Tvvo sermons preached before the Kings Maiestie at Whitehall. Of the birth of Christ The one on Christmas day anno 1609. The other on Christmas last anno 1610. By the Bishop of Elie his Maiesties almoner.

TWO Sermons preached before the Kings Maiestie at Whitehall . Of the Birth of CHRIST .

The one on Christmas day ANNO 1609.

The other on Christmas day last ANNO 1610.

¶ By the Bishop of Elie his Maiesties Almoner .

¶ Imprinted at London by Robert Barker , Printer to the Kings most Excellent Maiestie . ANNO 1610.

A SERMON PREACHED BEfore the Kings Maiestie at White-hall , On Munday the 25. of December , Being Christmas day , ANNO 1609.

¶ By the Bishop of Elie His Maiesties Almoner .

¶ Imprinted at London by Robert Barker , Printer to the Kings most Excellent Maiestie . Anno 1610.

A SERMON PREACHED BEfore the Kings Maiestie at Whitehall , on Christmas day . ANNO 1609. GALAT. 4. vers. 4 , 5.

When the fulnesse of time was come , God sent his Sonne , made of a woman , made vnder the Law .

That , He might redeeme , them that were vnder the Law , that we might receiue the Adoption of sonnes .

IF , when the fulnesse of time commeth , God sent his Sonne : then , When God sent his Sonne , is the fulnesse of time come . And as this day , God sent his Sonne . This day therfore , ( so oft as by the reuolution of the yeere it commeth about ) is to vs a yeerely representation of the fulnesse of time . So it is : and a speciall honour it is to the Feast , that so it is . And we our selues seeme so to esteeme of it . For we allow for euery month a day , ( Looke how many months so many dayes ) to this Feast ; as if it were , and we so thought it to be , the full recapitulation of the whole yere .

This honour it hath , from Christ , who is the substance of this , and all other Solemnities . Peculiarly , à Christi missâ , from Christs sending . ( For , they that read the ancient writers of the Latin Church , Tertullian and Cyprian , know that Missa , and Missio , and Remissa , and Remissio , with them are taken for one . So that Christi missa is the sending of Christ . ) And when then hath this Text place so fit , as Now ? Or what time so seasonable to entreat of it , as This ? Of the sending of his Sonne ; as , when God sent his Sonne : Of the fulnesse of time ; as , on the yeerely returne and memoriall of it .

To entreat of it then . The Heads are two . 1. Of the fulnesse of time . 2. And of that , wherewith it is filled . 1. Times fulnesse , in these , when the fulnesse of time came . 2. Times filling in the rest , God sent his Sonne , made of a woman , made vnder the Law , &c.

In the former , ( Quando venit plenitudo temporis , ) there be foure points . 1. Plenitudo temporis , That , time hath a fulnesse ; or , that there is a fulnesse of time . 2. Venit plenitudo . That , that fulnesse commeth , by steps and degrees , not all at once . 3. Quando venit . That , it hath a Quando , ( That is , ) There is a time , when time thus commeth to this fulnesse . 4. And , when that When is ? And that is , When God sent his Sonne . And so passe wee ouer to the other part , in the same Verse , Misit Deus ; God sent his Sonne .

For the other part , ( touching the filling of time . ) There bee Texts , the right way to consider of them , is to take them in pieces . And this is of that kinde . And if we take it in sunder , we shall see , as it is of fulnesse , so a kinde of fulnesse there is in it : euery word , more full then other : euery word , a step in it , whereby it riseth still higher , till by seuen seuerall degrees it commeth to the top , and so the measure is full . 1. God sent , the first . 2. Sent his Sonne , the second . 3. His Sonne made , the third . 4. And that twice made , made of a woman the fourth . 5. Made vnder the Law , the fi●t , euery one fuller then other , still .

And all this , for some persons , and some purpose . The persons , Vt nos , that we . The purpose , reciperemus , that we might receiue . Nay , ( if you marke it ) there be two Vt's , vt ille , vt nos , that He might , and , that wee might . He might redeeme : and we might receiue , that is , He pay for it , and , wee reape the benefit . 6. A double benefit , of Redemption first from the state of persons cast and condemned , vnder the Law , which is the sixt . 7. And then , of translation into the state of adopted children of God , which is the seuenth ; & the very filling vp of the measure .

All which , wee may reduce to a double fulnesse . Gods , as much as Hee can send . Ours , as much as we can desire . Gods , in the fiue first . 1. God sent . 2. Sent his Sonne . 3. His Sonne made . 4. Made of a Woman . 5. Made vnder the Law . And Ours in the two latter , 6. Wee are redeemed , the sixt . 7. We receiue adoption , the seuenth .

In that of Gods , euery point is full ; The thing sent full . The sending , and the maner of sending , full . The making , and the two maners of making , Of a woman , and , vnder the Law , both full . And our fulnesse in the two latter , the effects of these two Actes , or makings of a woman vnder the Lawe , Redemption , and Adoption , which make vp all . That , when we were strangers from the Adoption ; and not that onely , but lay vnder the Law , as men whom sentence had passed on : From this latter , wee are redeemed , ( Hee vnder the Law , that we from vnder the Law ) That , ( being so redeemed ) we might further receiue the adoption of children , ( and as Hee the Sonne of man : So we might be made the sonnes of God . ) Which two are as much as we can wish . And this is Our fulnesse .

And to these , I will craue leaue to adde another fulnesse of Ours , rising out of these , and to make a motion , for it . That , as it is the time , when wee from God , receiue the fulnesse of his bounty : so it might be the time also , when He from vs , may likewise receiue the fulnesse of our duetie . The time , of His Bounty-fulnesse , and the time , of our Thankefulnesse : That it may be Plenitudo temporis , quâ ad illum , quâ ad nos ; downeward , and vpward ; from Him to vs , and from vs to Him againe : and so bee both wayes , The fulnesse of time .

Quando venit plenitudo temporis .

FIRST , there is a fulnesse in Time . The terme , Plenitudo temporis . Fulnesse , carieth our conceit to measure straight , from whence it is borrowed : which , is then said to bee full , when it hath as much , as it can hold . Sap. 11.17 . Now , God hath made all things in measure : and if all things , then Time . Yea , Time it selfe is by the Apostle called , Eph. 4.13 . Mensura temporis , The measure of time . As then , all other measures haue theirs ; so the measure of Time also hath his fulnesse , when it receiueth so much , as the capacitie will conteine no more . So , Time is a measure : it hath a capacitie : that hath a fulnesse . That , there is such a thing , as the fulnesse of time .

But , nothing is full at first : no more is Time by and by . Venit plenitudo , Venit plenitudo . it commeth , not at once , or straightwayes , but by steps and paces , neerer and neerer : Fill's , first a quarter , and then halfe , till at last it come to the brim . And degrees there be , by which it commeth . Alcuin . Ecce palmares posuisti dies meos , Psal. 39.6 . From which word palmares , it is an obseruation of one of the Fathers , a man may reade his time in his owne hand : there is a likenesse betweene a mans hand , and his time . As in the hand , visibly there is an ascent , the fingers rise still , till they come to the top of the middle finger ; and when they be come thither , downe againe by like descent , till they come to the little , which is the lowest of all : So is it in our time ; It riseth still by degrees , till we come to the full pitch of our Age , and then declineth againe , till we grow to the lower end of our dayes . But , howsoeuer it may be ( as it oft falles out ) the descent is sudden , wee goe downe headlong without degrees , goe away in a moment ; yet , euer this holdeth , to our fulnesse we come not , but by degrees .

Now thirdly , this comming hath a Quando venit , Quando venit . a time , when it commeth thither . As a time there is a great while , when wee may say , Ioh. 7.6 . Nondum venit hora , the time is not yet come , while the measure is yet but in filling : Ioh. 12.23 . So at the last , a time too , that we may say , Venit hora , the time is now come , when the measure is full : That is , A time there is , when time commeth to the full : As in the day , when the Sunne commeth to the Meridian Line : in the moneth , when it commeth to the point of opposition with the Moone : in the Yeare , when to the Solstice : In man , when he commeth to his full yeres : for that is the fulnesse of time the Apostle alledgeth , in the three verses before .

And , when is that When , that time thus commeth to his fulnesse ? Quando . Quando misit Deus , when God sends it : for , Time receiues his filling from God . Of it selfe , time is but an emptie measure , hath nothing in it : Many dayes and moneths runne ouer our heads , Dies inanes , sayth the Psalmist . Menses vacui , sayth Iob : Emptie dayes , Psal. 78.33 . Void moneths , without any thing to fill them , Iob 7.3 .

That which filleth time , is some memorable thing of Gods powring into it , or ( as it is in the Text ) of his sending , to fill it withall . Misit Deus is it : and so commeth Time to be more or lesse full ; thereafter as that is , which God sends to fill it .

Now , many memorable mission's did God make , before this heere ; whereby in some measure , hee filled vp certaine times of the yeere vnder Moses , and the Prophets : all which , may well be termed , The implements of Time .

But , for all them , the measure was not yet full : filled perhaps to a certaine degree , but not full to the brimme : full it was not ( seeing it might be stil fuller ) till God sent That , then which , a more full could not be sent .

And , That He sent , when He sent his Son , a fuller then whom , He could not send , nor Time could not receiue . Therefore , with the sending Him , when that was , Time was at the top , that was the Quando venit , then it was plenitudo temporis , indeed .

And , well might that Time , be called the fulnesse of Time . For , when He was sent into the world , Col. 2.9 . Ioh. 3.34 . Ioh. 1.14 . Ioh. 1.16 . in whom the fulnes of the Godhead dwelt bodily . In whome the Spirit was not by measure . In whom was the fulnesse of grace and trueth . Of whose fulnesse we all receiue , when He was sent , that was thus full , then was Time at the full .

And well also might it be called , the fulnesse of Time , in another regard . For , till then all was but in promise , in shadowes , and figures , and prophecies onely , which fill not , God knowes . But when the performance of those promises , the body of those shadowes , the substance of those figures , the fulfilling or filling full of all those Prophecies came , then came the fulnesse of Time , truely so called . Till then , it came not : then , it came .

And well might it be called the fulnesse of time , in a third respect . For , then , the Heire , ( that is the world ) was come to his full age : and so , that the fittest time , for Him to bee sent . For to that , compareth the Apostle their estate then ; that , the former times vnder Moses and the Prophets were as the Noneage of the world ; sub Paedagogo , in the 3. Chapter , ver. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at their A. B. C. or rudiments , ( as in the very last words before these ) Their estate then , as of Children in their minority , litle differing from seruants . For , all this while , nondum venit , the fulnes of time was not yet come . But a time there was , as for man ; so for mankind to come to his full yeeres : That time , came with Christs comming , and Christs comming with it , and neuer till then , was the fulnesse of time ; but then , it was .

