. Hosanna to the Son of David, blessed is he that cometh in the Name of the Lord, hosanna in the highest.  

First, Who it is that cometh▪ the Person here spoken of, the Son of David.  
This was the whole Cities Question at verse 10th. And when he came into Jerusalem all the City was moved, saying, Who is this? But God had showed it before out of the mouths of Babes and Sucklings, very Children, properly so called, and of the poor ignorant People, who were as Children. Their Understandings were first enlightened, their Tongues entrusted to declare and welcome Christ, as the Son of David, the Messiah and Saviour of the World. And this is most commonly the Method of God Almighty in making himself known unto men, that which he hides from the Wise and Learned, he reveals unto the Simple and Lowly. The Holy Spirit for the most part taking up his Inn, as wise Travellers do theirs, not the fairest and most frequented, but the more private retired; where though there's less Magnificence, there's also less Pride, and more Accommodation and Regard. So here he passes by the Potent Priest and Pharisee, filled with Ambition, and the conceit of their own Sanctity and Knowledge, possessed with the love of Riches, and the like, and turns in to the humble, vacant, disinteressed Multitude, whose Hearts were rasae tabulae, so many fair Tables, without blur, without scroll, and fit for any Inscription.  
This Question, Quis est hic? Who is this? was not a question of Ignorance, but Malice; of Persons Uninformed, but full of Envy. 'Twas like that of his Countrymen of Nazareth, Non hic est fabri filius? Is not this the Carpenter's son? They saw his words full of Grace, and his works of Wonder, that all his Performances were truly Divine; but because Joseph was his reputed Father, and Mary his Mother, because his Breeding and Parentage were not equal to the Glories manifested in him, they would not honour him as a Prophet; but chose rather not to know him, than to believe in him; and to be offended at him, than to confess him. After the like manner the Priests and Pharisees here, because our Lord came not such a Person, and after such a Fashion, as they had foolishly fancied, their Messiah would come, a mighty Prince, environed with Armies, powerful to promote them to Honour and Riches; but a poor Prophet calling them to the like Poverty and Humility with his own; to Righteousness, not to Greatness; to take up the Cross, and not the Ensigns of Magistracy, they would not acknowledge him; but denied the Original, because it resembled not a false Copy; rejected the Eternal Son of God, because he was not like the Bastard Child of their Carnal Brains. And, Who is this? signifies not, who is this that we have never heard of, or seen? Or, who is this that usurps such honours which the Scriptures allow to no man, no not to the Messiah? But, who is this that we abhor? who is this our Aversion? who is this that defrauds our Expectations? that grows daily greater, and makes out his Pretences in spite of our Opposition?  
That Christ was to be the Son of David, to descend of the Seed and Lineage of the ancient Kings of Judah, that God out of the old Stock or Root of Jesse which now through length of time seemed decayed, and doted, sear, and dead, would cause to grow up a branch of Righteousness to execute Judgement and Justice in the Land, was a truth asserted from all antiquity; And not only Esay and Jeremy, who in express terms speak it, but as Saint Peter says, all the Prophet's bare witness to it. And the later Doctors in our Saviour's days universally allowed the Tradition, as is seen by the answer of the Pharisees to the question our Lord asked them concerning himself: What say you of Christ? whose Son is he? And they said, the Son of David. But then that Christ was this Son of David, this Branch so long foretold and expected, though his Extraction and Genealogy, his words and works, his life and death, did quadrat and close with all the Accounts, Predictions and Tipical Representations of the Messiah in the Law, and the several Lines drawn from the mouths of so many Prophets of different ages exactly concentered in his Person; yet none but the dispassionate and disinterressed would confess and acknowledge; the Multitude here, and the People again elsewhere, or some more particularly inspired, as the two blind Men mentioned Matt. 9 27. poor Bartimeus, and the like; who comparing the Miracles wrought by Christ, with the Prophecies that went of him, confidently made out this truth, Jesus thou Son of David have mercy on us.  
