THE RECOVERY of Paradise.  
A Sermon, on the Incarnation and Birth of our Saviour Christ.  
By Michael Birkhed.  Mercy and Truth are met together, Righteousness and Peace have kissed each other. Psal. lxxxv. verse x. 
Printed for Nicholas Ling and Thomas Bushel, and are by them to be sold. 1602.   

To the Right Honourable, Sir Tho. Egerton Knight, Lord Keeper of the great Seal of England, and one of her majesties most Honourable Privy Counsel.  
IT hath been (Right Honourable) well debated amongst the Learned, where Learning was first professed, and it is as truly recorded of many worthy Writers, who were the first that did teach for to Write, and surely as our forefathers did reverence them as Gods, which spoke wisdom; so we may extol them as men somewhat superior unto men which invented the art to Write what they spoke. The first benefited the persons that heard them; by the latter are instructed all posterities that shall read them: the one instructed those only that were present with them, the other gave lessons unto all nations whatsoever, though never so much distant from them. And therefore very well saith a certaint Poet, now living:  

O blessed letters that combine in one,  
All ages past, and make one live with all:  
By you we do confer with those are gone,  
And the dead-living unto Counsel call,  
By you the unborn shall have communion,  
Of what we feel, and what doth us befall.   
The consideration of which premises, together with the respect of this over-fruitfull age of the Children of the Prophets, the Land having more Church men than Churches, and more Preachers than Parrishes to Preach in; hath moved me (though least of the Apostles yet unwilling to hide my talon with the unprofitable servant) to write what I have heretofore spoken, and to publish what I have Written, which I prostrate as my free-will offering at the foot of the Altar, as the poor Israelites did their Goat's hair, when they had no better to bring, and as the Widow did her mite, when she had nothing greater to give. And forasmuch as Courtesy is the true note of Gentility, and Learning is best favoured of such as are best Learned, and matters of Religion of those that are Religious; I have therefore made choice of your Honour for Patron of these papers, not doubting, but that in regard of Gentility, you will courteously receive it, in respect of your Learning, willingly peruse it, and for the matter and subject of it, Patronize and protect it. Your Lordship's favourable entertainment of this, shall encourage me in greater matters hereafter to employ my Labours unto the memorial of your worthiness: and move others to peruse it the more diligently, being entertained of a parsonage of such Honour and judgement. Thus, wishing unto your Lordship, the accomplishment of your wishes, craving pardon for my (perhaps) overmuch boldness, I humbly take my leave, this first of january.  
Your Honours to command. Michael Birkhed.   

THE RECOVERY of Paradise.  Luke. 2. 10. Fear not: for behold I bring you tidings of great joy that shall be unto all People. That is, unto you is borne this day in the City of David a Saviour which is Christ the Lord. 
GReat is the Solemnity of this feast of Christ his Nativity, but the shortness of the day, requireth to read but a short discourse: and no marvel if the words we writ be short, seeing God the father made, as at this time his word (the subject of this book) very short. If you would know the shortness of God's Word; behold that Word which said by his Prophet, I fill both Heaven and Earth, which was neither Included in any thing, nor excluded out of any thing, but was all in every thing, even that Word which the Heaven of heavens could not contain, which was, from everlasting without beginning or ending. Was now included in a place, swaddled in clouts, laid up in a cratch, and become a child of a days age: a long word indeed, become very short; and yet what length of time, or multiplication of words is able to decipher, the incomprehensible length and breadth thereof? for even in his humility, his glory is exalted, and in the shortness of his name, his name is enlarged. Great are the works of the Lord, as himself is great, but greatest is that which he did in his little one. Paruulus nobis venerit, sed non parum attulit, non parum nobis contulit. He came as a little one, but he brought not a little with him, it was no little benefit he did us. It is no unknown thing to him that knoweth any thing: how glorious was the estate of Adam in paradise, being created in the Image of the God of glory, living in a place of all kind of pleasure, under the shade of the tree of life, with a companion that was meet & fit for him, Enjoying the sight of God himself, whose countenance is the fullness of all joys & felicities, nothing being forbidden him, that might any wise delight him, save only the fruit of one tree that was in the midst of the garden: the penalty, if he tasted of it, was the expulsing out of paradise, the deprivation of his pleasures, death & damnation to his body & soul, & everlasting miseries to either amongst the devils in hell-fire. But what followed? Thy princes (saith Esay) were rebellious and became the companions of thieves. Our parents disobeyed the charge of the Almighty, accompanied Lucifer in his the every of God's glory, and so became subject unto the forenamed damnation. Great was their fault so obstinately to have sinned, and great was the punishment that was inflicted for their sin. For the Earth mourneth for it, yea even unto the children (as Zoroaster speaketh.) Though the father did only eat the sour grape, yet his children's teeth are also set on edge by it: so that we were Damnati antequam nati. Condemned to die, even before we began to live. Glorious was man's condition being created in God's Image, but better had it been that he had never been created, then so to have defaced the glory of that Image. But as God is the happiest and chiefest good, containing all happiness and goodness in himself, so such was his love and favour towards man, that he would make him partaker also of that his happiness, and therefore presently he promised him a medicine for his malady, and a salve for his sore, namely, that as Satan had dejected him into the pit of hell, so his son should erect and lift him up into the kingdom of heaven, if he would believe in the one, as he had given credit to the other. falsehood had seduced and deceived him, and Truth must reduce and instruct him, yet so, that after he know the Truth, he renounce falsehood, and cleave unto the Truth: this Truth was that word: this word was that Son: this Son was that Saviour, which was made short, became little, and was borne as this day in the City of David.  