And let this bee enough , for this point ; more there is not in the Text. But if any shall further aske , why then , at that age of the world , the world was at his full age , iust then , and neither sooner nor later ? I know , many heads haue bene full of deuices , to satisfie mens curiositie in that point . But , I hold it safest , to rest with the Apostle ( in the second verse ) on Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let that content vs . Then was the time , for that was Tempus praefinitum à Patre , the time appointed of the Father . For , euen among men , ( though the Father being dead ) the Lawe setteth a time , for the Sonne to come to his heritage : yet the Father liuing , no time can be prefixed , but onely when it liketh Him to appoint ; and the Father here , liueth ; and therefore let his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stay vs . Acts 1.7 . The times and seasons , He hath put in his owne power , it is not for vs to know them . This is for vs to know , that , with his appointment , we must come to a full point . So doth the Apostle : and so let vs , and not busie our selues much with it . Time is but the measure or caske ; that wherwith it is filled , doth more concerne vs . To that therefore let vs come .

The degrees are seuen ( as I said . ) To take them , God sent . as they rise . Misit Deus . God sent . That standeth first ; and , at it , let our first stay be . That , will fall out , to make the first degree . For , euen this , that God sent at all , Ipsum mittere Dei , this very sending it selfe , is a degree . It is so ; and so we would reckon of it , if we knew the Sender , and who He is ; the Maieiestie of his presence how great it is , and how glorious , how farre surpassing all we can see on earth .

For Him , for such an one as Hee , to condescend , but to send ; is sure a degree . For , ynough it had beene , and more then ynough , for Him , to be sent to ; and not to send , Himselfe . To haue sit still , and bene content , that we might send to Him , and haue our message and petition admitted ; and not , He send to vs . That had bene as much as we could looke for , and well , if we might haue bene vouchsafed but that . But it was He , that sent : not we to Him first , nay , not we to Him at all , but , He to vs .

He to vs ? And what were we , that He to vs ? Vs , Ephes. 2.12 . ( as elsewhere he termeth vs ) meere Aliens from Him , and His Houshold ; Not that onely , but Vs , in case of men , whom the Law had passed vpon . ( So is our estate described in the end of the Text : ) for Him , to send to Vs , so great as Hee , to such as wee ; to thinke vs , tanti , so much worth , as to make any mission , or motion , or to disease any about vs ; This , may well be the first . Be it then so ; that to vs , or for vs , or concerning vs , God would trouble Himselfe , to make any sending . A fulnesse , there is in this . Full Hee was ; a fulnesse there was in Him , ( euen the fulnesse of compassion in His bowels ouer our estate , ) else such a Sender , would neuer once haue sent .

God sent ; His Sonnc . Sent , and sent his Sonne . That , ( I make no question , ) will beare a second . Others He might haue sent ; and whosoeuer it had bene Hee had sent , it might well haue serued our turnes . If , sent by the hand of any his Seruants , any Patriarch , Prophet , any ordinary messenger , it had beene ynough . So hitherto had bene his Sending . So , and no otherwise , euer till now .

Then , if to send by any may seeme sufficient ; to send His Sonne , must needs seeme full . For , euer the more excellent the Person sent , the more honourable the sending : the greater He ; the fuller it . Now , greater there is not , Colos. 2.9 . then His sonne , His first , His onely begotten Sonne , in whom the fulnes of the God head dwelt ; In sending Him , He sent the greatest , the best , the fullest thing He had .

To heape the measure vp yet more , with the cause of his sending , in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; It was voluntarie . Hee sent him not for need : but for meere loue to vs , and nothing else . There was no absolute necessitie , that He should haue sent Him . He might haue done what Hee intended by the meanes and ministerie of some besides . God could haue enabled a Creature ; a Creature enabled by God , and the power of his might , could soone haue troad downe Sathan vnder our feete . But , if it had bene any other He had sent ; his loue and regard to vs , had not shewed so full . It had bin ostendit Deus charitatem , but not , Ecce quantam charitatem ostendit Deus . 1. Iohn . 3.1 . Whomsoeuer He had sent besides , his loue had not bene full , at least not so full , as it should haue beene , if He had sent his Sonne . That therefore it might be full , and so appeare to vs for full ; Misit Deus filium suum . Enough it was , in compassion of our estate , to haue releeued vs , by any : Men that are in need to be releeued , care not , who they be that doe it . Enough then for compassion : but not enough , to manifest the fulnesse of his loue , vnlesse to releeue vs , He sent his owne Sonne .

This is full , Made . one would thinke : Yet , the Manner of his sending him , is fuller still . Misit filium ; Filium factum . Sent his Sonne ; His Sonne made . Sent Him , and sent Him made . This is a third . For , if He would haue sent Him , He should not haue sent Him , made : but as He was , neither made , nor created , but like himselfe , in his owne estate , as was meete for the Sonne of God , to bee sent . To make Him any thing , is to marre Him , be it what it will be . To send Him made , is to send Him marred , and no better . Therefore , I make no doubt , Christs sending is one degree , His making is another : So to sende , as withall to make , are two distinct measures , of this filling . As He is , Hee is a Maker , a Creator : If God make Him any thing , Hee must be a thing made , a Creature ; and that , is a great disparagement . So that , howsoeuer the Time is the fuller , for this ; He is the emptier : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The fulnesse of Time , is his emptinesse ; The exalting of that , Phil. 2.7 . his abasing . And , this very Exinaniuit seipsum , emptying Himselfe , for our sake , is a pressing downe the measure : and so , euen by that , still the measure is more full .

Yea , the very maner of this making , hath his encrease too , addeth to it still . In the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which is not euery making , but making it his nature . To haue made Him a bodie , and taken it vpon him for a time , till He had performed his Embassage , and then laid it off againe , that , had bene much : But so to be made , as once made and euer made : so to take it , as neuer lay it of more , but , continue so still , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it to become his very nature ; so to be made , is to be made indeed , so to to be made is to make the vnion full . And to make the vnion with vs full , He was content , not to be sent alone , but to be made , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be made so , as neuer vnmade more . Our manhood becomming his nature , no lesse then the Godhead it selfe : This is Filium factum indeed .

Made , and twise made , ( for so it is in the verse ) factum ex , and factum sub , made of , and made vnder . Of a woman ; vnder , the Law . So , two makings there bee , either of them of it selfe , a filling to the measure , but , both of them , maketh it perfectly full .

Made , Made of a woman . first of a woman : that , I take cleerly to be one . For , if Hee , if the Sonne of God must be made a Creature ; it were meet , He should be made , the best creature of all . And if made of any thing , ( if any one thing , better then another ) of that : made some glorious Spirit , Some of the orders of the Angels . Iohn 1.14 . Heb. 2.16 . Nay , made , but made no Spirit , Verbum caro factum est , The word became flesh : made , but made no Angel : Nusquam Angelos : He in no wise tooke the Angels nature vpon Him .

But made man , First I will aske with Dauid , Psal. 144.3 . Domine , quid est homo ? Lord , what is man ? And then , tell you his answere : Homo quasi res nihili . Man is like a thing of nought . And this he was made , this he became , made man , made of a woman ; did not abhorre the Virgines wombe , ( as wee sing daily , to the high praise of the fulnesse of his humilitie , to which his Loue brought Him for our sakes . ) For , whatsoeuer else He had bene made , it would haue done vs no good . In this then , was the fulnesse of his Loue , as before of his Fathers , that He would bee made , and was made , not what was fittest for Him , but what was best , for vs : not , what was most for his glory , but what was most , for our benefit and behoofe .

Made of a woman . For man He might haue bin made , & yet haue had a body framed for Him in heauen , and not made of a woman . But when he saith , Factum ex muliere , it is euident , He passed not through Her as water through a Conduite Pipe , ( as , fondly dreameth the Anabaptist . ) Made of , Factum ex : Ex , dicit materiam . Made of Her ; She ministred the matter , Flesh of her flesh . Semen mulieris . Gen. 3.15 . The seed , and Semen intimum substantiae , that is , the principal and very inward chiefe part of the substance . Made of that , made of her very substance .

And so haue we here now in one , both twaine his Natures . God sent his Sonne , There his Diuine : made of a woman , Here his humane Nature , That , from the bosome of his Father , before all worlds : this , from the wombe of his mother , in the world . So that , as from eternitie , God his Father might say , that verse of the Psalme . Psal. 2.7 . Filius meus es tu , hodie genuite : Thou art my Sonne , this day haue I begotten thee . So , in the fulnesse of time , might the Virgin his mother , no lesse truely say , Filius meus es tu , hodie peperi te : Thou art my Sonne , this day haue I brought thee into the world .

And heere now , at this word , made of a woman , He beginneth to concerne vs somewhat . There groweth an alliance betweene vs : For we also are made of a woman . And our hope is , as , He will not be confounded , to bee counted inter natos mulierum : No more will He be , Heb. 2.11 . Rom. 8.29 . ( saith the Apostle ) to say in medio fratrum ; to acknowledge vs , his Brethren . And so by this Time He groweth , somewhat neere vs .

This now , Made vnder the Law . is full for the vnion with our nature , to be made of a woman . But so to be made of a woman , without He be also made vnder the Law , is not neere enough yet . For , if he be out of the compasse of the Law , that the Law cannot take hold of Him , factum ex muliere will doe vs small pleasure . And He was so borne , so made of a woman : As , the veritie , of His conception , is in this factum ex muliere : So , the puritie , is in this , that it is but ex muliere , and no more ; Of the virgin alone , by the power of the Holy Ghost , without mixture of fleshly generation . By vertue whereof , no originall soile was in Him ; lust borne He was , 1. Tim. 1.9 . and Iusto non est lex posita , No law for the lust , no law could touch him . And so wee , neuer the better , for factum ex muliere .

For , if one be in debt and danger of the Law , to haue a Brother , of the same blood , made of the same woman , both ( as we say ) lying in one belly ; will little auaile him , except He will also , come vnder the Law , that is , become his Surety , and vndertake for him . And such was our estate . As Debters we were , by vertue of Chirographum contra nos , Col. 2.14 . The hand writing that was against vs . Which was our Bond , and we had forfeited it . And so , factus ex muliere , to vs , without factus sublege , would haue ben to smalpurpose .

No remedy therefore , Hee must bee new made , made againe once more . And so Hee was , cast in a new mould , & at his second making , made vnder the Law , vnder which if He had not beene made , we had beene marred : euen quite vndone for euer , if this had not beene done for vs too . Therfore , He became bound for vs also , entred Bond anew , tooke on Him , not only our nature , but our Debt ; our Nature , and Condition both . Nature , as men : Condition , as sinfull men ; expressed in the words following ; [ Them , that were vnder the lawe ] for that was our Condition . There had indeed beene no capacitie in him , to doe this , if the former had not gone before , factum ex muliere ; if He had not bene , as we , made of a woman ; but the former was for this ; Made of a woman He was , that He might be made vnder the law : Being ex muliere , He might then become sub lege , which before He could not , but then He might and did : And so , this still is the fuller .