And here we cannot enough admire the bounty of God to his faithful Servants that do his will, and seek him with their whole heart; whom he does not only bless and prosper while they are alive, but makes their Names and Memories illustrious by a renowned Posterity long after they are dead. As he did not suffer David's Soul to see corruption, even in the grave where all things perish, so neither did he suffer his Glory to see corruption after so many ages, when commonly all things are lost in oblivion, but revived it by causing Christ to Spring from his Loins. Christ, indeed, had an other higher and nobler Generation, an Eternal, such as no man can declare; as the Prophet Esay says, Who can declare his Generation? This his Prime Generation was not from the Will of Man; but from the Power of the Spirit; he took Flesh of the Virgin, but not by Propagation, but by Adumbration, and the Will of God: And therefore in respect of any humane Parentage on the Father's side, he was likened to Melchisedec, who is introduced in Scripture without Parent, without descent, without Genealogy: for so it became him that was to be the Preacher of Purity to the World, that his very Generation should be also Pure. Yet I say so much was God pleased with the Heroical Virtue of David, so much was he a Man after his own heart, that he ordained, that that great Person, the Second Person in the Trinity, should be reckoned to him as his Issue; that he that was indeed his Lord, as our Saviour also alleges as a strange Event, should notwithstanding become his Son! he willed that the Son of his own Spirit, should be esteemed the Son of his servant! So true is that which God spoke to Eli of old, and so exemplary a doctrine to all posterity, Honorantes me honorabo, those that honour me I will honour: Ye see what is done to him whom God honoureth, the very Saviour of the World counts it a piece of Nobility and Gentry, as I may so speak, to derive his Pedigree from David. The second Particular I observed was,   

The purpose of Christ's coming, to show himself the King of Israel.  
Thrice a year for three years together, as the custom was for all Israel, Christ had gone up to Jerusalem the chief City of the Jews, and yet did never make any Overture, never showed any Semblance, as if he had been King of the Jews, before this last time of his entry. Nay hitherto he used all means to conceal his Title and Pretence, rather than to declare it. When they would have made him a King, he conveyed himself invisibly out of the press, and did a Miracle, to avoid an Advancement. How comes he therefore now voluntarily to assume, what before he so solicitously refused? How comes he to do a Miracle, that he might appear a King, when he formerly did a Miracle not to appear one? Affects to have a Mounture whereon to ride; charms the owner's Spirit that should surrender it, hearing the Lord had need of it; inspires the Multitude to proclaim, what he forbade his Disciples to whisper; takes the whole state of it upon him, affirms it to Pilate, when he asks him concerning it. Affirms it I say, though in a Ceremonious way of affirmation usual among the Jews, Art thou the King of the Jews? Thou sayest it, says he. Which was as much as if he had answered, I am indeed that which thou sayst. Only he makes here the Question itself go for the Answer, and the Demander ask the truth, in honour to him, he makes the affirming of it, as it were also, to proceed from his mouth. As in the case of a negative Answer, the more Civil among us, choose rather to return an Excuse for their dissenting, than a flat No, or Denial to the thing that was enquired.  
I say it was very strange, that Christ should thus voluntarily assume that Dignity, which he had so obstinately refused: but it was much stranger yet, that he should assume it at the season he did, at the Eve to his Passion, when he began to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cross standing at the door in expectance of him! Is this a time, says the Prophet to his servant Gehazi, to take money, and to buy Vineyards? when the Lords anger was upon the land, and the enemy daily expected. So was this a time to lay claim to a Kingdom, when a man's Hour of Death approached? To put on the Royal Ensigns, when he was to suffer as a Criminal? as if he would present himself to the Executioner, after the manner the Sacrifices of old were brought to the Priests, with Garlands and gilded Horns. as Salvian says, Ornatur ad poenam, coronatur ad supplicium, he was invested in royal Robes to be Crucified, he was made a King to suffer Death. This Hour, in the World's judgement, so Incongruous to accept a Crown, was yet the Season that he made choice of; and he refused all Advancement, till he was upon the point to be liftedup on the Crosse. But as God says in the Prophet, My thoughts are not your thoughts, neither are your ways my ways. So we may say of Christ's Times and Seasons, that they suited and accorded not with those of men, but he had an Hour and Opportunity peculiar and particular for his Actions which differed from the Vulgar apprehension. When his Mother prompted him to turn the Water into Wine, My hour, says he, is not yet come. Again when his brethren moved him formerly to go up to Jerusalem, saith he, Your time is always, but my time is not always. And the like thing may be said of his Non-acceptance of the Kingdom when the people offered it, His Hour for that purpose was not yet come, He had not fully yet Preached the Gospel through the Cities of Judea, he had not cleared his Title to the Kingdom by Signs and Wonders, fulfilled the Prophecies that were of him, and the other intermediate Works enjoined him by the Father: and he would not abruptly seize the Sovereignty, till all was prepared for it; usurp it, till he had made out his Pretence: rule over a people, that knew him not to be their Prince; and exact their obedience, before they understood his Authority. But when he had proved himself the Son of God, than he first declared he was the Heir and Successor of David; and well he might be allowed to be the King of Israel, when he had showed himself to be the Lord of Heaven and Earth, and all the Kingdoms of the World.  
