1 IT is the observation of a most ancient Father . a a Irenem . Omnis Prophetia priusquam impleatur aenigma est . Every prophecy before it be fulfilled is a riddle . And amongst prophecies the latter part of this Text not the least aenigmatical . For our better vnderstanding the true meaning of these words in themselues , their coherence with the former , and my Prophets drift or scope in all : may it please you ( Men , Fathers , and Brethren ) to consider the time was now come , wherein the Lord had put Iudah also out of his sight , and cast of Ierusalem the citie which he had chosen . Beniamin was become Ben-oni , a sonne of sorrow vnto his mother . b b Chap. 31. vers. 15. For a voice was heard in Ramah mourning and bitter weeping , Rahel weeping for her children refused to be comforted because they were not , in the land of her buriall & their fathers birth . But the Lord alwaies more tender and compassionate towards his children , then a woman towards the children of her wombe , yea then tender hearted Rahel her selfe towards her dearest sonne , whose birth had cost her life , in the midst , yea even in the first beginning of these his iudgements remembers mercy . He now sends Iudah into captivitie after Israel , but as a second arrow to finde out a former lost . And Beniamin must goe , though as sore against his owne will into Chaldaea , as hee had done sometimes against his Fathers into Egypt ; yet in the Almighties determination as well now as then to redeem his brother from that thraldome , wherein he had been long detained . For the Lord had put vp Ephraims lamentation , with Rahels teares for Beniamin , disirous , as he himselfe in the verses following protests , to prepare one & the same medicine for both their maladies . c c Chap. 31. vers. 18. Refraine thy voice from weeping Rahel , and thine eies from teares , for thy work shall be rewarded , saith the Lord . And they shall come againe from the land of the enemie : and there is hope in thine end , saith the Lord , that thy children shal come againe to their owne borders . I haue heard Ephraim bemoaning himselfe thus , thou hadst corrected me , and I was chastised , &c.

2 But as Ephraims intemperancie had beene greater , more wilfull , and of longer continuance , then Iudahs or Beniamins had beene , to his recoverie was now more difficult , and put his heavenly physitian to a greater plunge then when it enforc'd him to cry out , * * Hos. 6. v. 4. O Ephraim what shall I doe vnto thee ? He was become as a man whose nature is so farre spent that no physicke can be safely administred to him . Long calamitie and distresse brings oftimes the soules of Gods children so farre out of rast with his sweetest mercies , that they loath their very proffer no lesse then sicke men doe the sight of meat . d d Iudges 6. ver. 12. The Lord is with thee thou valiant man , saith the Angel of the Lord to Gedeon : But he replies . Ah my Lord , if the Lord be with vs , why then is all this come vpon vs ? and where be all his miracles , which our fathers told vs of and said . Did not the Lord bring vs out of Aegypt ? but now the Lord hath forsaken vs , and deliuered vs into the hands of the Midianites . More wayward & diffident , my Prophet fore saw , Ephraim or Israel , for the most part , would bee . The best of them albeit they mistrust not the truth of Gods promises vnto Abraham ; yet doubt whether theirs and their fathers sinnes haue not forfaited their interest in them . If they acknowledge Gods summons for Iudahs returne & theirs to be the same , yet with old Anchises in like case , they finde a difference in their estates , — e e Virg. Aen. 2. Vos ô quibus integer aeui Sanguis ait soliáaeque suo stant robore vires Vos agitate fugam . —