And when did He this ? when was He made vnder the lawe ? Euen then , when he was circumcised . Gal. 5.3 . For this doth S. Paul testifie , in the third of the next Chapter ; Behold , I Paul testifie vnto you , whosoeuer is circumcised , factus est debitor vniuersae legis . He becomes a debter to the whole lawe . At His Circumcision then , He entred Bond anewe with vs , and in signe that so He did , He shed then a few drops of his blood , wherby He signed the Bonde ( as it were ) and gaue those few drops then , tanquam arrham vniuersi sanguinis effundendi ; as a pledge or earnest , that when the fulnesse of time came , He would be readie to shed all the rest ; as He did . For , I would not haue you mistake , though we speake of this , sub lege , being vnder the law , in the termes of a Debt sometimes : yet , the truth is , this debt of ours was no money debt , we were not sub lege pecuniariâ , but Capitali : and the debt of a Capitall law , is death : and vnder that , vnder Death He went , and that the worst death law had to inflict , euen the Death of the Crosse , the most bitter , reprochful , cursed death of the Crosse . So that vpon the matter , factus sub lege , and factus in Cruce , come both to one ; one amounts to as much , as the other . Well , this He did vndertake for vs , at His Circumcision : and therefore then , and not till then , He had his name giuen him , the name of Iesus , Luk. 2.21 a Sauiour . For then , tooke He on him the Obligation to saue vs . And looke , what then at his Circumcision He vndertooke , at his Passion he paid , Col. 2.14 . euen to the full , and hauing paid it , deleuit Chirographum , cancelled the sentence of the lawe , that till then , was of record , and stoode in full force against vs .

Howbeit all this , was but one part of the lawe , But He was made sub lege vniuersâ , vnder the whole law , and that , not by his death onely , but by his life too . The one halfe of the lawe , ( that is , the Directiue part ) He was made vnder that , and satisfied it , by the Innocencie of his life , without breaking so much , as one iot or tittle of the lawe : and so , answered that part ( as it might be , the Principall . ) The other halfe of the lawe , which is the Penaltie , He was vnder that part also , & satisfied it , by suffering a wrongfull death , no way deserued , or due by him , and so answered that ( as it might be the forfeiture . ) So , He was made vnder both , vnder the whole law . Satisfying the Principall , there was no reason , He should be lyable to the forfeiture , and penaltie : yet , vnder that He was also . And all , that the whole law might be satisfied fully , by His being vnder both parts , and so , no part of it light vpon vs .

These two then , 1. Made of a woman . 2. Made vnder the lawe , ye see , are two seuerall makings , and both very requisite . Therefore , Either hath a seuerall Feast , they diuide this Solemnitie betweene them . Sixe dayes a peece , to Either ; as the seuerall moities of this fulnesse of time . This day , Verbumcaro factum , The Word made flesh : Ioh. 1.14 . That day , Him that knewe no Sinne , 2. Cor. 5.21 . He made Sinne ; ( that is ) made him vndertake to be handled as a Sinner , to be vnder the law , and to endure what the lawe could lay vpon Him . And so now , the thing sent is full : and fully sent , because made : and fully made , because , made once and twise ouer : fully made ours , because fully vnited to vs : Made of a woman as well as we . Made vnder the Lawe as deepe as we , Both ex muliere , and sub lege . So of our nature ( of a woman , ) that of our condition also ( vnder the lawe : ) So , fully vnited to vs in nature , and condition both .

3. And so we are come , to the full measure of His sending . And , that we are come to the full , ye shall plainely see , by the ouerflowing , Verse 5. by that which we receiue from this fulnesse , which is the latter part of the verse , and is our fulnesse , euen the fulnesse , of all that we can desire . For , if we come now to aske , For whom , is all this adoe ? This Sending , This making , ouer and ouer againe ? It is for vs . So is the conclusion , vt nos , that wee might from this fulnesse , receiue the full of our wish . For in these two behinde , Redemption , and Adoption ; to be redeemed , and to be adopted , are the full of all , we can wish our selues .

The transcendent Diuision , of Good and Euill , is it , that comprehendeth all . And heere it is . Our desire can extend it selfe no further , then to be rid of all euill , and to attaine all , that good is . By these two , ( being redeemed , and being adopted ) we are made partakers of them both . To be redeemed from vnder the law , is to be quit of all euill . To receiue the Adoption of children , is to be stated in all that is Good . For , all Euill is in being vnder the law , from whence we are redeemed ; and , all Good , in being inuested , in the heauenly Inheritance , whereunto we are adopted . Thus stood the case with vs : Ephe. 3.12 . Aliens we were from God His Couenant , & his kingdome : More then that , Prisoners we were , fast layed vp vnder the Lawe . From this latter we are freed : of the former , we are Scised : And what would we more ?

Onely , this you shall obserue , that in the Idiom of the Scriptures , it is vsuall ; two points being set downe , when they are resumed againe , to beginne with the latter , and so ende with the former . So is it here , At the first , made of a woman , made vnder the Law . At the resuming , Hee beginnes with the latter , made vnder the Lawe , That He might redeeme them , that were vnder the Lawe . And then comes to the former , made of a woman , made the Sonne of man , That we by adoption might be made the Sonnes of God . But this we are to marke , it is He that is at all the cost and paine : and we , that haue the benefit by it . At the redeeming it is , vt ille : At the receiuing it is , vt nos .

Briefly of either : That he might redeeme them that were vnder the Lawe . And first , of our Redeeming . Redeeming ( as the word giueth it ) is a second buying , or buying backe of a thing , before aliened or sold . Euer , a former sale is presupposed before it . And such a thing there had gone before . A kinde of alienation , had formerly beene , whereby we had made away our selues , ( for a sale I cannot call it , it was for such a trifle ) our nature aliened in Adam , for the forbidden fruit ; a matter of no moment . Our Persons likewise , daily we our selues alien them , for some trifling pleasure , or profit , matters not much more worth . And , when wee haue thus passed our selues away , by this Selling our selues vnder sinne , Rom. 7.14 . the Law seizeth on vs , and vnder it wee are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cap. 3.23 . euen lockt vp , as it were in a Dungeon , tyed fast with the cordes of our sinnes , Prou. 5.22 : the sentence passed on vs , and wee waiting but for execution . What euill is there not , in this estate , and on euery soule that is in it ? Well then , the first vt , the first ende is , To get vs ridde , from vnder this estate .

He did it : not by way of intreaty , step in and beg our pardon : That would not serue ; Sold we were , and bought wee must be . A price must bee laide downe for vs : To get vs from vnder the Lawe , it was not a matter of Intercession , to sue for it , and haue it . No , He must purchase it , and pay for it . It was a matter of Redemption .

And , in Redemption or a Purchase , wee looke to the Price . For , if it bee at any easie rate , it is so much the better . But with an high price , He Purchased vs ; it cost Him deare to bring it about . Non auro , nec argento . 1. Pet. 1.18 19. Neither of them would serue , at an higher rate it was , euen pretioso sanguine . His precious blood , was the price , we stood him in . Which He payed , Mat. 20.28 . when He gaue his life a ransome for many .

It stood thus , betweene Him and vs , in this point of Redemption . Heere are certaine malefactors , vnder the Lawe , to suffer , to be executed . What say you to them ? Why , I will become vnder the Lawe , suffer that they should , take vpon me their execution , vpon condition , they may be quit : In effect so much , at his Passion He said , Si ergo me queritis Io. 18.6 . If you lay hold on me , if I must discharge all , Sinite hos abire , Let these goe their way , Let the price I pay be their Redemption : and so it was . And , so wee come , to be redeemed from vnder the Lawe .

And this is to be marked , that Them that were vnder the Lawe , and , We that are to receiue , are but one , one and the same persons both : But being so redeemed , then we are our selues . Till then , the Apostle speakes of vs , in the third person , Them , that were vnder the Lawe , as of some strangers , as of men of another world , none of our owne : But now being redeemed , the stile changeth . Hee speaketh of vs , in the first person vt nos , that we : for till now we were not our owne , we were not our selues , but now we are : till this , it was the old yeere still with vs , but with the new yeere , commeth our new estate .

Being thus redeemed , That we might receiue the Adoption of Children we are got from vnder the Lawe : and that is much . Till a party come to bee once vnder it , and feele the weight of it , hee shall neuer vnderstand this aright ; but then he shall . And if any haue beene vnder it , he knowes what it is , and how great a benefit to bee got thence . But is this all ? No , He leaues vs not heere ; but to make the measure compleat , yea , euen to flowe ouer , He giues vs not ouer , when he had rid vs out of this wretched estate , till He haue brought vs to an estate , as good , as He himselfe is in . After our Redemption , we stood , but as Prisoners enlarged ; that was all : But , still we were as strangers , no part , nor portion in God , or his kingdome : nor , no reason , we should hope for any . He now goeth one step further , which is the highest and furthest step of all . For further then it , He cannot goe .

That we might receiue the Adoption , ( that is ) from the estate of Prisoners condemned , be translated into the estate of Children Adopted . Of Adopted : for , of naturall , wee could not : That is His peculiar alone , and He therein onely aboue vs , but else , fully to the ioynt fruition , of al that He hath , which is fully as much , as we could desire . And this is our Fieri out of His Factum ex muliere . We made the Sonnes of God , as Hee the Sonne of man ; We made partakers of his Diuine , 2. Pet. 1.4 . as He of our humane nature . To purchase our pardon , to free vs from death , and the lawes sentence , this seemed a small thing to Him : 2. Sam. 7.19 yet this is Lex hominis . Mans goodnesse goeth no farther ; & gracious is the Prince , that doth but so much . For who euer heard of a condemned man , Adopted afterward ; or that thought it not enough and enough , if Hee did but scape , with his life ? So farre then to exalt his bountie , to that fulnesse ; as pardon , and Adopt both , Non est lex hominis haec . No such measure among men , Zelus Domini Exercituum , The zeale of the Lord of Hosts , Es. 9.7 . was to performe this : The fulnesse of the Godhead , dwelt in Him , that brought this to passe .

For ( to speake of adopting : ) We see it dayly ; No father adopt's , vnlesse He be orbe , haue no childe ; or if He haue one , for some deepe dislike , haue cast him of . But God had a Sonne , Heb. 1.3 . The brightnes of his Glorie ; The true character of his Substance : and no displeasure there was ; Mat. 17.5 . No , In quo complacitum est , In whom He was absolutely well pleased : yet , would He by adoption , for all that , Heb. 2.10 . bring many Sonnes to Glory . Is not this full on his part ?

We see againe , no Heire will endure to heare of Adoption , nay , nor diuide his Inheritance , no not with his naturall Brethren . Then , that the Heire of all things , Heb. 1.3 . should admit ioynt Heires to the Kingdome hee was borne to ; and that admit them , Rom. 8.17 . not out of such , as were neere him , but from such as were strangers , yea such as had beene condemned men vnder the Lawe , Is not this full , on his part ? To purchase vs , and to purchase for vs , both at once ? And not to doe this for vs alone , but to assure it to vs : For , as his Father , in this verse , sends Him : So , in the next verse , He sends the Spirit of his Sonne , to giue vs seisin of this our Adoption : whereby wee now call him , the Iewes Abba , the Gentiles Pater , as Children all , and He our Father , which , is the priuiledge of the Adoption , we heere receiue .

