〈…〉 ●…ry true . For he spake by Oracles , he spake by Visions , he spake by Dreames , he spake by e e Exod. 28.30 Vrim and Thummim , the two precious stones that were on the brest-plate of the high Priest , but commonly by Infusing into those that were his Prophets , the selfesame wordes they were to speake or to Prince , or to People . And so did the Lord at this time to this our Prophet , and so is it declared in this Prophesie , the words be these : f f Esay 7.3 . Then said the Lord vnto Isaiah , Goe forth now to meete Ahaz ( thou , and Shear-iashub thy sonne ) and say vnto him , Take heed , and be still , & so forth . And thus much of the occasion of the wordes of this my Text , and whose they were , and who wrote them , & how , and when .

Concerning the words themselues , I shall obserue God willing , this order : First to giue you their true meaning that so the meanest of you may conceiue them : then to gather thence such Instructions as the same shall afford vnto vs . This I take to be my best course , the rather for I speake to you who consist of two sorts , the Learned , and the Vnlettered , that so the Hungry among you , that is , the Vnlettered , may by this meanes be fil'd with good things , and yet the Ritch , that is , the Learned of you , not bee sent altogether empty away . To come then to the words , For vnto vs a Child is borne . A Child is borne .

They were the words of g g Our Service Booke in Latine , calls it the song of S. Ambrose , and S. Austen both Lib. Procum public p. 5. St Ambrose , and parcell of our Service which we call to mind every day : When thou tookest vpon thee to deliver man , Non horruisti Virginis vterum , thou didst not abhorre the Virgins Wombe . Vpon the reason of which word Horruisti , To abhorre , howsoever I cannot now stand , partly , for I haue farre to goe , partly , for it is not manhood to disclose those secrets of nature , which are Arcana Puerperij , the mysteries of Childbirth , yet so farre forth as Solomons wisdome hath directed me in this kind , I may boldly go on forwards , even in this place , and in your Audience . The Author then of that Booke in the person of king Solomon , thus discourseth of Mans Birth . I my selfe am also mortall , h h Wisd 7.1 . saith he , and a man like all others , and am come of him , that was first made of the Earth . And in my Mothers wombe was I fashioned to be Flesh in ten moneths . I was brought together into blood of the seed of man , and by the pleasure that commeth with sleepe . And when I was borne , I receiued the common aire , & fell vpon the earth , which is of like nature , crying and weeping at the first as all others doe . I was nourished in swadling cloathes , and with cares . For there is no king that had any other beginning of birth . All men haue one entrance vnto life , and a like going out . Here if so be we except this one circumstance of Being brought together into blood of the seed of man , and By the pleasure that commeth with sleepe , what is else said of Kings in generall , that they all had , and consequently shall haue this beginning of Birth , may bee verified of the King of Kings our Saviour CHRIST IESVS , that he had this Beginning too . Humanae Nativitatis verecundiam subijt , i i Salvian . de vero iudicio & provident Dei l. 6. p. 202. saith Salvianus , & contumeliosa terreni ortus principia suscepit . He submitted himselfe to the vncleanesse of humane nativitie , and was content to vndergoe the reproachfull beginning of worldly Birth . Hee himselfe would bee also mortall , and a man like all others , and come of him who first of all was made of the Earth . And in his Mothers wombe was he fashioned to be flesh in tenne months . Hee was brought together into blood ( not of the seed of man , indeed ) but of the seed of the woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l l Cyril . Catech. 