Birth of Christ. In the soul

The freedom of God's calling and drawing men unto His Son; that it follows not the track of human appearances and external engagements. Strangers are brought from far to worship Christ, and are glad at his birth. His own, amongst whom, and those particularly for whom, he was born, were not rejoiced, yea, were troubled at it; so far were they from receiving him as their king, and worshipping him. And strange, that having resolved the Magis question, they all sit still, for anything we find, and not one is so taken with it, as to take share of the small latter end of their long journey, and to go some miles off, to see so great and matchless a wonder! Thus, many who are far off in their ways, are humbled and brought to Christ, and those who in external profession seemed always near to him, are still far off: arest the church, (as ye say,) farthest from God. My brethren, rest not on your outward relations, your interest in the ordinances and profession of religion, but see how your hearts stand affected towards Jesus Christ. If you receive him as king, then shall ye partake of the sweet fruits of his kingdom. Obs. 2. There was some appearance of reason (though, indeed, reasonless,) that Herod should be stirred with the news of a new-born king; for though Christ's office never wrongs the just power of kings, yet, the jealousy of it will never be out of their minds, while they are not acquainted with him: they will still think that his kingdom encroaches upon theirs; and this is the ground of their almost general enmity against him. But why were the Jews troubled, who could not but apprehend, according to the very notion of the Messiah, that if this was he, he was come for their deliverance and release from the tyranny of foreign power? Yet, they with Herod are troubled. The reason seems to be, they feared that trouble and war would arise by this appearing, and they might possibly foresee much in the way to the change, and therefore would rather have chosen to lie still under the burden of the Roman power. There is a natural prejudice in all against the kingdom of Christ, that it brings disturbance and disquiet with it, and therefore men would rather sleep in their chains than hear of a deliverance by him. Thus, the Jews in Egypt appear to have been prejudiced against the message of their going forth, which Moses brought them. Thus, a carnal heart would comply with its bondage, rather than be at any pains in the remove from it. Obs. 3. Was the birth of Christ subject to accompanying trouble? Thus it is in the soul, a tumult, as it were, of Herod and the Jews. They that are without, viz., carnal friends, all in a rage at it: "What! turn a melancholy, precise fool, go mad," &c. And within, like the tumultuous multitude, all the lusts of the heart are clamouring for their interest, noising to it, that it will suffer much in this change, that all wonted delights will be cut off, that there will arise much war and trouble by this new kingdom; besides many other doubts and fears that arise in this matter. Think it not strange to find it thus, that the soul is tossed with disquiet at the birth of Christ in it; but rather let it rejoice in this trouble, as a sign of that blessed birth, and that spiritual kingdom of Christ within it, which, however it occasion some present stir, shall sweetly compensate that, and compose the soul, and make it happy: for the Child born is the Prince of Peace, (Isa. is. 6,) and the proper nature of His kingdom, that whereof it is made up, is, righteousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17. Obs. 4. Herod's fear and anger against this news, gathers the priests and scribes together, to give clear testimony from the Scriptures of that very birth which was so hateful to him, and to verify it by the true assignment of the place. Thus all His enemies' practices still prove, in the issue, of service to Him: all their stirrings against His kingdom and glory, make for it. When all is reckoned, it is found in effect that they undo themselves, and advance His end whom they oppose. Obs. 5. Bring me word, that I may come and worship him. Ver. 8. This is an old piece of king-craft, we see, older than Machiavelli, to serve themselves of the shadow and mask of religion, in order to walk unseen in their atheism. The most of them in their wars and confederacies pretending religion, and intending the subversion of it, would seem to come to worship, and come indeed to worry. Cultum pretend it, chetrum intend it. Obs. 6. Though Herod and the priests were both enemies, yet they concur to this testimony, and furnish it to the inquiring strangers, but went not with them, nor so much as sent any. Thus many testify, yea, teach the truth of Christ in the general, yet go not to him, as signs in the way direct others, and stir not themselves. But, my brethren, think it not enough to give a general assent to divine truths, for unless the heart be warmed with them, and the soul stirred up to seek an interest in them, they save not, yea, they