And now , are we come to the fulnes indeede . For this Adoption , is the fulnes of our option , We cannot extende ; we , our wish : or He , his loue and goodnes any further . For , what can we aske , or He giue more , seing in giuing this , He giueth all He is worth ? By this time , it is full Sea . All the Banckes ar filled . It is now , as Ezekiels waters , that hee sawe flowe , Ezek. 47.3 , 4 , 5 , from vnder the threshold of the Temple : that tooke him to the ancles first , then to the knees , after to the loynes , at last , so high risen , there was no more passage .

1. From the fulnes of his Compassion , he sent to release vs : 2. from the fulnes of his loue , He sent his Sonne : 3. In the fulnes of Humilitie , He sent Him made : 4. Made of a Woman , to make a full vnion with our nature . 5. Made vnder the Lawe , to make the vnion yet more perfectly full with our sinfull condition : 6. That we might obteine a full , deliuerance , from all Euill , by being redeemed : 7. and a full estate , of all the ioy and Glory of his heauenly inheritance , by being adopted . So , there is fulnes , of all handes . And so much , for the fulnes of the Benefit , we receiue .

Now , for the fulnes of the duetie , we are to performe this day . For , in the fulnes of time , all things are to be full . Plenitudo temporis , tempus plenitudinis . And , seing God hath suffered vs to liue , to see the yeare run about , to this plenitudo temporis : if it be so , on Gods part ; meete also , it be so on Our's : and that we , be not emptie , in this fulnes of time . It is not fit , if He be at the brincke , that we be at the bottom . But , as we be willing , to receiue of his : So we be like willing , to yeeld Him of ours againe ; of our duety ( I meane : ) that it , to him , in a measure , & proportion be like full ; as his Bountie , hath beene full aboue measure , toward vs . That so from vs , and on our parts , it may be plenitudo temporis , or tempus plenitudinis , the fulnes of time , or time of fulnes , choose you whether .

1. And , a time of fulnes it wil be , ( I knowe ) in a sense : of fulnes of Bread , of fulnes of brauerie , of fulnes of sport , and pastime : and this it may be . And it hath beene euer , a ioyfull time in apparance , for it should be so : with the ioy ( sayth Esay a verse or two before , Puer natus est nobis , Esa. 9.3 . vnto vs a Childe is borne ) that men reioyce with , in haruest . Not to goe from our Text here , with the ioy of men that are come out of prison , haue scaped the Lawe ; with the ioy of men , that haue got the reuersion , of a goodly heritage . Only , that we forget not the principal , that this outward ioy , eate not vp , euacuate not our spirituall ioy , proper to the Feast : that we haue in mind , in the middest of our mirth , the cause of it , Christs sending , and the benefits that come thereby . And , it shall be a good signe vnto vs , if we can thus reioyce , if this our ioy can be full , if we can make a spirituall blessing , Psal. 89.15 the obiect of our mirth . Beatus populus , qui scit iubilationem . Blessed is the people , that can reioyce on this manner .

And , after our ioy-fulnesse , or fulnes of ioy , our fulnes of thankes , or thank-fulnes , is to ensue : for , with that fulnesse , we are to celebrate it likewise . Our minds first & then our mouthes , to be filled with blessing , and praise , and thankes to Him that hath made our times , not to fall into those emptie ages of the world ; but to fall within this fulnes of time , Luk. 10.24 which so many Kings & Prophets desired to haue liued in , but fell short of ; And liued then , when the times were full of shaddowes , and promises , & nothing else . How instantly they longed , to haue held such a Feast , to haue kept a Christmasse , Psal. 144.5 . Es. 64.1 . it is euident , by Dauids Inclina caelos ; by Esaies Vtinam disrumpas caelos , Bow the Heauens , and Breake the Heauens : How much ( I say ) they longed for it : and therefore , that we make not light account of it .

To render our thankes then , and to remember to doe it fully , To forget none : To Him that was sent , & to Him , that Sent ; Sent his Sonne , in this ; the Spirit of his Sonne , the next verse . Psal. 2.12 To beginne with Osculamini filium , it is the first duetie enioyned vs this day , to kisse the Babe new borne , that when his Father-would send Him , sayd , Psal. 40.7 . Ecce venio , so readily : and when he would make Him , was content with Corpus aptasti mihi , to haue a body made him , meete for him to suffer in : who willingly yeelded to be our Shilo ; to this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 heere ; Gen. 49.10 yea to be not onely Christ , but an Apostle for vs , Heb. 3.1 . euen the Apostle of our profession .

And not to Him that was sent and made alone : but to the Father that sent Him , and to the Holy Ghost that made Him , ( as by whom He was conceiued . ) To the Father , for his mission ; The Sonne , for his Redemption ; the Holy Ghost , for his Adoption ; For by him it is wrought . He that made Him the Sonne of man , doth likewise regenerate vs , to the state of the Sonnes of God . And this for our thankfulnesse .

3 And , to these two , ( to make the measure full ) to ioyne , the fulnesse of duetie , euen whatsoeuer duetifull minded persons , may yeeld to a bountifull minded , and a bountifull handed Benefactor . And with this to begin , to consecrate this first day of this fulnesse of time : euen with our seruice to Him at the full ; which , is then at the full , when no part is missing : when all our dueties , of preaching , and praying , of Hymnes , of offering , of Sacrament , and all , meet together . No fulnes there is of our Liturgie , or publike solemne seruice , without the Sacrament . Some part ; yea , the chief part is wanting , if that be wanting . But our thanks are surely not full , without the Holy Eucharist , which is by interpretation , Thankesgiuing it selfe . Psal. 116.12.13 . Fully we cannot say , Quid retribuam Domino ? but we must answere , Calicem salutaris accipiam , we will take the cup of saluation , & with it in our hands giue thanks to Him ; render Him our true Eucharist , or real Thanksgiuing indeed . In which cup is the blood , not only of our redemption of the Couenant , that freeth vs from the Law , and maketh the Destroyer passe ouer vs : Mat. 26.28 . but of our Adoption of the new Testament also , which intitles vs , and conueyes vnto vs ( Testament-wise , or by way of Legacie ) the estate we haue in the ioy and blisse of his heauenly kingdome , wherto we are adopted . We are then made partakers of Him , and with Him of both these His benefits . We there are made to drinke of the Spirit , 1. Cor. 12.13 . Ephe. 4.30 . by which we are sealed , to the day of our redemption , and adoption both . So that , our freeing from vnder the lawe , our inuestiture into our new adopted state , are not fully consummate without it .

And what ? Shall this be all ? No , when this is done , there is allowance of 12. dayes more , for this fulnesse of time : that , we shrinke not vp our duety then into this day alone , but in the rest also remember , to redeeme some part of the day , to adopt some howre at the least , to be thinke our selues of the duetie , the time calleth to vs for : that so , we haue not Iobs dies vacuos , no daye quite emptie in this fulnesse of time . Hereof assuring our selues , that what we doe in this fulnesse of time , will haue full acceptance at His hands . It is the time of his birth , 2. Cor. 6.2 . which is euer a time as accepted , so of accepting , wherein , what is done , will be acceptably taken to the full : fully accepted , Ioh. 1.16 . and fully rewarded by Him , of whose fulnesse we all receiue : with this condition , of grace for grace , euer one grace for an other .

And so , growing from grace to grace , finally from this fulnes , we shal come to be partakers of another yet behinde , to which we aspire . For all this , is but the fulnesse of time : but that , the fulnesse of eternitie , when time shall be runne out , and his glasse emptie , Et tempus non erit amplius ; Apo. 10.6 . which is , at His next sending . For yet once more shall God send him , and He come againe . At which comming , we shall then indeed receiue the fulnesse of our redemption , not from the Law ( that we haue alreadie ) but from Corruption , to which our bodies are yet subiect ; and receiue the full fruition of the Inheritance , wherto we are heere but adopted . And then it will be perfect , compleat , absolute fulnesse indeed , Ephe. 1.23 . when we shall all be filled with the fulnesse of him , that filleth all in all . For , so shall all be , 1. Cor. 15.28 . when nothing shall be wanting in any : for God shall be all , in all . Not , as heere He is , something , and but something in euery one ; but then omnia in omnibus . And then the measure shall be so full , as it cannot enter into vs , we cannot hold it : Mat. 25.21 . we must enter into it ; Intra in gaudium Domini tui .

To this we aspire , and to this in the fulnesse appointed of euery one of our times , Almightie God bring vs , by Him , and for His sake , that in this fulnesse of time , was sent to worke it for vs , in his person : and worke it in vs , by the operation of his blessed Spirit . To whom , &c.

A SERMON PREACHED BEFORE His Maiestie at White-hall , on Tuesday the 25. of December last , being Christmas day ,

By the Bishop of Elie , His Maiesties Almoner .

ANNO 1610.

¶ Imprinted at London by Robert Barker , Printer to the Kings most Excellent Maiestie .

A SERMON PREACHED before His Maiestie at Whitehall , on Christmas day last , &c. LVKE 2. vers. 10.11 .

The Angel said vnto them : Be not afraid , for behold , I bring you good tidings , of great ioy , which shal be , to all people ,

That , there is borne , vnto you , this day , a Sauiour , which is Christ , the Lord , in the Citie of Dauid .

THere is a Word in this Text , and it is Hodiè , by vertue whereof , this day may seeme to chalenge a special propertie in this Text , and this Text in this day . Christ was borne , is true any day : but , this day Christ was borne , neuer , but to day onely . For , of no day in the yeere can it be said , Hodie natus , but of this . By which word , the Holy Ghost may seeme to haue marked it out , and made it the peculiar Text , of the day .

Then , Heb. 3.13 . it wil not be amisse , Donec cognominatur hodiè , ( as the Apostle speaketh ) while it is called , to Day , to heare it . To morrow the word Hodiè will be lost : This day , and not any day else , it is in season . Let vs then heare it this Day , which , wee can heare no day besides .

IT is then The first report , the very first newes , that came ( as this day ) of that , which maketh this day , so high a Feast ; The Birth of CHRIST .

It came by an Angel , Dixit Angelus . then : No man was meete to be the messenger of it . And looke how it came then , so it should come still ; and none but an Angel bring it : as , more fit for the tongues of Angels , then of men . Yet since , God hath allowed sinfull men , to be the Reporters of it at the second hand ; and the newes , neuer the worse for that : Good newes is good newes & welcome , by any , 2. Reg. 7.9 . though the person be but euen a foule Leper that brings it . Yet , that the meannesse of the messenger offend vs not , euer wee are to remember this ; Be the partie who hee will , that brings it , the newes of Christes Birth , is a message for an Angel .

This had bene newes for the best Prince in the Earth . That these Illis heere , Dixit illis . these parties , were Shepheards , that this Message came to them , needes not seeme strange : It found none else ( at the time ) to come to : The Angel was glad to finde any to tell it to ; euen to tell it the first hee could meete withall : None were then awake , none in case to receiue it , but a sort of poore shepheards ; and to them he told it .