And this is God's Method in ruling the World, he does not require from men, before he has given to them; he exacts not their Faith, till he has first enlightened them; demands not their Obedience, till he has taught them his Laws, and given them his Grace: But after these things if they pay him not humble and ready submission, if his Subjects refuse yet to acknowledge his Dominion, he will cause the Rebels, as 'tis Luke 19 27. To be brought forth to Judgement, and those that would not that he should reign over them, shall be slain before him; who could not brook his Sceptre, shall feel his Sword, and undergo his Vengeance.  
But here in the next place we are to demand, what Kingdom it is that Christ assumeth? that the Prophets foretold, and the People congratulate? for we shall find, that the Multitude here speak one thing, and the Spirit in them means another. The People hoped that Christ would presently show himself such a King, as I lately said the Pharisees fancied, one that should visibly ascend the Throne of David, restore the temporal Kingdom only with greater Glory than in the Patriarches days, as their words also plainly declare in the parallel place of Saint Mark, where they cry, Blessed is the Kingdom of our father David! But Christ's coming at this time was with far other Designs, to claim a Spiritual Kingdom in the Souls and Hearts of men; - Illa ut Dominetur in aula, that he might bare sway in these Palaces. Says the Psalmist, A Sceptre of Righteousness is the Sceptre of thy Kingdom, thou hast loved Righteousness and hated Iniquity. Such a Sceptre as a Prophet might wield. The People congratulate him as an Anti-Cesar, a King that should deliver from the subjection of the Romans. But what says he of his Coming? For this purpose came I into the World, to destroy the Works of the Devil, to be an Anti-Lucifer, and to lead this his Captivity captive.  
And we are to look here upon the People's Joy from their imagination of an Earthly Kingdom, as on the Infirmity and Feebleness of Natural men's Affections, who count no Blessings worthy the congratulating, but Temporal; Secular Prosperity, Worldly Greatness, Outward Splendour, the Complacency of the Senses, and the like, are the things only which transport and ravish; Christ's Spiritual Sceptre, his Dominion in the Soul, a Crown of Immortality and Glory, are looked upon as so many Melancholy Metaphors without reality, without relish: that Felicity is only desirable, which the World admires; and that held truly a Kingdom, where Voluptuousness reigns.  
But yet we are not so to take this Doctrine of Christ's Spiritual Kingdom as if he had no Temporal Kingdom at all: for that Prophecy cited by Saint Peter Act. 2. 30. God has sworn with an oath to David, that of the fruit of his Loins, according to the flesh, he would raise up Christ to sit on his Throne. And again, that the Kingdom of Christ should be of much greater extent than that of his father David, Even over all the Nations of the Earth; are to be interpreted literally, if due regard be had to the time of their fulfilling. Neither did Christ, when his Disciples asked him of his Temporal Kingdom, wholly disclaim it, but checked their curious Inquiry after it. 'Tis not for you, says he, to know the Times and Seasons, which the Father has kept in his own Power. Therefore, distingue tempora, distinguish but the Times, and the same thing which at one time is false, at another may be true. Christ at this Time, when he entered into Jerusalem, had no Temporal Kingdom: but after he ascended into Heaven, he had one Visible and Glorious, even unto the eyes of men. And though he professes in the Days of his Humiliation, that he came not to be ministered unto, but to minister; yet after his Exaltation, he claims the Ministration of all men, even of the greatest Princes: and that is fulfilled which the Prophet says, All Nations shall do him service. Says our Lord after his Resurrection, All power is given to me both in Heaven and Earth. He had this power originally before, but then he first executed it in the Capacity of God and Man, in the Capacity of the Son of David, and the prophesied King of Israel.  