Such as bad fresh and liuely spirits to weild their strong and able limmes , seeing their armes could not defend their country from the violence of their enimies , might vse the benefit of their legs to escape their buriall in her ruines . Me si caelicole volnissent ducere vitam , Has mihi servassent sedes . But sure , if the Gods intended Anchises any longer lease of his life , they would allow house-rome to his aged bones in Troy . Thus why Iudah and Beniamin should returne vnto their borders , distrustfull Ephraim could conceaue these or like reasons . The time of their captivitie is not set so long ▪ but many which haue seene Ierusalem in her glorie , may liue to see the f f Ier. 30. v. 18. citie built vp vpon her owne heape , and her palaces remaining after their wonted maner . g g Vers. 21. Their children shall be as aforetime , their noble ruler shall be of themselues , their gouernour shall proceed from among them . But as for Ephraim , our fathers said it in their hast and furie , and we their posteritie must for ever bee bound vnto the bargaine . h h 1. Kings , ch. 12. vers. 16. What portion haue we in Dauid ? we haue no inheritance in the sonne of Iesse . Many of his goodly stemms , now planted by the palmes of Babel , may take root againe in their natiue soile , and bee as a shelter to the tender graffes that must sprout out of the lower shrubs of Iudah : but he that shall looke vpon the remedilesse spoile and wast , long since made throughout all the mountaines of Samariah ; will he not take vp his parable and say , Ephraim is as a wood destroyed , wherein is never a Samplar left ? The youngest sprig that was removed thence , is now doated or withered with Eld in a strange and wearyish soile . How many of our fathers , which had never seene the light in the land of their conception , being brought captiues hither in the wombe , haue wee seene , ( after their sight had failed them , for very age and long expectation of returne ) enclosed in the bowels of a forraigne earth ; yet now no more a stepmother to vs their children that are left behind . An hundred yeares are past and gone , since our fathers were rooted out of their natiue land , & seaventie more are yet to come before our promised deliverance be accomplished . And what comfort can it bee to any of Ephraims race , to returne after so long time , into the land of Israel , now as strange and vncouth vnto vs , as Media and Assyria were to our fathers .

3 That Ephraim was thus affected , the issue did too well proue ; for few , if any of this tribe did returne with the captivitie of Sion , & such of them as afterwards return'd ; did , for the most part , inhabit Galilie , or regions allotted to other tribes . This backwardnesse , whether general in Israel , or more particular in Ephraim , was portended in the ominous character of this prophecie : wherein that God , which was a louing father to all the sonnes of Abraham , appeares more anxious and sollicitous for Ephraim , then for Iudah and Beniamin , whose returne from captivitie was more speedie and entire . And my Prophet from foreknowledge of this distrustfull temper in Ephraim , makes triall of so many courses to make him rellish Gods promises , which he condites of purpose for his palate in sweetest tearmes of dearest loue ; sometimes intreating him vnder the name of Ephraim , sometimes vnder the name of Israel , as if hee would trie whether the one were not more luckie then the other . Sometimes wooing him with fairest promises of gratious favours to come . i i Ier. 31. v. 4. I will build thee and thou shalt bee builded ô virgin Israel : thou shalt still be adorned with thy timbrels , and goe forth in the daunces of them that be ioyfull . Thou shalt yet plant vines vpon the mountaines of Samaria , and the planters that plant them shall make them common . Sometimes recounting his former kindnesse . k k Ver. 9. Why Ephraim is called Gods first . borne . I am a father to Israel , and Ephraim is my first borne : for when I shared Rubens dignitie amongst his brethren , did I not so esteeme of Ephraim ? Levi had his priesthood , and Iudah his kingdome ; but the double portion was reserued for Ioseph : and the lot , whose disposition belongs to mee , fell to Ephraim , though the younger brother ; in the fairer and larger ground . Sometimes againe , like a pensiue father iealous of every occasion that might scarre a fugitiue , wild vntamed sonne from approaching his presence , he protests his sorrow for his severe chastisements past . l l Ier. 31. v. 20. Is Ephraim my deare sonne ? is hee my pleasant child ? Should I tell him so , his bitter correction would not suffer him to beleeue it . Yet since I spake vnto him , I still remembred him , my bowels are troubled for him . I will surely haue mercy on him , saith the Lord . If the difficultie of the way deterre thee , thou shalt not wander as thy fathers did in the wildernesse : whiles the paths by which the spoilers led thee are in fresh memory , * * Vers. 21. set thee vp way-markes , & make thee high heapes for thy direction , and set thine heart towards the path-way that thou hast walked . Thy returne shall bee as quicke and speedie as thy departure . Or if the mountaines of Ephraim bee polluted , Tabor and Hermon are not so . Zabulon and Nepthalim must yet see a wondrous light . Let Ephraim , if hee loath his owne inheritance as vncleane , take possession among his brethren ; or in case he linger behind , as disdaining that Iudah should be his leader , let not his bad example entice the other sonnes of Iacob to drawe backe , as it sometimes did them to revolt from David . Turne againe O virgin Israel ( for thou shalt no more be obbraided with the adulteries of Samariah ) turne againe to these thy cities my beloued daughter , my pleasant child only refractorie and rebellious in this , that thou wilt not hasten thy retire , when as the Lord hath purposed to create a new thing in thy territorie , there the woman shall incompasse the man . This is the vpshot of all my Prophets sweet and patheticall invitations of Israel to returne from captivitie . This new and strange event of a woman incompassing a man is as a peerelesse garland , profferd , first to Ephraim as the head of his brethren , or in the second place , vnto such of the ten Tribes as would bee most forward to vndertake the course . Wee must needs then with venerable antiquitie , and some most m m Pomeranus . ancient reformers of the religion , which we professe , acknowledge some extraordinarie matter to be here promised . Howsoever sundry learned interpreters of latter times seeme not to account it such : but as if they had begon to slumber , when they came to the words of my text , ( disposed to take a nap with my Prophet , or with him of whom he spake v. 26. Vpon this I awaked and beheld , and my sleepe was sweet vnto mee ) they passe over this mysterie as in a dreame .