Yet , it fell not out amisse , that shepheards they were ; the newes fitted them well : It well agreed , to tell Shepheards of the yeaning of a strange Lambe ; such a Lambe , as should take away the sinnes of the world ; Ioh. 1.29 . such a Lambe , as they might send to the Ruler of the world for a present . Esay 16.1 . Mitte Agnum Dominatori terrae : I says Lambe . Or ( if ye will ) to tell shephe ards of the birth of a Shepheard , Ezekiels Sheheard : Eze. 34.23 . Ecce suscitabo vobis Pastorem ; Behold , I will raise you a Shepheard : the a a 1. Pet. 5.4 . chiefe Shepheard , the b b Heb. 13.20 . great Shepheard , and the c c Ioh. 10.11 good Shepheard that gaue his life for his flocke . And so , it was not vnfit newes , for the Persons to whom it came .

For the Maner : The Angel deliuereth it Euangelizando , Dixit , Euangelizo . Churchwise , ( and that was a signe , this place should euer bee , the Exchange for this newes : ) Churchwise ( I say ) for hee doeth it by a Sermon , heere at this verse : and then , by a Hymne or Antheme after , at the 14. verse . A Sermon : the Angel himselfe calles it so , Euangelizo vobis , I come to Euangelize , to preach you a Gospel : that first . And presently after he had done his Sermon , there is the Hymne , Gloria in excelsis , taken vp by the Queer of Heauen . An Angel makes the one : A multitude of Angels sing the other . The whole Seruice of this day , the Sermon , the Antheme , by Angels all .

Now the Ende of both Sermon and Antheme , Euangelizo gaudium magnum . and of the Angels , in publishing it , and of the shepheards , and vs , in hearing it , is gaudium , Ioy ; for the Benefit , and Honour ; gaudium magnum , Great ioy , for the great Benefit , and great Honour , vouchsafed our nature , and vs , this day . Ioy , is in the Text , and if ioy be in the Time , it is no harme ; We keepe the Text , if we hold the Time with ioy , For so the Angel doeth warrant vs to hold it .

Of this Angelicall , The diuision . or Euangelicall message , or ( as not I , but the Angell calleth it ) Sermon ; these two Verses I haue read , are a part . Whereof , the former , is but an Ecce , exciting them to heare it , by magnifying the message , as well worth their hearing . Be not afraid , for behold , I bring you good Tidings , of great Ioy , which shall be , to all people . The latter , is the very message it selfe , That , there is borne , vnto you , this day , a Sauiour , which is Christ , the Lord , in the City of Dauid .

In the former , are these points : 1. Feare not , ( it is no ill newes , I bring you ) 2. Nay , it is Good newes . 3. Good , for it is newes of Ioy . 4. Ioy , and that no ordinary , but great Ioy . 5. Not to some few , but to the whole people . 6. And not toti populo to all one people , but omni populo , to all people whatsoeuer . 7. And them , not for the present , but Quod erit omni populo , that is , and so shall bee , to all , as long as there shall bee any people , vpon earth . And , by vertue of this [ Quod erit , ] to vs , here , this day . Ecce , Behold , such is the newes I bring .

In the latter , The message it selfe . the message it selfe . The summe whereof is , the Birth of a Childe , A Childe is borne . Three things are proposed of Him . 1. This Child is a Sauiour . 2. A Sauiour which is Christ . The names . 3. Christ the Lord Christus Dominus . For euery Sauior is not Christ , nor euery Christ , Christus Dominus , Christ the Lord , or the Lord Christ . He , is all three .

Then haue wee besides , The Circumstances . three circumstances , of the Persons , Time , and Place . 1. The Persons . The Persons for whom all this is : twice repeated ; Euangelizo vobis in the first verse , Natus vobis in the second . But this , I make some doubt of , whether it be a Circumstance or no ; I rather hold it a principall part of the Substance , as , the very word of conueyance , whereby it passeth to vs . And sure , there is no Ioy either in Euangelizo , the Message : or Natus , the Birth , without it , without Vobis . But , if the Message , and the Birth it selfe both , be ours ; then it is gaudium magnum indeed . Specially , if we adde 2. the Time when , not many dayes hence , The Time . but euen this very day . And 3. the Place where : The Place . that it is in no remote Region farre hence , but in the citie of Dauid , euen here hard by .

And then lastly in a word ; Our duety reciprocall . what our parts are to performe , to these two partes , this dayes Message , and this dayes Birth of our Sauiour , Christ , the Lord .

Be not afraid .

HEre is a stop , They were afraid . that the Message cannot proceede : For the sight of the Me●●●nger , hath almost marred the hearing of the Message . The parties , to whom it comes , be in such feare , as they be not in case to receiue it . They were afraid , and that sore afraid ( as is said in the verse before ) at the sight of the Angel , that came with the newes .

And , So were others . this was not the case of these poore men onely ; others , and other maner of people were so , as well as they . This Gospel of S. Luke is scarse begunne ; wee are yet but a little way in the second Chapter ; and wee haue alreadie , three Noli timere's in it : and all , as heere , at the comming of an Angel . Feare not Zacharie , Chap. 1.13 . So , hee was afraid . Feare not Mary , Chap. 1.30 . So , she was afraid . And now , Feare not these here . That it seemes to be generall , to feare , at an Angels appearing .

What was it ? Of what not . It was not the feare of an euill Conscience : They were about no harme . Zacharie was at Church at his office : The blessed Virgine ( I doubt not ) blessedly employed : These heere , doing their duety ; watching ouer their flockes by night : Of what . yet feared all . Wh●● should the matter be ? It is a plaine signe , our nature is fallen from her originall : Heauen , and wee , are not in the termes wee should be : not the best of vs all .

Angels are the Messengers of Heauen : Why of the Angel . Messengers euer come with tidings ; but whether good or bad , we cannot tell . Here comes an Angel with newes from Heauen : what newes he brings , wee know not , and therefore we feare , because wee know not . Which shewes , all is not well betweene Heauen and vs ; that vpon euery comming of an Angel , we promise our selues no better newes from thence ; but still are afraid of the messages and messengers that come from that place .

That the message then may proceed , Be not afraid . this feare must be remoued . In a troubled water , no face will well be seene : nor by a troubled minde , no message receiued , till it be setled . To settle them then for it ; no other way , no other word to begin with , but Nolite timere , feare not , and that is euer the Angels beginning . Such is our infirmity ; euer he must begin with these two wordes , Noli timere , feare not , and so he doth , seuen times in this Gospel .

But feare will not be cast out with a couple of words , For no ill tidings . till they see some reason to quiet them . And no better reason , then to shewe , they haue no reason to feare : For feare is the expectation of euil , & there is no euill toward them : and so they haue no reason to feare ; Psal. 53.5 . quod trepidauerunt timore vbi non enit timor , As if he should say ; Angels haue come with weeping newes , as Iud. 2.5 . If I were such an one , if I came with sad tidings , ye had reason , ye might feare . But now , your terrour groweth out of errour . You are mistaken in me , I am no such Angel ; I am Angelus Euangelizans , an Angel with a Gospel , one that comes with no bad newes . Feare not then . There is no euill toward .

No euill : and that were enough for feare not . But good tidings . But here is a further matter , not onely priuatiuê , I bring no ill , but positiuè , I bring you good newes . And good newes is Nolite timere , & somewhat besides ( that is ) Feare not , but , Be of good cheere . They be two degrees plainely , though one be inferred of the other . Feare no ill , there is none to feare ; there is no ill , nay there is good towards . For good newes is good ; in that , it represents the good it selfe to vs , before it come . It is but words : Gen. 45.17 true . But such words made Iacob reuiue againe , when he was more then halfe dead , euen the good newes of Iosephs welfare . Psal. 51.8 . If I might but heare good tidings ( saith Dauid when his bones were broken ) it would make me well againe : That , Salomon said well , Pro. 13.17 . A good messenger is a good medicine .

Specially this here , which is so good , as it carieth away the name from the rest , to bee called the Gospel , or , the glad tidings , as if none so glad , nay none glad at all without it : It is ( saith the Apostle ) odor suauitatis , 2. Cor. 2.15 a comfortable sweete sauour . It is ( saith the wise man ) dulcedo animae & sanitas ossium , Pro. 16.24 . the sweetnesse of the soule , the very health of the bones . Esa. 52.7 . It is such ( saith the Prophet ) as the lips are pretious , and the feet beautifull , of them that bring it , that a Sauiour is borne , as by whom , things in heauen and things in earth , Col. 1.20 . men and Angels ( which were in feare one of another ) are set at peace , and loue : 1 Ioh. 14.18 . and Loue casteth out feare , giueth the true Noli timere .

Good newes of ioy : For , of good newes , Tidings of ioy . there are more sorts then one . Good newes it had beene , if it had beene but , Euangelizo vobis spem . Newes of good hope : that , had bene enough , for nolite timere . This is more , it is of ioy . Rom. 12.12 Ioh. 16.24 . gal. 4.4 . I wot well , there is a Ioy in hope , spe gaudentes , saith the Apostle : But that ioy is not full , till the fulnesse of time come . Nor it is not perfect , for it is allayed somewhat , with an vnpleasing mixture , which is spes differtur , Pro. 13.12 . and that ( as the wise man saith ) affligit animam . Hope deferred afflicteth the soule . Gaudium spei is nothing to gaudium rei : the hope de futuro , of a thing to come hereafter , nothing to the actuall fruition , of a thing present .

And indeed , till this daies newes , it was euer Euangelium spei : euer , in the future tense , before . Euen the very last before this , to the Blessed Virgin Ecce concipies , Luke 1.31 . Thou shalt conceiue , Shalt . So it was yet to come . This , the first in the present tense , Not , is to be borne , is to be sent , is to come , but , Natus est , Missus est , Venit , is borne , is sent , is come . Hodie , euen to day , takes no time . In the Citie of Dauid , not farre hence , but euen hard by . This is Euangelizo gaudium : This is ioy indeede .

But euen in Ioy , there be diuers degrees : Of great ioy . All are not of one size : Some there are lesser ; some , ( as this heere ) gaudium magnum . The fire is , as the fuell is ; and the Ioy is , as the matter is . There is not like ioy to a shepheard , when his Ewe brings him a lambe , as when his wife brings him a sonne ; ( yet that of a lambe , is a Ioy , such as it is : ) But then if that sonne should prooue to be Princeps Pastorum , the chiefe Shepheard in all the land , that were somewhat more : But then , if he should prooue to bee a Cyrus or a Dauid , a Prince , then certeinly it were another maner Ioy , gaudium magnum indeede . As the matter is , so is the Ioy . If great the Benefite , great the Person , then great the Ioy . And heere the Benefite is great , none greater , as much as the sauing of vs all , as much as all our liues and soules are woorth ; therefore great . And the Person great , none so great , ( it is the LORD himselfe ) therefore primae magnitudinis , great euen as He is . Indeed so great it is , that the Prophet bids vs plainly , remember no more former things , nor regard matters of olde : Esai . 45.18 . This passeth them all , the ioy of it puts them all downe : so that none of them shall once be mentioned with it . Therefore well said the Angel , Euangelizo gaudium magnum .