12. p. 276. saith S. Cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He was not made of man & woman , but of a woman only , and therefore the Apostle S. Paule , when the fulnesse of time was come , saith he , God sent forth his sonne made of a woman , Gal. 4.4 . Maritus sermo , m m August . de Temp. Ser. 11. p. 418. saith S. Austen , vxor auricula : the Angels word was the Husband , and the Eare of the Virgin was the wife , Hoc splendore concipitur Dei filius , saith he , hac mundicia generatur : such was the glory & excellency of the conception of the Sonne of God , such was the purenesse of his Birth . I may yet goe on with the same King Solomon , when as hee was borne , he receiued the common aire , and fell vpon the earth which is of like nature , crying , and weeping at the first , as all others doe . He was nourished in swadling clothes , & with cares . He had with all men one entrance vnto life , and a like going out . S. Ierom in a manner saith as much , The sonne of God , n n Hieron . ad Eustoch . de Custod . Virgin . p. 149. saith he , was made for our salvation the sonne of man . He expected in his Mothers womb some nine months respite to bee borne , he indured all distasts ; hee issued forth in goare blood , he was swadled in clouts , he was appeased and pacified with motherly moanes , he that held the whole World it selfe in his fist , was content to be contained within the circumference of a maunger . So o o Aug. de Temp. Ser 9. p. 410. S. Austen , He that beareth vp all things by the word of his power , is borne himselfe of weaknesse and infirmitie . He that is not contained , nor in the Earth , nor in the Sea , no nor yet in Heaven it selfe , is comprehended within the compasse of a little sillie body . The Creator of all things is made his owne creature , and a great Fountaine issueth forth from out his own streame . The root of all things else doth grow from his owne stem , and the true vine is made the fruit of one of his owne branches . And thus as p p Ioh. 1.14 . speakes S. Iohn , was the word made Flesh , thus was he as q q Ro●… . 1.3 . speaketh S. Paul , according to the flesh made of the seed of Abraham : hee r r Rom. 8.3 . came in the similitude of sinfull flesh : he was partaker of flesh and bloud . Diverse and sundry were the Prophesies in diverse & sundry ages , that intimated to the world as much . The world it selfe was no sooner began , but the promise also began of sending him into the world . I , saith the Lord , will put enmitie betweene thee , and the woman , and betweene thy seed and her seed . He shall breake thy head , and thou shalt bruise his heele , Gen. 3.15 . Howbeit this promise ( as you see ) was in generall tearmes , nether shewing what seed , nether shewing what kind of woman , or of what People this seed should be . A second promise was made to Abraham , and it was a little more lightsome then this , for it shewed of what People he should be , namely of the Iewes : In thy seed shall all the Nations of the earth be blessed , Gen. 22.18 . A third promise was more lightsome then this too , for it shewed of what Tribe he should be , namely of the Tribe of Iuda : The scepter , saith Iacob , shall not depart from Iudah , nor a Law-giuer from betweene his feete , vntil Shiloh come , and the people shall be gathered vnto him , Gen. 49.10 . A fourth promise was yet more lightsome , for it shewed of what Familie he should be , namely of the Familie of David : Thy house , saith Nathan , shall be established , and thy kingdome for ever before thee , even thy throne shal be stablished for ever , 2. Sam. 7.16 . The fift , and sixt , and seauenth promises were much more lightsome then this , for the Fift declared the Partie that should bring him into the world , namely a Virgin , Esay , 7.17 . The Sixt , the Place hee should bee borne in , namely Bethlehem a Citie of Iuda , Micah . 5.2 . The seauenth declared the Time , namely 70 weeks of yeares from the time the Prophet Daniel liu'd in , that is foure hundred , fourescore , and tenne yeares , Dan. 9.24 . And thus when the fulnesse of time was come , saith the Apostle S. Paule , God sent forth his Sonne made of a woman , Gal. 4.4 . For vnto vs a Child is borne . It followeth , And vnto vs a Sonne is giuen . A sonne is given .