4 For the right vnfolding whereof , foure words there be in the originall of remarkable vse , and we may well dispence with ordinarie translations , for not fully expressing them , when as many learned Commentators otherwise very skilful in the Hebrew , scarce deigne to take notice of their true and proper grammaticall value , much lesse of their prophetical references or importances . The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated as you haue heard , in the earth , which phrase in our English is vsually as much as if he had said , in orbe terrarum , in the world ; whereas by the circumstances of the place , and consonancie to the Hebrew dialect ( most frequent in propheticall writings ) it must be restrained vnto that part of the earth , wherevnto hee sollicits these Israelites , returne . I create a new thing in the land , to wit , of Israel , or the kingdome of Ephraim , as it is opposed vnto the two other Tribes : as Pomeranus hath learnedly obserued . The second originall word is here rendred ( as well as conveniently it could be in one word ) by woman : yet is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said , THE FEMALE SHALL COMPASSE THE MALE ; though some what more bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a male , or man .

5 The sacred mysterie of this speech may best appeare by comparing this new creation of the second Adam in the Virgins wombe , with the creation of the first woman in Adam : with reference wherevnto this is called a new creation , wherein the order of the former is inverted . It is said Genes. 1. n n Gen. 1.27 . In his image created he him , he created them male and female . The reason of which aenigmaticall speech ( whence Plato , as I thinke , took his fable of Androgyni ) is because Moses there speakes of Adams creation onely , in whom notwithstanding Eue was in a sort created or enclosed as bone of his bone , and flesh of his flesh : Hee speakes of him in both numbers , as of vnum actu , which was potentia plura . The like manner of speech he vseth in the first verse . In the beginning God created the heauen , and the earth . Yet neither , was then distinctly created but the masse , whence both were afterwards distinguished as it were into male and female : that is , into such heavens , as now are the agents , and such an earth , as now is the mother , whence all earthly creatures are produced . In this new creation the Lord encloseth not Zakor Ish or Adam , not masculus only but Gever ( i ) vir fortis , the valiant or strong man , the grand heroicke of the world , in the female or weaker vessell . The female shall incompasse the male , not after the vsuall manner of childrens enclosure in the wombe , but as Evah was enclosed in Adam , or as the shell encloseth the kernell ; whose first root of existence is from within , not from without ; whose enclosure every way is entire , never opened to receiue what it encloseth , but only to haue it taken forth . This , I take it , is the naturall and true meaning of these words in this subiect , whereof wee speake , considered , with such references as haue beene specified .