But lest this so precious and peerless a gem should lie hid in the dunghill, and be in the world, and the world know him not, it pleased the Lord by many signs and tokens, by many Prophecies and prefigurations to describe him plainly unto all posterities, that none might allege Ignorance for an excuse of their wickedness. Therefore his star was shown unto the wisemen of the East, by the conduct whereof they came from the rising of the Sun, to the city of Jerusalem, to signify that a new Son of Righteousness was risen in the Earth, who by his bright & resplendent beams should enlighten and delight every one that cometh into the world: many rare and prodigious things also were seen at that time even amongst the Infidels and Heathen people, declaring the restoration of the world, the Restitution of man, the Solace of the jew, & the Salvation, & Redemption of all mankind to be come into the world. For as Orosius reporteh out of a certrine street in Room there sprung up a fountain of oil, which flowed most abundantly for the space of a whole day, and also (which is worthy to be noted) though the Roman Emperor had obtained the Sceptre of the whole world, and a general peace was concluded, so that the Temple janus was shut up close (a thing scarce ever seen before.) Yet Augustus forbade that any should call him Lord, not without the wondering of all that heard it, and about that time he set at liberty 30000. bondslaves which had fled from their Lords, (being provoked no doubt) by the motion and Instinction of God himself: These things did God ordain to be done in the Imperial city, even in the city of the Earth's Emperor, to declare unto the world that the mediator of mankind, the Oil of Gladness, the Prince of peace, was come into the world; unto whom the title of Lord, is only, or most rightly to be attributed, seeing he is the true deliverer of miserable man, the Vassal and Bondslave of Sin, flying from God, from life▪ and from Heaven unto Hell, unto Death & the service of the Devil, and restoreth him unto his true Lord and Master again, that so being freed from Sin, and made the servant of God, he might attain unto Liberty of the Angels in Heaven. What need I recite many Records hereof, seeing God did point at him, and distinctly name him: the Angels came & ministered unto him, millions of men did hear him & see him: & the very devils of Hell did acknowledge and confess him. But of all manifestations, that is none of the obscurest that was shown the very night of his Nativity unto the shepherds of jury, which we have chosen for the groundwork of this book, and the foundation of our writing. An History which will bring you like the wisemen's star unto the place of his Birth, and an History, which if you mark it, will unfold unto you, the fruits of his Birth.  Fear not: for behold, I bring you tidings of great joy which shall be unto all People. That is, unto you is borne this day in the City of David a Saviour, which is Christ the Lord. 
These words are an Epitome or short sum of the whole Book of the new Testament, containing the long expected Tidings of man's happy salvation in jesus Christ. They were uttered as (I said) unto certain shepherds of jury, Shepherds that were faithfully attending their flocks in the fields, being the true Resemblance of gods spiritual pastors, and faithful ministers, and that by an Angel sent as a solemn Ambassador from the Court of Heaven. The sum of whose message was this. That God considering the wretched estate, of his woeful creatures and the damnable condition of the sons of Adam, how they lay sweltering in their father's gore, how they stuck fast in the mire and clay, and were not able to Recover the tree of Life, from which they had fallen, but continued subject unto the Doom of damnation, from which, by the Law, there was no Redemption, without satisfaction for their father's transgression. That therefore God of his mercy, not unmindful of his promise that he had made unto Adam. That the seed of the Woman should break the serpents Head. Which also, by an oath he had ratified unto Abraham viz: That in his seed all the Nations of the Earth should be blessed. Had now sent his son from Heaven into earth to bring man from earth into Heaven unto him; & that by becoming Sin for Man though he knew no sin, that man might be made the righteousness of God in him. And therefore that they needed not to fear the death & damnation that was due unto them for their Father's transgressions, but with joyful hearts should embrace the Life and Salvation that was coming unto them by the son of God's Incarnation, in whom whosoever believed should not perish, but have life everlasting.  Fear not: for behold I bring you tidings of great joy which shallbe unto, etc. 