Our Saviour thus giuen vs , it puts vs in mind of his being a Gift vnto vs , and his being a Gift must call to minde from whence it is , this Gift comes . Every good giuing , s s Iam. 1 . 1● . saith S. Iames , and every perfect gift is from aboue , & commeth downe from the Father of lights . Now that this Gift was from aboue , and did come downe from the Father of lights , as it is evident by that of the Apostle before , God sent forth his sonn , Gal. 4.4 : so by our Saviours own words who indeed was this Gift . God , t t Ioh. 3.16 . saith our Saviour , so lou'd the world , that he hath giuen his onely begotten sonne that whosoever beleeveth in him should not perish , but haue everlasting life . And u u V. 17. againe , God sent not his sonne into the world , that he should condemne the world , but that the world through him should be saued . And the Apostle S. Iohn to this purpose , In this appeared , x x 1. Ioh. 4.9 . saith he , the loue of God towards vs , because God sent his onely begotten sonne into the world that we might beleeue through him . Herein is loue , not that we loued God , but that he loued vs , and sent his sonne to be a reconciliation for our sinnes . The very time of sending Gifts from one Friend to another drawing now neere at hand , I meane of Newyeares Gifts , may call to minde the pretiousnesse of this Gift giuen vnto vs , whether wee respect the Gift it selfe , or the Giuer of it , the Father of lights . The Gift it selfe is a world of happinesse that wee haue with the Party giuen , for there shall be nothing wanting to vs . They are the Apostle S. Pauls words , who speaking of this Gift who was to die for vs : He , y y Rom. 8.31 . saith the Apostle , who spared not his owne sonne but gaue him for vs all to death , how shal he not with him giue vs al things also . Now if you would knowe what these All Things are , the same Apostle in another place thus specifies the same vnto vs . Let no man reioyce in men , z z 1. Cor. 3.21 . saith he , for all things are yours . Whether it be Paul , or Apollos , or Cephas , or the world , or life , or death : whether they be things present , or things to come , even all are yours , and yee Christs , and Christ Gods . But if so be we respect the Giuer , then if we cast our eies vpon our selues withall , we may well be struck with admiration . In these our Newyeares Gifts , or one Frend respects another : or the Inferiour the Superiour , as the Poore the Rich , the Tenant his Landlord , and so forth . In this Gift we are respected who cannot chalenge the title of Friends , but are Inferiors altogether , as poore as Iob , and Tenants but at will , by him who is the Superiour , and Landlord of all the world . Whence commeth this to me , a a Luk. 1.43 . saith Elizabeth , that the mother of my Lord should come to me ? and whence commeth this to vs , that our Lord himselfe should so come to vs ? especially our selues being in that plight whereof the Apostle to the b b Ephes. 2.12 . Ephesians , yee were without Christ , and were aliants from the commonwealth of Israel , and were strangers from the Covenants of promise , and had no hope , & were without God in the world . Thus much of Birth , and of the Gift : now who it was , was thus borne , who it was , was thus giuen , A Child , a Sonne . For vnto vs a Child is borne , and vnto vs a Sonne is giuen .

The Infant here spoken of though in the first place hee bee nam'd a Childe , yet in the second is it specified what manner of Childe he was , namely a Man-childe . A Man-childe indeed it was , that was expected by the Iewes , and concerning whom in holy Scriptures there were so many severall promises made . For howsoever in Christ Iesus all be one , and therefore the Apostle St Paul , There is neither Iew , c c Gal. 3.38 . saith he , nor Grecian : there is neither bond nor free : there is neither male nor female : for yee are all one in Christ Iesus : yet this Iesus Christ himselfe , he was to be a Iew , he himselfe was to be free , he was to be male himselfe , and all for the better effecting of what he was to doe for our Salvation . True it is , he needed not , if so it had pleased his divine Maiestie to haue beene borne in such sort , or to haue indeed beene borne at all . In breui poterat patrari negotium , to speak in d d Cyp. de Nativit . St. Cyprians phrase , there needed not so many proceedings of Infancy , Childhood , Youth , and Ryper yeeres , had it stood with his good pleasure . e e Gen. 18.2 . He that appeared vnto Abraham in the shape of three men , vnto f f Gen. 19.1 . Lot in the shape of two , vnto g g Gen. 32.24 . Iacob in the shape of one , might haue come in like sort into the world , and haue bene of rype age at the very first , but he would needes become a Childe , he would bee borne as we our selues are , he would be wrapped in swadling clowts , hee would be laid even in a Cratch , he would be partaker of our infirmities . O blessed infancie saith h h Aug de Temp. Ser. 9. p. 411. St Austen , by reason whereof the life of mankinde is thus repaired . O most acceptable & pleasing Eies by vertue whereof we haue all of vs now avoided everlasting teares , and gnashing of teeth . Happy Clowts wherewith the filthinesse of all our sinnes is wiped away . O resplendent and rich Maunger which comprehended therein both the fodder of Beasts , and the food of Angels . But it was not enough for this Infant to bee a Childe in this sort , and a male-childe to , and to be borne , and to be given : but all this must be for vs , and therefore is it doubled here , Vnto vs , vnto vs , For vnto vs a Childe is borne , and vnto vs a Sonne is given .