And great , it may be intensiuè , in the parties themselues : Ioy to the people . yet not great extensiuè , nor extend it selfe to many , not be gaudium magnum populo . Yes , euen that way also it is great ; it is publike ioy , it is ioy to the people . And , well fare that Ioy where it is merrie with all . It is added purposely , this , that they might not mistake , when He sayd , Euangelizo vobis , hee brought them good newes ; That though hee brought it them , yet not them onely , it was not appropriate to them , it was common to others : They had their partes in it , but so should others haue no lesse then they . And euery good Shepheard , will like it the better for that , will be pro grege , and still preferre the ioy of the whole flocke .

In other ioyes , it fall's out as Esay tell 's , Multiply the nation , Esay 9.3 . and ye shall not encrease their ioy : for , That which one winnes , another looses : But , this Ioy , the Ioy of Puer natus est nobis , in it , they shall all reioyce before thee as men make merry in haruest , and be ioyfull as men that diuide the spoile . In Haruest , And a good Haruest all the countrey is the better for . At a spoile , wherein euery one hath his share . That is gaudium populi , And such is this . Well figured in the place of his Birth ; an Inne , which is domus populi , open to all passengers that will take it vp ; Iuris publici , wherein euery one hath right . Yea , and the most common part of the Inne . For , though they sort themselues , and haue euery one their seuerall Chambers : in the Stable all haue interest , that is common . Luke 2.7 . And as the place publike , so is the Benefite , and so is the Ioy publike of his Birth : Christmas ioy right , All fare the better for this day . Salus populi is the best , and so is gaudium populi too , and euery good mind will like it so much the better , that All the people haue their part in it .

And this were much , toti populo , Ioy to all people . to a whole people , if it were but one : But it is omni populo ( say Theophylact and Beda ) that is , to All people , which is a larger extent by farre . And if ye speake of great ioy , this is great indeed , for it is vniuersall , it is as great as the world is great : when not the Iewe onely but the Gentile , nor the Gentile but the Iewe , not one people but All , keepe a feast . And at this word , omni populo , nec vox hominem sonat , It is not man that speaketh now , whose goodnesse commonly , when it is at the greatest , extendeth no further , but to one Nation : But with God , it is neuer great , till it come to omni populo . Esai 49.6 . It is but a small thing ( sayth Hee by Esay ) to raise the tribes of Iacob , or to restore the decayes of Israel : I will giue thee a Light to the Gentiles , and a Saluation to the end of the world .

As wee sayd of the Inne , euen now , the place of his Birth : So say we here , of the time of it : Luke 1.1 . It is well set downe by S. Luke , to haue been at the Description of the whole world , for that was a meete time for the Sauiour of the whole world to be borne : The dewe of whose Birth is of the wombe of the morning , Psal. 110.3 . ( the Psalmist in passion of ioy misplacing his words , ) the meaning is , His Birth from the wombe , is as the morning dew , which watereth and refresheth the face of the whole earth : Not Gedeons fleece alone , Iudg. 6.37 . but the whole earth ; Not one part , not the Iewes onely : No partition now , but a a Ephes. 2.14 . vtraque vnum one of two : nay , one of all : b b 1.10 . all recapitulate in himselfe , and from him as a Center , lines of ioy drawen to all , and euery part of the Circle .

And we may not passe by Quod erit , To all people that shal be . which shal be ; which not onely is , but shal be . For by this word , We hold ; It is our best tenure . Not onely to All that then were , ( then had we bene out ) but that were , or euer should be , to the worlds end . Omni populo , all people , is the latitude or extent : Quod erit , that shall be , is the longitude or continuance of the ioy ; Quod erit , that it shal be a feast of ioy , so long as any people shall be , to hold a feast on the face of the earth . In a word , That same Euangelium aeternum , that S. Apoc. 14.6 . Iohn saw in the Angels hand , we now , heare from the Angels mouth , to be preached to euery nation , kindred , tongue and people , that be , or shal be , while the world endureth .

So , if we reade Quod erit , with omni populo . But some reade gaudium with quod erit , Ioy that shall be . gaudium quod erit , and make a note of that , The ioy , quod erit , that is and shal be . For commonly , all our earthly ioy , is gaudium quod est , & non erit , that is , for the present , but continueth not ; is , but shall not bee , like the blaze of a brush-faggot , Eccle. 7.8 . all of a flame and out againe suddenly , in a moment . Gaudium quod erit , the ioy that so is , as it shal be still , is grounded vpon the ioy of this Day , Christ and his Birth . Without which , our ioy , is as the ioy of men in prison , merrie for a while , but within a while sentence of death to passe vpon them . Prou. 14.13 . Without which , extrema gaudij luctus occupat , the end of all our mirth , will bee but mourning . All ioy else is , but shall not bee within a while : At leastwise erit , quando non erit . Ioh. 16.22 . A time shal be , when it shall not be ; Sed gaudium meam , nemo tollet a vobis ; But my ioy , mine , grounded on me , no●●e shall euer take from you ; not sicknesse , not death it selfe . Others it shall , this it shal not ; but , now yee shall this Day , and euermore ye shall reioyce in the holy comfort of it .

And this is the magnifying of the message . 1. No euil newes , Feare not , 2. Nay good , Be of good cheere . 3. Good newes of ioy . 4. Of great ioy , 5. Publique ioy , toti populo . 6. Vniuersall ioy omni populo . 7. Ioy to all , that are or shall be ; And againe ioy , which now is , and shal be so for euer .

Now , vpon all these hee setteth an Ecce , and well he may ; And , that is neuer set by the Holy Ghost , but super res magnae entitatis , vpon matters of great moment . But vpon this Hill , vpon the top of it , that hath so many ascent 's , a Beacon would doe well . For looke how many Ecce's in the Scripture , so many Beacons ; And betweene them , as betweene these , ye shall obserue a good correspondence still . This Ecce here to the last a a Cap. 1.31 . Ecce concipies of the Blessed Virgine , That to Esay's b b Esai 7.14 Ecce concipiet Virgo , That to Dauid's c c Psal. 132.11 . Ecce de fructu ventris tui , That to Abraham's d d Gene. 22.18 . Ecce in semine tuo ; and so vp , till ye come to e e 3.15 . Semen mulieris : There they first begin , and take light one from an other , till they come to this Ecce natus est bodiè , the Ecce of all Ecce's the last and highest of them all . And as a Beacon serueth to call and stirre vp men to haue regard : so is this here to excite them ( and in them , vs all ) with good attention to heare , and to heed these so great good tidings . And indeed , who is not excited with it ? whose eye is not turned to behold this Ecce ? whose eare standeth not attent , to heare this Euangelizo ? Chap. 1.29 . whose heart doeth not muse , what maner of message this should be ?

THis it is then , Quòd natus est . The birth of a Childe : That there is borne . that there is one borne this Day , the cause of all this ioy .

There is ioy at euery birth . Sorrow in the trauaile ( saith our Sauiour ) but after the deliuery the anguish is no more remembred , for ioy that a man is borne into the world .

But the greater hee is that is borne , and the more beneficial his birth , the greater adoe is made . And among men , because there are none greater then Princes , and great things are looked for at their handes , Gene. 40.20 . Mar. 6.21 . their birth 's are euer vsed to bee kept with great triumph . Pharaos in the Old , Herods in the New , both their Natus est's , dayes of feasting .

Now of him that is borne here , it may truely be said , Ecce maior hîc . Mat. 12.24 . Beholde a greater is borne heere . One whose birth is good newes , euen from the poorest Shepheard , to the richest Prince vpon earth .

Who is it ? Three things are saide of this childe by the Angel . 1. Hee is a Sauiour . 2. Which is Christ . 3. Christ the Lord . Three of his Titles ; well and orderly inferred one of another by good consequence . We cannot misse one of them , they be necessary all . Our method on earth is to begin with great : In heauen they begin with the good first .

First then a Sauiour , that is his name : Iesus , A Sauiour Soter ; and in that name his benefit , Salus , Sauing health or Saluation . Such a name as the great Oratour himselfe saith of it , Soter , In Verr. 4. Hoc quantum est ? Ita magnum est , vt latino vno verbo exprimi non possit . This name Sauiour is so great , as no one word can expresse the force of it .

But we are not so much to regard the Ecce , how great it is , as Gaudium , what ioy is in it ; that is the point we are to speake to . And for that ; men may talke what they will , but sure there is no ioy in the world to the ioy of a man saued : no ioy so great , no newes so welcome , as to one ready to perish , in case of a lost man , to heare of one , that will saue him . In danger of perishing ; By sicknesse , to heare of one will make him well againe : By sentenceof the law , of one with a pardon to saue his life : By enemies , of one that will rescue , and set him in safetie . Tell any of these , assure them but of a Sauiour , it is the best newes he euer heard in his life . There is ioy in the name of a Sauiour . And euen this way , this child is a Sauiour too . Potest hoc facere , sed hoc non est opus eius . This he can doe , but this is not his worke : a further matter there is , a greater saluation He came for . And it may be , wee need not any of these , we are not presently sicke , in no feare of the law , in no danger of enemies . And it may be , if we were , we fancie to our selues to bee releeued some other way . But , that which he came for , that sauing wee need all , and none but He can helpe vs to it . We haue therefore all cause to be glad for the birth of this Sauiour .

I know not how , but when we heare of sauing , or mention of a Sauiour , presently our mind is caried to the sauing of our skin , of our temporall state , of our bodily life , and further sauing we thinke not of . But , there is another life , not to be forgotten , and greater the dangers ; and the destruction there , more to be feared then of this here , and it would be well , sometimes we were remembred of it . Besides our skinne and flesh ; a soule we haue , and it is our better part by far , that also hath need of a Sauiour , that hath her destruction , out of which : that hath her destroyer , from which she would bee saued , and those would be thought on . Indeed our chiefe thought and care would be for that , how to escape the wrath , how to be saued from the destruction to come , whither our sinnes will certainly bring vs .

Sinne it is , wil destroy vs all . And ( to speake of a Sauiour ) there is no person on earth hath so much need of a Sauiour , as hath a sinner : nothing so dangerous , so deadly vnto vs , as is the sinne in our bosome , nothing from which we haue so much need to bee saued , whatsoeuer account we make of it . From it , commeth vpon vs all the euill of this life : and from it , all the euill of the life to come ; in comparison whereof , these here are not worth the speaking of . Aboue all then , we need a Sauiour ; for our soules ; and from our sinnes , and from the euerlasting destruction , which sinne will bring vpon vs in the other life , not farre from vs , not from him of vs , that thinketh it farthest of .

Then , if it bee good tidings to heare of a Sauiour , where it is but a matter of the losse of earth , or of this life here : how then , when it commeth to the losse of Heauen ; to the danger of Hell , when our soule is at the stake , and the wel doing or vndoing of it for euer ? He that could saue our soules , from that destroyer , were not the birth of such a one good newes trow ? Is not such a Sauiour worth the hearkening after ? Is hee not ? It is then because we haue not that sense of our soules , and the dangers of them that we haue of our bodies : nor that feare of our ghostly enemies , nor that liuely apprehension of the eternall torments of that place , and how neere wee are to it , ( nothing being betwixt vs and it , but this poore puffe of breath which is in our nostrils : ) Our carnall part is quicke and sensible , our spirituall is dead and dull . We haue not the feeling of our sinnes , that we haue of our sicknesse : if we had , we would heare this newes with greater cherefulnesse , and holde this day of the birth of such a Sauiour , with ioy indeede . We cannot conceiue it yet , this destruction is not neere ynough to affect vs . Ier. 30. ● . But in nouissimo intelligetis planè , in the ende when the destroyer shall come , and we shall finde the want of a Sauiour , wee shall plainely vnderstand this , and value this benefite , and the ioy of it as wee ought , and finde there is no ioy in the earth to the ioy of a Sauiour .