6 Our small acquaintance , whether with the peculiar signes of these ancient times , or with many common prenotions ( concerning the manner of Messiahs birth or conception ) which either my Prophet might presuppose as sufficiently knowne to them for whose good hee wrote , or this prophecie occasion their successors to enquire after against the time appointed , will not suffer vs to apprehend , either the appositenesse , or efficacie of these breefe perswasions , so fully as the observant Israelites , before , or about our Saviours comming might easily haue done . Yet , if we may gesse at the force of his argument , by such references and circumstances , as haue left some print behind them in the revolutions of times vnfolding this prediction , which hee had wrapt vp in aenigmaticall generalities , it is more fully thus .

Dost thou therefore stand off , and disdaine thy returne to these thy cities , O thou Virgin , but haughtie and rebellious Israël because the glory of Shiloes birth shall be thy sister Iudahs and not thine ? Doth it greiue thee that Bethlem Ephratah sometimes so little amongst the thousands of Iudah , should now overtop the chiefe cities of Samaria ? A Prophet from the mouth of the Lord hath said it , and it must of necessitie come to passe , o o Micah . 5. v. 2. that out of Bethlem , he shal come forth that shal beare rule in Israel ; whose goings forth haue beene from the beginning , and from everlasting . Ephratah it was rightly called of old , and it happily height Bethlem since , ordein'd from eternitie to bring forth the bread of life : but neither hath Israel born Ephraims name for naught . Fruitfulnesse also is with thee . These thy Cities , though little and barren in thy sight , are not forsaken of thy God : thou hast likewise a Prophets word for thy assurance , that albeit Iudah must bring him forth , yet Israel shall bee the land of his conception , of whose kingdome there shall be no end . Account it not blind chance but thy good hap , that thy name is first mentioned in the reestablishing of my ancient grant . p p Ier. 33. vers. 14.15 . Behold the daies come ( saith the Lord ) that I will performe that good thing which I haue promised vnto the house of Israel , and to the house of Iudah . In those daies and at that time will I cause the branch of Righteousnesse to growe vp vnto David , and hee shall execute iudgement and righteousnesse in the land , Ierem. 33. v. 14 , 15. Search the Prophets at the time appointed , and it shall be shewed thee , that whilst one of them made this glorious promise , in my name , to Bethlem , q q Esa. 11. v. 1. another ( no enemie to the house of Iudah ) did foretell thy fathers , that the root of Iesse should recover his sap , and giue first beginning of life to the branch of Righteousnesse , within thy borders . Though by birth hee must bee a Bethlemite , and of Davids linage , yet the name by which hee must be best knowne shall bee taken from one of thy Cities , wherein r r Esa. 53. v. 2. being first conceiued , he shall growe vp as a branch out of a decayed trunke , or as a root out of a dry ground , not as a young plant from the liue seed of a former tree : That this place of his conception is not so cleerely named by Isaiah , as the place of his birth by Micah ; doth this dismay thee ? The greater secrecie is a signe of a greater mysterie . I knowe thee of old , thou art coy , thou art strange , and must bee wooed with rarities and new wonderments . And what wonder since the world began hath beene heard of like to this new thing which I create in these thy Cities , that a woman ( without the consort of man ) should enclose him in her wombe , whose outgoings haue beene from euerlasting . The creation of heauen and earth may in comparison of this new creation be held stale and triviall .