Nobis i i Bern. super Missus est , Hom. 3. p. 7. col. 4. saith St Bernard , non sibi , qui vtique ante tempora multò nobilius natus ex patre , nasci temporaliter non indigebat ex matre . He who before all times was borne so honourably of his Father , had no need at all to be borne in time , thus of his Mother , and therefore was he borne not for himselfe , but for vs . Non Angelis quoque , saith the same Father , qui cum magnum haberent , parvulum non requirebant . Nor was he borne , saith he , vnto the Angels who enioying him already great as hee was , desired not for their parts to see him lesser . Nobis ergò natus , saith he , nobis & datus , quia nobis necessarius . Borne then he was to vs , and to vs was he given , for that necessary he was to vs . Necessary to vs all in generall , and necessary to every of vs in particular , and therefore high and low , rich and poore , one with an other , we may all of vs say , Nobis natus , nobis & datus , quia nobis necessarius : Borne he was to vs , and to vs was he given , for that he was necessary vnto vs . Thus may the Marryed , thus may the Vnmarryed , thus may the Maister , thus may the Servant , they may all of them say , Nobis natus , nobis & datus quia nobis necessarius . Borne he was to vs , & to vs was he given , for that he was necessary vnto vs . My conclusion shall be in this point as is St Bernards in that place , De nobis nato & dato , faciamus ad quod natus est & datus . Vtamur nostro in nostram vtilitatem , de salvatore salutem operemur . Him that was thus borne let vs apply to that purpose for the which he was so borne , & for the which hee was so given . Let vs vse our owne to our owne advantage . Out of our Saviour let vs work our owne Salvation . It followeth , And the Government is vpon his shoulder .

The Prophet having declared in the first place , the Birth of this Childe : For vnto vs a Childe is borne : in the second his Sex , And vnto vs a Sonne is given , he comes to shew here in the third place what manner of Childe he should be , namely a great , and a mighty Prince , which as he sheweth in these words , And the Government is vpon his shoulder , so in all the rest that follow : And he shall call his name Wonderful , Counsellor , The mighty God , The everlasting Father , The Prince of peace , and so forth .

Concerning the words in this place , And the Government is vpon his shoulder , it is a certaine kinde of speech that was frequently vsed among the Iews , signifying with them the having of Dominion . It is not a phrase of speech so vsuall with vs , and yet wee haue an other that comes somewhat neere it , of laying our shoulders to the burthen , when any office is put vpon vs . But concerning the words themselues we shall the better conceiue them if so we but cast our eies vpon an other passage of this our Prophet : In that day l l Esay 22.22 . saith the Lord , will I call my servant Eliakim . And the key of the house of David will I lay vpon his shoulder : so he shall open , and no man shall shut , and he shall shut , & no man shall open . The key there spoken of , and that kind of laying of it on the shoulder , may put vs in minde what this government here is , and why it is said to bee on our Saviours shoulder . For it is our Saviour doubtlesse that hath the key of David , m m Rev. 3.7 . which openeth & no man shutteth , and shutteth , and no man openeth . So that as the Keyes of a House are given vnto the Steward to open and shut with all even according to his pleasure , and with those Keyes is given at one instant the whole Government of the House , so are the Keyes in that place meant , and the Government thereby , so is the Government meant in this place , & the Keyes thereby , even to be on our Saviours Shoulder , to signifie vnto vs that he is the Steward , even the Ruler of the House of God which is the Church of the living God , 1. Tim. 3.15 . Thus he ruleth even at this instant the whole Catholicke Church in generall , and every member of it in particular . I , n n Mat. 28.20 . saith he , am with you alwaies vntill the end of the world : Non solum Nobiscum se esse dixit o o Salvian . de vero iudic . & provident . Dei l. 1. p. 72. saith Salvianus , sed etiam omnibus diebus esse nobiscum . He is with vs , and alwaies with vs . And the same Salvianus a little after , Nunquid ad hoc nobiscum est vt non respiciat & negligat ? What : is he so with vs that he respects vs not , or that he neglecteth vs ? No in no wise : all the p p Luk. 12.7 . haires of our head are numbred , and it is q q Aug. Hom. 14 p. 304. St Austens inference therevpon , si sic custodiuntur superflua tua , in quanta securitate est anima tua . If our superfluities be so kept , the Soule it selfe , how is that kept ? It followeth , And he shall call his name Wonderfull , Counseller , the mighty God , the everlasting Father , the Prince of Peace , and so forth .