And if we shall regard the Events in the World since the preaching of the Gospel, we shall find, that no one of the four, which are usually called the four Universal Monarchies, was ever so vastly, so universally extended, as the Monarchy of Christ's Kingdom; but as Moses Rod devoured the Rods of the Magicians, so I may say, has Christ's Sceptre swallowed up all the Sceptres of the Kings of the Earth: and as heretofore the Nations flowed so generally into the Roman Empire, that it was not undeservedly said, Orbem jam totum victor Romanus habebat, the Victorious Romans have made themselves Masters of the whole World, there being no Nation that was not subdued by them, which they thought worthy to march against with an Army, and if any were exempt, 'twas because they were also despised: so much more may it be said of Christ's Empire, That it comprises the whole World, seeing that very Globe or Orb of the Romans itself, is contained within the Globe or Orb of Christ's; neither is there that Climate to be found, in which there are not those that do bow the knee in adoration to the King Christ, and erect the Cross in token of his Dominion. It is enough when we can say, that there is no Sun, where there is no Church; and if there be a People that know not Christ, 'tis because themselves are unknown.  
They therefore, who have so much doted on the fifth Monarchy, and out of Scripture misinterpreted will bring down Christ again from Heaven, to Reign a thousand years on a Temporal Throne upon Earth, they seek for that in Future Ages, which is already eminently performed in their sight, and fulfilled in Story; and it may be said to them of the Temporal Kingdom of Christ, what he said once of his Spiritual, That it comes not with Observation. No, not with the Observation of any thing that's Future: but rather is discerned to be now Currant and Instant upon us, both by the Observation of what is past, and what we daily see. And however the Prophecies may seem to intimate some Secular Way of Christ's executing his Temporal Kingdom, and that the Jews and others think they degrade the Messiah, if they make him not an Earthly Prince, yet no Grandeur of an Earthly Prince can reach to the Majesty of the Messiah, as 'tis spoken of in Scripture, or fulfil those very Predictions they stand so much upon, after so Glorious a Manner as Christ has fulfilled them. Who undoubtedly did a more Wonderful and Illustrious thing, in that he Reigned o'er the World after his Decease, than if he had done it in the Days of his Flesh; I say, he did a more Wonderful and Illustrious thing, in first Dying, and after that, Rising again, and subduing, and ruling the Nations of the Earth, and being adored ever after as God, than if for a few years only he had Domineered like a Caesar, or a Xerxes, and then Ingloriously have confessed his Mortality, expired, and given place to another. And this is the High Prerogative of Christ, which Saint Peter, Act. 5. 30. so powerfully urges to convert his Unbelieving Crucifiers: The God of our fathers, says he, raised up Jesus, whom ye slew, and hanged on a tree, Him hath God exalted with his right hand to be a Prince and a Saviour. And Christ being such a Prince or King as we have described, Let us see in the next place the State and Majesty with which he came to claim his Kingdom. Which is in the third Particular I observed,   

The Manner, Pomp, or Equipage of his Coming.  