7 Of this Aenigma in my text , & that other forementioned Chap. 33. we may say as Ioseph did of Pharaohs dreames both are one . So is that nurserie of mysteries Isaiah , 11. v. 1. wherein the place of his conception & education is secretly named : and the like Isaiah . 53. of a root growing vp out of a drie ground . This metaphor of the root , as also the emphasis of that speech deliuered in Gods own person : I will cause the branch of righteousnesse to growe vp , aenigmatically fore-shadowe , s s Ier. 33. v. 15. that this grouth should not be by ordinarie generation , but by Creation ; that as trees and plants in the first creation did meerely growe vp out of their mother earth , without seed precedent ; so should this branch of Righteousnesse , this root of Life , take his whole substance from his earthly mother by the sole immediate power of his heavenly father .

Thus much of the coherence of these words with the former , the true meaning of this aenigma , and of the Prophets drift and scope in this place : which is to assure Ephraim or Israel that he should share with Iudah in the glory of their Messiah , as after he did in his conception and education . It remaines that wee prosecute the manner how this prophecie was fulfilled in the mystery of our Saviours conception , & other such accidents as fell out in Israel , well deseruing their speedie returne .

8 The Iewish Rabbins haue a tradition , that God before he made this great world , did trie his skill in making many lesser . But this , I am sure , you al detest as a fable in it selfe most impious , because it impeacheth Gods omnipotencie : most frivolous , because preiudiciall to his wisdome , which worketh all things for testification of his glory , or confirmation of his creatures faith ; neither of which could haue any place before men & Angels were created . But it is a point well fitting our meditations at this season , to consider how the Lord in sundrie ages , since the first promise of mans redemption by the womans seed , did giue illustrious documents as of his power , so of his purpose to effect this NEW CREATION : delighting to raise strength out of weaknesse , and by knowne effects of this nature , to purchase vnto himselfe that title ( often inserted amongst his most glorious attributes ) of making the barren wombe to beare , and become a ioyfull mother of children . He foresaw as his Prophet Isaias complaines , with what difficultie the world would beleeue his Prophets reports of their Messias growing vp as a branch out of a drie ground : and for this purpose he sought by famous experiments of their conceptions , that were most liuely types of Him , to traine vp his peoples hearts to firme beleefe of his future strange miraculous conception .

t t Gen. 18. v. 10 9 I will come vnto thee ( saith the Angell of the Lord to Abraham ) according to the time of life , and loe Sarah thy wife shall haue a sonne ; This message seem'd so strange to Sarah , who overheard it , that shee shewes by her laughing how glad shee could be if it might bee so , rather then apprehend any probabilitie that so it should bee . Hence the Angell reproues her slownesse to beleeue . Shall any thing be hard to the Lord ? Vers. 14. And as if it had beene a matter of greater difficulty to rowse her dul faith , then to quicken her dead wombe , he reiterates his message againe , At the time appointed I will returne vnto thee , euen according to the time of life , & Sarah shall haue a sonne . This strange worke of the Lord once accomplished , was to bee as a perpetuall signe for confirmation of his peoples faith in the expectation of a farre stranger , in due time to bee effected . For this vse Isaiah made of it . u u Esa. 51. v. 2. Heare me , yee that follow after righteousnesse , and yee that seeke the Lord , looke vnto the rocke whence yee were hewen , & ad cisternam perforatam vnde excisi estis : alluding vnto the dead wombe of Sarah , as hee expounds himselfe in the next words ; Consider Abraham your father , and Sarah that bare you , for I called him alone , and encreased him . The end which the Prophet aimes at throughout that Chapter , is to rectifie and establish their conceipt of Gods power , who was able even of stones to raise vp children vnto Abraham : intimating withal that Christs Church , though farre surpassing the amplitude of Abrahams present seed , was to bee raised , from materials more weake and slender in the sight of man .

10 Againe , Manoahs wife had as little hopes to conceaue a sonne as Sarah had , much lesse to conceaue such a child or Geber as should beginne that which the Geber here mentioned in my text , was to finish , that is , to redeeme Israel from the oppression of their enemies . And the Angell of the Lord , desirous to avert such a mistrustfull reply as Sarah had given , prevents it by insinuating his knowledge of what she could pretend : for so he begins his message . x x Iudg. 13.3 . Behold now thou art barren and bearest not , but thou shalt conceaue & beare a son , the child shall be a Nazarite to God from his birth ; and he shall begin to saue Israel out of the hand of the Philistines .