There is borne a Sauiour , is the first . Which is Christ . The Angel addeth further , A Sauiour , which is Christ . For many Sauiours had been borne , many had God sent them , that at diuers times had set them free from diuers dangers of their enemies , Moses from the Egyptians , Ioshua from the Canaanites , Gideon from the Madianites , Iepthe from the Ammonites , Samson from the Philistims . And indeed , the whole storie of the Bible is nothing else but a Calender of Sauiours that God from time to time still stirred them vp .

But these all were but pettie Sauiours , there was one yet behind , that was worth them all . Matth. 1.21 One that should saue his people from their sinnes ; Saue , not their bodies for a time , but their soules for euer , which none of those Sauiours could doe . One therefore much spoken of , wished for and waited for , a Sauiour which was Christ : when he came they looked for great matters , as said the Woman at the well side : Ioh. 4.25 . For he was the most famous and greatest Sauiour of all . And this is He , A Sauiour , which is Christ . He of whom all the Promises made mention , and He the performance of them all : of whom all the Types vnder the Lawe were shadowes , and He the substance of them all : Of whom all the Prophesies ranne , and He the fulfilling of them all ; He , of whom all those inferiour Sauiours were the figures and forerunners , and He the accomplishment of all that in them was wanting . This is He : Iacobs a a Gen. 49.10 . Shilo , Esayes b b Esa. 7.14 Emmanuel , Ieremies c c Ier. 23.5 . Branch , Daniels d d Dan. 9.25 Messias , Zacharies e e Zach. 6.12 c. 1.27 . Oriens ab alto , Aggeys f f Agg. 2.8 . Desideratus cunctis Gentibus . The Desire of all the nations then ; and now the ioy of all nations : a Sauiour , which is Christ .

And what is meant by this terme Christ ? A Sauiour anointed , or ( as in another place it is said , more agreeable to our phrase of speaking ) a Sauiour sealed , Ioh. 6.27 . a Sauiour vnder Gods great seale , That is , not as those other were , Sauiours raised vp of a sudden , vpon some occasion ; to serue the turne for the present , and neuer heard of till they came : but a Sauiour in Gods forecounsaile resolued on , and giuen forth , from the beginning , promised and fore told , and now signed and sent , with absolute Commission and fulnesse of power , to bee the perfect and compleate Sauiour of all .

And to be it , ex officio : His office , his very profession , to be one , that all may haue right to repaire vnto him , and find it at his hands . Not a Sauiour incidently , as it fell out : but one ex professo , anointed to that ende , and by vertue of his anointing appointed , set forth , and sent into the world to exercise this function of a Sauiour : not for a time , but for euer , not to the Iewes as did the rest , but euen to all the ends of the earth . So runnes his Bill , a a Mat. 11.28 . Venite ad me omnes . Come all : and b b Ioh. 6.37 . Qui ad me venerit non eijciam foras , of them that come to me , I will cast none out . c c 1. Tim. 4.11 . Seruator omnium hominum , the Sauiour of all men ( and as the Samaritanes said of him , d d Ioh. 4.42 . Seruator mundi , The Sauiour of the world , ) of Samaritanes , Iewes , Gentiles : of Kings , of Shepheards and all .

And there is yet more particularitie in this word Christ : Three offices did God from the beginning erect to saue his people by , and that by three acts . The very heathen tooke notice of them , Purgare , Illuminare , Perficere . Priests , to purge or expiate : Prophets , to illuminate or direct them ; Kings , to set all right , and to keepe all right , in that perfection , which this worlde admitteth . And all these three had their seuerall anointings . Aaron the Priest , Leu. 8.12 . Elisa the Prophet , 1. Reg. 19.16 . Saul the King , 1. Sam. 10.1 . In the Sauiour which is Christ ; his will was all should meete , that nothing in him might want to the perfecting of this worke . That He might bee a perfect Sauiour of all , He was all . A Priest after the order of Melchisedek , Psal. 110.4 . A Prophet , to be heard when Moses should hold his peace , Deut. 18.18 . A King to saue his people , whose name should bee Iehoua iustitia nostra , Ie. 23.6 . Dauids Priest , Moses Prophet , Ieremies King .

And these formerly had met double , two of them in some other ; Melchisedek , King and Priest ; Samuel , Priest and Prophet ; Dauid , Prophet and King . Neuer all three , but in him alone , and so no perfect Christ but He : but He all , and so perfect . By his Priesthood , to purge , expiate , and saue vs from our sinnes , 1. Io. 2.2 . being a propitiation to God for them : By his prophesie , to illuminate and saue vs from the by paths of errour , guiding our feet in the way of peace . c. 1.79 . By his kingdom protecting and conducting vs through the miseries of this life , till He perfect vs eternally by himselfe in the ioyes of his heauenly kingdom . Rightly then , a Sauiour which is Christ .

Now , as in the name Sauiour there was , so is there likewise ioy in this Name Christ , and that many wayes . First , that we shall hang no more in expectation , We shall bee no longer , Vincti Spei , Hopes prisoners . He that should come , Zach. 9.12 . is come . The promised Sauiour , The Sauiour , which is Christ , is now borne , and when spes becomes res , then our ioy is full . 2. That now , there is a Sauing Office erected , one anointed to that ende , a professed Sauiour , to whom all may resort . We shall not be to seeke , there is a Name giuen vnder Heauen , Act. 4.12 . whereby wee may be sure of saluation , the name of Christ . 3. That to this our sauing , wee haue the ioynt consent and good will of all parties ; in this Name Christ . Christ , ( that is ) the Anoynted , what person is He ? The Sonne , the second Person . Anoynted , by whom ? By the Father : Quem vnxisti , Acts 4.27 . the first Person . Anoynted , with what ? With the holy Ghost . Acts 10.38 . The third Person . So a concurrence of all Persons in this Name ; all willing and well pleased , with the worke of our Saluation . 4. If we would be saued , we would be saued vnctione , by oyle , Cant. 1.2 . not by vineger . Et vnguentum effusum nomen eius . And his Name is Christ , one that saueth by anoynting . 5. And if by oyle , ( there bee hote Oyles ) with a gentle lenitiue Oyle . And the Oyle which he vseth , wherewith he is anoynted , is , the Oyle of gladnesse . Gladnesse therefore must needes goe with this Name . Which Oyle of gladnesse is not for Himselfe , but for vs : not for His vse , but for ours . So he saith himselfe , in his first Sermon at Nazareth , vpon his Text out of Esa. 61.2 . The annoynting ( this Oyle of gladnesse ) was vpon him to bestowe it vpon vs : and of vs ; vpon them especially , that through a wounded conscience , were troubled with the spirit of heauinesse , to turne their heauinesse into ioy . Glad then ; that Hee is come : that by his office is to saue : and come with the good liking of all : to saue vs by Oyle : and that the Oyle of gladnesse .

And yet to make our ioy more full , the Angel addeth the third . A Sauiour , Christ the Lord . which is Christ . Christ the Lord . For neither is this all . He is not Christ onely . Wee must not stay there . For the Name Christ will agree , hath beene and may be imparted to others besides . Many a King in Scripture , hath had the honour to cary the Name of Christ , but with a difference . The King , Christus Domini , the Lords Christ : He , Christus Dominus , the Lord Christ , or Christ the Lord . Consider then how great this Childe is , Heb. 7.4 . whose Anoynted , Kings themselues are . For if they be Christi Domini , the Lords Anointed , His they are , for He is the Lord . The Lord absolute , without any addition ; ye may put to it what yee will , Lord of men and Angels , Lord of heauen and earth , and all the Hosts of them . Dominus Christorum , and Dominus Dominorum , Lord paramount ouer all .

But , why the Lord ? Because this name of Christ will sort with men . Nay , as Hee is Christ ( that is Anointed ) He is man onely . It is his name as man , for God cannot be anointed . But Hee that should saue vs would be more then man , and so more then Christ . Indeed , Christ cannot saue vs . Hee that must saue vs must be the Lord. Heb. 7.28 . For such a Sauiour it behooueth vs to haue , as might not begin the worke of our Saluation , and leaue it in the middest , but goe through with it , and make an end too ; which the former Sauiours could not doe . Formerly , euer their complaint was , that their Sauiours , their Christs died still , and le●t them to seeke : their Kings , and Priests , and Prophets dropt away still ; Heb. 7.23.24 . for they were not suffered to endure by reason of death . But this Sauiour , this Christ , because hee is the Lord , endureth for euer , hath an euerlasting Priesthood , kingdome , & prophesie , and so is able perfectly to saue them that come to God by him . This is one reason , why , hither wee must come at the last , to Christ the Lord , and till we be at it , we be not where we should . Els our Sauiours will die , and leaue vs destitute .

But the mayne reason is set downe by Esay , Fgosum , Egosum , Esa. 43.11 . ( saith God himselfe ) & praeter me , non est seruator . It is I , I that am the Sauiour , I am , and besides me , there is no Sauiour . None indeed , no true Sauiour , but the Lord . All other are short , Vana salus hominis , sayth the Psalme , mans saluation is vaine , any saluation is vaine , if it be not the Lords . 1. Those Christs , that were not the Lord , could saue but the bodie , and not one of them quicken his owne soule : Christ that is the Lord , can saue soules and bodies , his owne and others both . 2. Those Christs that were not the Lord , could saue but from carnall enemies , with armes of flesh : He from our ghostly enemies , euen spirituall wickednesses in heauenly places , from Abaddon the great destroyer , of the bottomles pit . 3. They , that were not the Lord , could saue but from worldly calamities , could but prune and take of the twigs ( as it were : ) He from sinne it selfe , and so plucketh it vp by the roots . 4. They , that were not the Lord , put it off but for a time , and after it came againe , Temporall onely . He for euer , once for all : and is become Authour of eternall saluation , Heb 5.9 . to all that depend on him . And marke that word [ eternall : ] For none but the Lord can worke eternall saluation . 5. They all had need of a Sauiour themselues , and , of this Sauiour ; Hee needs none , receiues of none , imparts to all ; as being not a Sauiour onely , Ver. 30. but Salus ipsa in abstracto , Saluation it selfe , ( as Simeon calleth him , ) of whose fulnesse we all receiue . Io. 1. To saue , may agree to man . To be saluation , can agree to none but to Christ the Lord . To begin , and to end : to saue soule and bodie , from bodily and ghostly enemies : from sinne the roote , and miserie the branches : for a time , and for euer ; to be a Sauiour , and to be Saluation it selfe , Christ the Lord is all this , and can do all this . Now then we are right , and neuer till now A Sauiour , which is Christ the Lord .