If we read the Triumphs of the Ancient Romans, nothing can be imagined more Magnificent, more Stupendious. They being the Works of a racked Invention, and an immense Charge, the Labour of many months, and the Business of several days, the Sun sometimes making his Course thrice about the World, before the several parts of the well digested Pomp could be passed through the City. The People were to behold Models of the Towns and Fortresses they had conquered, the Habits, Weapons, and other Warlike Harness and Engines of the Enemy; the vast heaps of their Treasure, rich Vessels, Pieces of curious Art, wild Beasts (if any such were found among them) their Princes, with their Wives and Children led in chains: in a word, whatever could heighten the Popular Joy by Wonder, Pity, or Contempt, was presented a Spectacle to them. After these followed their own Victorious Army, Crowned with Laurel, jovial, singing, and licentious; the Consecrated Herd for Sacrifice, with all the Trappings of a Pompous and Superstitious Religion. In the last place, the Happy Conqueror himself, mounted high on an Ivory Chariot embossed with gold, and drawn with Horses of a Matchless beauty, sought out in remote Provinces, and as Authors speak, led at their bridles by White and Silken Querries; — Niveos ad fraena Quirites.  
Now if to this Majestic Pomp we shall oppose that of our Saviour's entering into Jerusalem, as 'tis described in the Morning's Gospel, it will show like a Mock-Triumph, or Triumph in Burlesque. Which was a thing resolved on, and performed the same hour, countenanced and conducted only by a Company of poor Fishermen his Disciples, and a tumultuary Rabble of the Meaner Sort; for rich Tapestry and Pieces of Needlework to adorn the Passage of the Triumph, the Coats of these poor people, and some Extempore Branches snatched from Palm-trees there at hand, served to strew the Way; instead of a Gorgeous Chariot, the humble Conqueror came riding on a Ass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Chrysostom terms it, the most abject and despicable of all the Beasts of Burden.  
But yet notwithstanding the Poverty and Meanness of those Circumstances, if we shall look into this Triumph of our Lord, as well as look upon it; consider it with the sharper Eyes of the Spirit, as well as glance on it with the misty Eyes of the Body, we shall find, that with great reason, it was ushered in verse 5. with an Admonition of Special Observation and Regard to be had to it; Tell the daughter of Zion, Behold thy King cometh unto thee meek and sitting upon an ass, and a colt the foal of an ass; and that it excelled in Glory the Triumphs of all the Princes of the World. For though there was seen in it no Humane Invention or Cost, yet it was Ordered and Contrived by the Wisdom of the Eternal God; though 'twas resolved on and performed in an Hour, 'twas prophesied of many Hundred Years before; though no heaps of Gold or Antick-plate were carried in it for ostentation, yet the Virtues and Miracles of the Conqueror, his holy Life and Doctrine were born, in a manner, before him, to the greater Admiration of the Beholders; though no Models of demolished Cities, or Kings led in fetters, afforded a Spectacle of admiration and compassion, yet the Kingdoms of Hell and the Grave were there showed, despoiled and ransacked, and Lucifer the Prince of Darkness himself led in Everlasting Chains. And then the Joy of this Triumph, was not the Mourning of many Nations and People beside, but a Cause of Universal Jubilee to the whole World; or yet to last only for a few days, but to continue even when the Sun and the Moon shall no longer be.  
The Triumphs of Princes and Great Captains, are to boast their Glory and Magnificence, but Christ's Entrance into Jerusalem, was not to show a Triumph of the Vain things of this World, but a Triumph over them; not to Magnify the Opinion of Riches, but to bring them into Contempt.  
And this, and the like Passages of his Life, are not so much to be looked upon in the Story and Fact, as in the Design and Purpose; as Saint Chrysostom says of them, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rule of Christian Philosophy. At his Birth, when he was Worshipped by some Kings, and feared by others, he was content to be found in a Manger; and in the days that he fed thousands with his Miracles, he chose often times himself to suffer Hunger. And this to teach the Great Ones of the World, to practise Self-denial, in their highest Affluence and Abundance; to teach the Honourable to be Humble; and the Mighty to be Meek; to use their Power, not for Pride and Ostentation, but for the Benefit of their Inferiors; to teach them to despise their Greatness, when others admired it; When the People envy or murmur at their Felicity, flatter or adore it, cry, as Saint Augustine makes them speak, Soli isti sunt, soli isti vivunt, these are the Men that Live, these are the only Happy, then to reflect on their Infirmities, and the Unstableness of their Condition, fear, and cast down their Souls. Outward Pomp and Magnificence was annexed to Kings, to preserve Reverence and Awe in the Vulgar, but not to puff up their own Spirits: That Great Person that is Proud and Arrogant from the Contemplation of his Power and many Attendants, shows a Plebeian Spirit, in a Royal Fortune; that is too High, to be Courteous, too much Exalted, to do Good, dazzles no man's Eyes with his Eminence, but shows himself blinded by his Advancement. Christ therefore easily condescended to take our Nature, because he was the Son of God; to suffer the Indignities of a Mean Condition, and to be Rejected of the Jews, because he was conscious to himself that he was above Contempt; and digested here the Humble Circumstances of his Triumph, because he came in the Name of the Lord. Which brings me to my fourth Particular. From Whom Christ Cometh, or his Commission.   