As little hope was there of Hannahs barren wombe , vntill out of the fulnesse of sorrowe for her forlorne estate , she conceaues faith , that God was able ( as in her song shee expresseth ) to make the barren beare seauen children . Perhaps she meant Benshebang , septenarium filium , one that should bee of better steed to Israël then any other seaven ; a governour of Gods people , a liuely type of her long expected redeemer .

11 But least these examples of Isaacs , Sampsons , and Samuels birth , all sonnes of barrennesse , might in the fulnesse of time , haue lesse force vpon mens hearts , by reason of their distance : the Lord will haue Christs forerunner Iohn Baptist to be conceaued of a woman more vnlikely to beare , in their sight that measure all things by humane probabilitie or experiments of present times . So strange these newes did seeme to Zacharie his Father , that when the Angell told him his prayers were heard , and his wife Elizabeth should conceaue and beare a sonne , one that should bee filled with the holy Ghost from his mothers wombe , he is not yet satisfied but demands . y y Luk. 1.18 . Whereby shall I knowe this for I am an old man , and my wife is of a great age . This distrustful demand , was , at this time , ( wherein God had determined to exact of all his people , great and small , outward confession of inward beleefe vnto a farre more strange and miraculous conception ) so vnseasonable and preposterous , that in signe of his power to take away the barrennesse of Elizabeths wombe , hee seales vp the priests lips , disenabling him to bring forth one word , vntill his wife , according to the word of the Lord , had brought forth her promised sonn . Now the famousnesse of this event throughout Iurie should haue serued for a signe , to confirme mens faith of Christs conception .

12 If one of Ierusalems devoutests Priests , come so farre short of Abrahams readinesse to beleeue Gods promises : no marvel if the best of women bewray some spice of her mother Sarahs mistrust . But it is farre from my disposition at any time , or my purpose at this , to vrge , farther to aggravate the infirmitie of a vessell so sanctified , elect , and pretious . And I am perswaded the Euangelist did not so much intend to disparage hers , as to confirme our beleefe , by relating her doubtfull question , and the Angels reply ; the one being but Sarahs mistrust refined with maidenly modestie , the other Sarahs check mitigated and qualified by the Angell . z z Gen. 18. v. 12 After I am waxed old and my Lord also shall I haue lust ? saith Sarah ! as you heard before : thus checked by the Angell , Wherefore did Sarah laugh : shall any thing be hard to the Lord ? The blessed Virgin , vpon a more strange salutation , onely demands of the Angell . a a Luk. 1. v. 34 How shall this bee , seeing I knowe not a man ? And the Angell answered her , not by way of reproofe or interrogation , but for her instruction , Vers. 36. giuing her a further signe . Behold thy Cousin Elizabeth , she hath also conceaued a sonne in her old age , and this is her sixth month , which was called barren : for with God nothing shall bee impossible . This heavenly dialogue was first vttered , and in such particular sort related by St Luke , to instruct vs , that as the Virgin did now with better grace and decency act that part , which Sarah had before somewhat misacted : so this her sonne , was that promised seed , whereof Isaac was but the type , & his strange and vnvsuall conception as it were a praeludium to this miraculous conception of our Saviour , foretold by Ieremie , and thus related by the Evangelist .

Insteed of an exhortation or applicatorie vse ( which my text being it selfe an exhortation directed to another people , and out of date in these our daies , will hardly yeeld without wringing ) giue me leaue to spend the short remainder of time in proposing matter of admiration , especially to yonger students , happily not so well acquainted with the manner of our Saviours conception , birth , and education , or how farre Israël shared with Iudah , or Nazareth with Bethlem in these circumstances or the like .