But the name Lord , goeth yet further : not onely to saue vs , and set vs free from danger , to deliuer vs from euill : but to state vs in as good and better condition , then we forfeited by our fall , or else though we were saued , we should not saue by the match . To make vs then sauers , and not sauers alone , but gainers , and that great gainers by our saluation , he doeth further impart also the estate annexed of this last title , euen whatsoeuer he is Lord of himselfe . And he is Lord of life sayth S. Peter . Act. 3.15 . Life then he imparts . And he is Lord of Glory sayth Saint Paul , 1. Cor. 2.8 . Glory then he imparts . And he is Lord of Ioy . Intra in gaudium Domini . Enter into the ioy of the Lord . Matth. 25.21 . Ioy then He imparts . Life , and Glory , and Ioy , and makes vs Lords of them , & of whatsoeuer is within the Name , and title of Lord . For , hauing thereto a double right , by Inheritance as the Sonne , Heb. 1.2 . And by purchase as a Redeemer ( for therefore he died , and rose againe that he might be Lord of all , Rom. 14.9 . ) contenting himselfe with the former , He is well pleased to set ouer the latter to vs , and admit vs with himselfe into his estate of ioynt purchase of heauen , or whatsoeuer he is owner of , that , in right of it , we may enter into the life , glory , and ioy , of our Lord , and so be saued and be sauers , & more then sauers , euery way . This also , is in the word Lord : this benefit further we haue by it .

And now , if we will put together , Natus and Seruator , Seruator and Christus , Christus and Dominus , Dominus and Natus : Borne and Sauiour , Sauiour and Christ , Christ and the Lord , the Lord & Borne : take them which way ye wil in combination , any of the foure , then haue we his two natures in one person . In Seruator his Godhead : None but God is a Sauiour . In Christus his Manhood . God cannot be anointed , Man may . In Dominus his diuine againe ; the Lord from heauen . In Natus his humane nature , directly , borne of a woman . Both euer carefully ioyned , and to be ioined together . When S. Matthew had begun his Gospel thus . Matth. 1.1 . The booke of the generation of Iesus Christ the son of Dauid , one nature , His humanitie : Saint Marke was carefull to begin his thus ; Mar. 1.1 . The beginning of the Gospel of Iesus Christ the Sonne of God , the other nature , His diuinitie . But Saint Iohn , hee ioynes them , verbum caro factum est , Iohn 1.14 . the Word became flesh . Verbum the Word , there is Dominus ; and Caro the Flesh , that is , Natus .

And euen this very coniunction is a new ioy . For that such an one , that the Lord would condescend to be borne , ( besides the benefit , ) there is also matter of Honour . Euen that He , so great a person , would become such as we are , would so esteeme our nature , as to take it vpon him . This , certainely is a great dignitie and exaltation of our nature , and it is matter of new ioy : that He would so highly value it , as to assume , associate , and vnite it into one person , with the Sonne of God . By this , wee see why a Sauiour : why Christ : why the Lord . A Sauiour , his name or benefit , whereby he is to deliuer vs . Christ , his name of Office , whereby he is bound to vndertake it . The Lord , his name of power , whereby he is able to effect it . We see also why Man , and why God . First , So it should be , for o● right none was to make satisfaction for man , but man . And in very deed none was able to giue satisfaction to God , but God . So that , being to satisfie God for man , He was to be God and man . Secondly , So we would wish it our selues : If we would be saued , we would be saued by one of our owne nature , not by any stranger . He is borne , and so one of our owne nature . Againe , if wee would bee saued , we would be saued , by no inferiour , but by the best : Hee is the Lord , and so the very best of all . And so , our desire is satisfied euery way .

This blessed birth of this Sauiour which is Christ the Lord , thus furnished in euery point , to saue vs throughly , body and soule , from Sinne the destruction , and Sathan the destroyer of both , and that , both here , and for euer ; this blessed , and thrise blessed birth , is the substance of this dayes solemnitie , of the Angels message , and of our ioy .

And now , to the Circumstances : The Circumstance of the Persons to whom . and first of the persons vobis , I bring you good tidings ; That to you is borne , &c.

We finde not any word through all , but there is ioy in it : and yet all is suspended , till wee come to this one word [ Vobis , ] this makes vp all . This word therefore we shall do well euer to looke for , and when we find it , to make much of it . Nothing passeth without it ; it is the word of application . But for it , all the rest are loose , this girds it on , this fastens it to vs , and makes it ours . But for it , we are but in their case , Mat. 8.29 . Quid nobis & tibi ? What haue we to doe with thee ? This Sauiour Christ the Lord , in this good time and fit place , Quid ad nos ? What are wee the better ? Omni populo , is some what too generall , and the hundreth part of them , shall not be benefited by him . We would heare it in more particularitie . Why , vobis , for you it is , Borne for you : yea , now ye say somewhat .

And twise it is repeated for failing , Euangelizo vobis , and Natus vobis . in either verse once . Euangelizo vobis , and natus vobis , that ye may know the message is yours and the birth is yours : therefore , the message is sent to you , because the birth concerneth you . But yours they be , both .

May we then be bold to change the person , The vse we haue of it . and vtter it in the first , which he doth in the second , and say nobis ? We may sure , Puer natus est nobis , Esa. 9.6 . Esay hath said it before vs . And thereby , lieth a mysterie ; The Angels they say , Vobis , The Prophets were men , men say , Nobis . Bid the Angel say , Nobis , he cannot , Heb. 2.16 . neither sing nor say it : Angelis he cannot , to Angels , Nusquam Angelos : but Hominibus , vers. 14. vnto men , he can and doth . And this is a speciall high prerogatiue ; that which the Angels can neither sing nor say , wee can doe both .

If then he be borne to vs , it is to some end . Esay tels vs what it is , when he expoundeth Natus , by Datus , Borne to vs , by Giuen vs . Borne , to bee bestowed vpon vs . And if giuen vs , bestowed vpon vs , then hee is ours . Ours as a Sauiour , ours as Christ , Ours as the Lord . Ours His Benefit , His Office , His Power : His Benefit to saue vs , His Office to vndertake vs , His Power to assure vs . Ours , His saluation , as Iesus , His anointing , as Christ , His Dominion , as the Lord . And if He be ours , then all His are ours . Luk. 15.31 . Omnia eius nostra sunt . His Birth ours , and if His Birth , all that follow His Birth , ours too .

Now then , seeing He and they be ours , will it not be well done , to make our entrie , to take seisin of him and them , and dispose them to our best benefit ? And how can we doe that better ? Then , as God hath offered Him to vs , this day that he was borne for vs : so we reciprocally this day that He is borne , offer Him againe to God , as the best pleasing Oblation that we can offer him . To day , as in the Temple aliue , for our morning oblation : And when the time cometh of his death , offer Him as on the crosse , slaine for our euening Sacrifice . So shall we as Bernard wisheth vs , vti nostro , in vtilitatem nostram , & de Saluatore salutem operari . Employ , or ma●e vse of him for our best behoofe : drawe his proper extract from Him , and worke Saluation out of this our Sauiour .

Now , a word onely , what is to be done on our parts , & that respectiuely to these two points , what we are to returne to them , what to this Message , and what to this Birth .

To the Message Euangelizo vobis , Our duety reciprocall . this we are to returne , this is due to a message , to heare it . 1 1 To heare the message And , that we doe , and that is all ; we come to the Sermon , wee heare it , and little we doe besides . But we heare it but heauily , with a faint affection ( God knoweth : ) wee heare it not as an Ecce , as matter of high admiration : we heare it not as gaudium magnum , with that alacritie , and cheerfulnes wee should . We heare it not as nobis , as if it neerly touched vs , but as a matter that little concerned vs , it skilled not much , whither wee heard it or no. Many meaner things affect vs more , but this should be the ioyfullest hearing that we euer heard .

And shall we not likewise performe some duety to Natus est ? yes euen to that also . 2 2 To receiue him . And not heare of Him , and let Him alone : heare his tydings , and let Him sel●e goe .

He was borne for vs , and giuen vs Natus nobis , and Donatus nobis ( both goe together in the Prophet ) To a gift the duety that belongeth properly , is to receiue it . It He be Natus nobis , & Donatus nobis I trust we will take order he be Acceptus à nobis . If borne vs , and giuen vs , it is our part then , we can doe no lesse then receiue Him . We euacuate the gift , disgrace both the giuer & it , if we vouchsafe not to accept of it .

How is that ? How shall we receiue Him ? who shall giue Him vs ? That shall one , that will say vnto vs within a while , Accipite , Take , Heb. 10.10 This is my Bodie by the offering whereof ye are Sanctified . Take , this is my Blood , by the shedding whereof ye are saued . Both , in the holy Misteries ordained by God , as pledges to assure vs , and as Conduit Pipes to conueigh into vs , this and all other the benefits , that come by this our Sauiour .

Verely , vpon his memorable dayes , ( of which this is the first ) we are bound to doe some thing in memorie , or remembrance of him . What is that ? Will yee know what it is ? Hoc facite , Doe this in remembrance of me .

Something would bee thought on to returne him for all his benefits , and this day for this first , the fountaine of all the rest ; His Birth : Some thanks would be rendred Him for it . And how can we doe that better , then as we are taught by him , that studied the point of Quid retribuam , and resolued it thus , Psa. 116-12 no way so well , as by Accipiam Calicem : I will take the cuppe of Saluation , and so doe it : So , with it taken into our hads , giue thankes to the name of the Lord . And when better then to day ? Hodiè as we are here directed . What better day then on this day , the very day he was bestowed on vs . To deferre him , no longer , then hee did vs . He deferred not vs at all , but assoone as hee was borne , sent vs word the same instant : and shall we deferre Him to beare of vs an other time ; and not be as ready on our part to receiue him instantly , as he was on his , to bestow himselfe , euen presently , as soone as He was borne ? Sure somewhat would be done more then ordinarie , this day of His birth , the day it selfe is more then ordinarie .

And let this moue vs . If euer there be a day of saluation , Ecce hic est dies salutis , Behold , this is it , when a Sauiour is borne vnto vs . If euer an accepted time , Ecce tempus acceptum . Behold , now it is , this is that time . The birth day hath euer bin a time accepted . Then , Gen. 40.21 . one king forgaue the trespasse of his Seruant , and receiued him to Grace . An other , being pleased , was readie in his bountie to haue giuen away the one halfe of his kingdome . Our Sauiour Christ , Our Lord , Mar. 6.23 . on his birth day will be no worse then they . His bountie then , no lesse then theirs .

Let vs then make this so accepted a time in it selfe , twise acceptable , by our accepting : which , He wil acceptably take at our hands . Let vs honour this day , with our receiuing : which He hath honoured by his first giuing : Yeelding him euermore , ( but this day , the day of it , chiefly , ) our vnfained hearty thanksgiuing for this so good newes ; for this so great a gift ; both of them this day vouchsafed vs : in Him and for Him , who was himselfe the gift , our Sauiour , Christ , the Lord . To whom with the Father , and the holy Ghost , three Persons , one immortall , euerliuing , inuisible , onely wise GOD ; be all honour , glory , blessing , praise , and thankesgiuing , this day and for euer .