He cometh in the Name of the Lord.  
To come in the Name of the Lord] is by the Appointment, or with the Authority of the Lord. He was Vnctus Dei, the immediately Anointed by God himself to the Kingdom he came to claim. These Words, Blessed is he that cometh in the Name of the Lord, were first spoken by David of himself, and his own Election and Anointing by God unto the Kingdom of Israel, Psal. 118. 26. and so expounded by him before at verse 22. The stone, says he, which the Builders refused, is become the head stone of the corner; It is the Lords Doing, and it is marvellous in our Eyes. And after the like manner Christ's coming in the Lords Name, is by his Ordering or Doing; his Kingdom, was God's Assignation; and the People's saluting him the Messiah, was but the divulging of the Divine Counsel; nay, as David's particular anointing by God to the Kingdom, was but a Type of Christ's, the Acclamations of the People here, are but the very Echo of the Prophet's words there.  
To come therefore in the Name of the Lord, is not to come in the bare Pretence and Verbal Usurpation of his Name, as false Prophets of old did, and many thousands of false Teachers now adays do. Who apishly imitating the Phrases of Gods True Messengers, or but their Boldness and Rusticity, their Astonished Countenance, and the Dire Accent of their Voice groaning out these or the like words, The Burden, or Message of the Lord, deceive Simple People, and think they have great injury that all Learning, and Authority submit not to their Counterfeit Mission. And 'tis little less than a Prodigy to consider, how (in this not Ignorant Age) Multitudes are carried away with these gross Follies. But that temper of men which our Lord complained of John, 5. 43. is seen every where in this Nation. I come in my Father's Name, says he, and ye receive me not, if another come in his Own Name, him ye will receive. Christ showed the Broad-Seal of Heaven for what he pretended, the Divine Power bearing him witness by Miracles: But these Impostors bring nothing but Impudence and Ignorance to countenance their Proceedings; neither are they seen to advance any thing but Schism and Sedition, Profanation and Blasphemy. And as Saint John in his time forbade the Faithful to show the acts of common Humanity to any one that brought another Doctrine, than that which was taught by Christ, says he, Receive not such an one into your houses, nor bid him God-speed: So by his Example I may worthily advise, that no man in these days receive those, that by their False Interpretations, and pretended New-Lights, Pervert and Corrupt the Doctrine delivered by Christ, no not so much as to admit such persons into their Houses, or bid them God-speed, lest they seem to be their Disciples, and to partake of their Evil Deeds. Such as these deserve only the Entertainment of the Whipping-Post, and the welcome of a Hot Iron to boar their Tongues, the Bough that Absolom met with in his Rebellion, not the Boughs of Palms which were strewed in our Saviour's Way; the Execrations and Maledictions of the People, and not their Acclamations and Hosannas. which brings me to my last Part, the People's Reception of Christ. It was with Joyful Acclamations Hosanna to the Son of David, etc.   

The People's Reception of Christ.  