more deeply condemn. Obs. 7. Divers readings of the Evangelists and prophets, agreeing in one sense, are very useful. Bethlehem the least, yet, not the least; the least of thyself, but the greatest by the birth of the great King born in thee. Thus all are raised and ennobled by Christ. The poorest persons, and things in themselves most despicable, yet, through him, become most excellent. The simplicity of the ordinances, the word and sacraments, so far below the pomp of the world, and gaudy, false worship, in outward visage, yet are much further above them in inward dignity. Thus, the soul of a poor, simile, unlettered believer, that is the meanest and least in itself, far below the greatest persons and great wits of the world in naturals, yet, Jesus Christ being born in it, is not the least, but in spiritual excellency truly great, and far beyond all others void of Christ. Obs. 8. Christ newly born, is hotly persecuted, put to flight, &c. This is a presage of his after condition and entertainment in the world in his own person, and still in his body, his Church, the saints. No sooner is Christ born in thee, than the wicked will be upon thee, seeking to kill him with persecuting malice, with scoffs and taunts at the least. Obs. 9. All his motions are by divine direction. Thus, his saints in all times, particularly in times of straits and troubles, must still be depending on His pointing out of every step, and are safe in following that. Further, we may observe, that they whom the Father intends to bring to the Son, shall not want means of their calling and leading to him. He will create a light in them, and cause it to arise in their hearts to stir them up to inquire after him. And when they need direction, and seek it, He will furnish it even where it would be least expected. If they be driven to attend it at their hands who go not to Christ themselves, even under a ministry that hath little life in it,—that is formal and spiritless in itself, yet, if God hath cast thy lot there, even there, I say, shall a soul seeking after Jesus Christ find direction and confirmation, and the word shall be made lively to it by a higher Hand; and though they go not to Christ, yet shall they give thee His true address, and direct thee right to Him, as here the scribes and priests did these inquirers. Again, observe how God takes hold of men by suitable ways. His call does not lie wholly in the congruity of the means, but He makes it effectual; yet, He carries that efficacy so sweetly, that there is not any violence at all. Often in the means, that sweetness consists in the particular aptness of them. These were star-gazers, and he gives them notice according to their faculty by a star. Thus, some are taken with some accessory qualification of a minister, baited by this to give ear and take liking to his doctrine. Thus, St. Augustine confesses he was caught in hearing St. Ambrose, through delight in his eloquence; for though he looked no further, yet, together with the words he loved, the things that he loved not did likewise slide in and gain upon him. Again, they undertake a long and hard journey, and resolve to go on, and, missing him at Jerusalem, they inquire there concerning him, and will not leave off till they find him. A soul that hath once seen a light pointing out Christ to it, and stirring it up to seek after him, will not be driven back, nor called off from going to him, by any discouragements and difficulties; yea, they sharpen it, and set an edge on it, and make them so much the more earnest. Others can speak of him, and lie still, and not stir to go to him, as here the priests; but such a soul must have him, and will not take rest without him; will still inquire where he is, where and how I may find Christ. A man may possibly meet with some formal minister, that knows little of Christ, and loves him less, who yet can tell such an inquirer, that by believing he shall find him, and instruct him somewhat about the notion of faith, and inseparable repentance, and leaving off sin, which things he himself, who directs, makes no use of, hath no experience of at all; yet may his information be useful to the soul seeking Christ, and in following them it may find him. And as it is in the first inquiry and journey to Christ, so, in after seeking, upon his as Cant. iii. and v. Though the watchmen that should direct thee deride and mock thee, yea, though they smite and wound thee, yet, if once thou hast found the sweetness of his love, or but heard his voice speaking to thy heart, and desiring it to open to him, thou wilt not leave off thy search day nor night, till thou hast found him, in how mean a condition and outward appearance soever: thou wilt see through that, and behold him thy king, thy beloved Lord, and see him beautiful, all beauty and loveliness, and wilt be forced to declare him so, that he out vies all creature loves, as not worthy to be compared: yen, that their enjoyments have not near so much sweetness as the very see kings and mournings after Jesus Christ.Robert Leighton