Hosanna] is as much as Salva quaeso, O Lord save, or give Salvation, add Success or Prosperity to the Honour of thy King: for this is not a Prayer of the People to Christ, but their Prayer for him. As we cry, Vivat Rex, Long live the King Praying for the Preservation of our Prince, who is the Preservation of us all. And so the Multitude here beseech God to save Christ, who was their Saviour, and indeed the Saviour of the World, and not improperly. For though Christ in his Divine Nature was above all Dangers and Necessities, yet in his Humane he was Obnoxious to them; and though he had the Power of a God, yet 'twas in the Weakness of a Man; and even Humane Comforts, and Good wishes, in the days of his Flesh, were well bestowed on him, and well accepted by him. And now in the Days that he is ascended to the Right hand of God, and needs no more the Ministration of Men; though we present him not with the same Contributions, and Expressions of our Affection, yet we do not desist from offering All Oblations to him, though our Oblations be changed; our Faith, our Charity, our Praises, our Zeal for his Glory, etc. are still due, and still pleasing; for though he lacks nothing, yet for ever he loves Virtue, and delights in Righteousness.  
And this is the Foundation of all Religious Worship, and the Encouragement of Devotion: this makes the Church observe Holy Feasts, the Commemorations of Christ's Benefits to her; so solicitously to warn her Children long before of their Approach, that they may not be o'ertaken with Covetousness, Malice, Ambition, Sensuality, Worldly Cares, etc. when their Lord comes, as the Jews were; and so his Presence prove Uneasy and Importunate, and they be tempted to cry with them, Quis est hic? Who is this? 'Tis Sin only, that makes men Ignorant of Christ; and Gild that makes his coming Unwelcome. But certainly he that has deserved so well of us, ought not to be held a Burden; nor he that has bestowed on us so many Benefits, to be forgotten. Or if this move us not, yet he that is so Mighty, cannot safely be Despised; and so Dreadful in his Judgements, be cast out of our Thoughts. St. Augustine has this plain Observation, not remote to our present Concern, We should be troubled, says he, if but a Friend or other Person that we reverence came to our Houses, when they were in disorder▪ and we have nothing Worthy to Entertain him: And his Application of it is this, Quicquid nonvis inveniri in domo tua, quantum potes labora ut non inveniat Deus in anima tua, What ye would not that Men should surprise in your Houses, be much more careful that God when he comes surprise not in your Souls. Let him not find a Sordedness there, no nor yet an Emptiness; let not his Reception be more Beggarly than that which he found in the Inn, or more Unhandsome and Uncleanly than that in the Stable. A Soul immersed in Lust and Sensuality, is fouler than the Stalls of Brute Beasts; and a Heart void of Virtue and the Graces of the Spirit, is yet poorer than his Cradle of a Manger. The Religious Monks of old were wont, when they heard these words read, And Christ was born in Bethlehem Juda, to fall flat on their Faces on the ground, in adoration and astonishment at the great Mystery of the Incarnation, and Gods Wonderful Condescension therein to Mankind. But in these days we hear this Gospel read like an Unconcerning Story, without astonishment, without adoration, without thanks, without the least Reflection: and the Feast of the Nativity comes, and goes, like the Day of a Lord Mayor entering on his Office; it serves to compute our Years, and to digest the Events of our Annals, but few consider the Benefits of the Holy Season, or the Duties belonging to it; few put away their Sins, and adorn their Minds with the Graces of the Gospel; few are Regenerate, or Newborn at the Birth of Christ. Men prepare for a time of Excess, and Debauch, forecast to have Richer Apparel, and Choicer Provisions, Money to play, etc. and some will borrow, or rob, but they will have to supply these things. And thus while the Flesh keeps Holiday, the Soul still drudges in the Work of sin; while our Houses are trimmed, and our Posts bound with Laurel in token of Triumph and Deliverance, we continue Ourselves in the Slavery of Vice, and the Thraldom of the Devil. And the Sun of Righteousness rises and sets upon us, as the Sun in the Firmament on Rocks and Buildings, to parch and harden us, not as on Herbs and Trees, to make us productive of Fruit.  
'Tis the saddest Prognostic of a Nation to be miserable, when neither the Benefits, nor Judgements of God work upon the hearts of the People; but whether it be a Victory, or a Loss; a Plague, or a Deliverance; a Season of Temporal Blessings, or a Season of Spiritual; they receive all these Various Changes of God's Favour and Displeasure with one Fixed and Unmoved Affection to their Sins. And though like the Deriders of God's Judgements, which Saint Peter speaks of in his second Epist. and third Chapt. they blasphemously cry not aloud, Where is the Promise of the Lords Coming? etc. yet silently and secretly, in their very holding fast of their Iniquities, they try what will be the Issue of his Threats and Denunciations against sin, and they Experiment, as I may say, their Destruction, though they Invoke it not.  
That this day may be the Advent to us not only of Spiritual Blessings, but also of Temporal; the drawing near of Peace or Victory, as well as of Redemption; of the saving of our Nation, as well as of the Salvation of our Souls; let us make a fit Reception in our Hearts for the Lord of Righteousness who now approaches. And God who at this Season bestowed on us his Son, How shall he not, as the Apostle says, with him also freely give us all things?  
We have heard Christ's Kingdom is Spiritual, and his Throne Planted in the Hearts of Men; and I may say, his Nativity is now also Spiritual, and his Cradle ought likewise to be planted in the Hearts of men; that he is then only truly Born into the world, when we become Regenerate; and seen again in the Flesh, when we show forth the Works of Righteousness. How little he regards the mere Outward Magnificence of his Feasts, we may Collect from the Pomp which he affected, when he was really born in Bethlehem Judah, and when he made his present Triumphant Entrance into Jerusalem; a Stable served him for the one, and a Despicable Ass for the other. He that had an Angel to foretell his Conception, and a whole Host of them to congratulate his Nativity, had he so pleased, he could have fixed his Cradle in Herod's Bedchamber, and have forced the Proud Tyrant to have fled into Egypt in his stead. Again, he could have Excelled Paulus Aemylius, and all the Caesar's in the Splendour of his Triumph: But his Birth, was the Birth of Meekness, of Innocence, and of Mercy; and when he entered in Triumph, Humility road in State.  
The Offices of the Church for this day best instruct us, how to welcome our Lords Coming. What in the Collect we pray, let us set ourselves to practice. To cast away the Works of Darkness now in this Mortal Life, in which Christ came to visit us in great Humility. What the People here do in my Text, let us transcribe and imitate; use their Acclamations, and also their Ingeminations, Hosanna to the Son of David, and again, Hosanna. Reiterating and repeating these Aves and Good Wishes to Christ in our Souls, a second, third, and fourth time. Tautology is the Language of Joy, a Hearty Affection is not satisfied with uttering Kind Words of Welcome, unless it may utter the same often. And as Princes accept of Acclamations from their Subjects, as well as Panegyrihs; continued and redoubled Shouts of Joy, as well as Set-Orations; nay, esteem these Simple Expressions of a Loyal Heart, before more Studied and Artificial Compliments: So God prefers many times the Eruptions and Ejaculations of a Faithful Soul, before a longer Prayer; the lifting-up only of the Spirit, before a Formal Psalm. Holiness and Righteousness make the Esclat or Splendour in Christ's Feasts; when men's Hearts are full of Grace, than his Houses are hanged, and his Tables pressed with rich Provisions: 'twas not the Curious and Busy Housewifry of Martha, but the Pensive and Abstracted Faith of Mary that made the Entertainment at Bethany; and if we will Treat our Lord acceptably it must not be from the Shambles, or the Mercers; with the Cooks or the Tailor's skill; but with the Sacrifices of Obedience, and the Adorn of the Holy Spirit. Our Feasts upon Earth must resemble these they typify in Heaven, where Righteousness is the Robe, and the Contemplating and Glorifying of God, the Cheer and the Rejoicing.  
Glory be to God on high, the Father, Son, and Holy Ghost, from all Angels, and all Men, and all Creatures, now and to all Eternity, Amen.   
FINIS.   

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PAge 1. line ult add a. P. 5. l. 15. for private retired, read private and retired. P. 10. l. 22. for that should Surrender, read that he should Surrender. P. 19 l. 19 deal. in. P. 21. l. 18. for those, read these▪ P. 34. l. 18. for these, read those.