The words as you may see do generally contain an argument unto encouragement, and in it more particularly I observe these 3. parts. First the encouragement itself, in these words, Far not. Secondly, the reason of it, for I bring you Tidings of joy.. Thirdly, the joyful tidings what it was, in these words, unto you is borne this day in the City of David, etc. And first of the first.  
Fear not] As the comfortablest comfort that Adam received in his Paradise of pleasure was the pleasant fruition of his Creator's presence, it being replenished with all joys and consolations: So since his fall, like a guilty malefactor, he hath shunned nothing more than that his sight & presence, and therefore as soon as ever he heard his voice in the garden, he presently sought a bush to hide his head, thinking to fly from him, from whom no man can fly, but by flying unto him. So likewise all of his posterity, being partakers of their father's impurity, have shunned the fight of God, as the Executioner of their eternal misery. The Israelites had rather been encountered by an host of the Philistines, by whom they were in no other likelihood, but to be utterly destroyed, then to come into the presence or voice of God, by whom oftentimes they had been most mightily protected. And Sampsons' wife's parents thought the sight of God so fearful and deadly a thing, that they half despaired of life, when but an Angel appeared. And so these simple shepherds were strooken down amazed, when the Glory of this God began to shine about them. Thus sinful Cain shaketh at every shadow; every tree he thinketh a gallows, every one that meeteth him, he deemeth will massacre him: yea, even his own friends he mistrusteth will kill him, for he knoweth that stubble can not stand before the fire, that darkness cannot continue when the light approacheth, and that man must needs perish, when as the God of justice is come in presence, seeing man is as stubble, and God a consuming fire, seeing man is Darkness, and God is a Light, seeing man is wicked, & God is righteous. Timuerunt ergo timore magno. They feared therefore (saith Luke) with a great fear, their sins were the cause of their fear, and ours deserving no less than theirs, we have no cause but to fear with them: but what comfort hath the Angel brought with him? marry this. Fear not.  
As though he should have said, ye sorrowful and sinful shepherds, who by reason of your manifold sins and iniquities, are ashamed like the pensive Publican to cast up your polluted eyes unto the unspotted throne of the righteous God, but go mourning like rejected cain's, and cursing with job, the days of your Nativity, because ye lie subject unto the horrible curse of Lucifer and his Angels, by reason of your original and actual sins, and therefore fear lest God should cause the earth to swallow you up, as it did Corah and his confederates, or else to be consumed with fire, by reason of this fiery Light that shineth about you, as the Sodomites were in the days of Lot. If ye knew for what cause I am come down unto you, ye would be so far from fear or sorrow, that you would rather with that Democrites pass over your days in perpetual Laughter. For behold I bring you Tidings, and Tidings of so great joy, that the very mountains, if they could hear it, would skip like Rams, and the little hills like young sheep: so that henceforward you may sing Salomons song, as heretofore ye have sighed out leremies Lamentations, wherefore look up and behold; behold the Angel of God who am sent from the Throne of his Almighty Majesty, with all the rest of these heavenly Soldiers, to declare tidings of joy unto you; wherefore seeing that you are in such favour with the King of Kings, the Almighty jehovah, the Lord of hosts, in that he hath regarded you more than all the nations of the earth, in that you shall see the Redeemer of mankind, even jesus Christ the Son of God before any else. Seeing. (I say) you are in such favour, and so regarded of him, who is only to be feared, there is no cause that ye ought to fear.  
But here by the way we must note what Fear is meant in this place: for a Division must needs be granted, else there will be found an Opposition in Religion, which Religion denieth, and a concordance of repugnant contrarieties in one subject, which Reason in no sort admitteth. For Fear is called Principium sapientiae, the beginning of wisdom, and Solomon saith, it is the root of Life, the fullness of knowledge, the glory and renown of a Christian, and the most happy gift. And David saith, that the Lord hath provided an everlasting heritage for them that fear him: and yet it is said here, Fear not. S. Paul in the eight to the Romans setteth down two kinds of fear, the one a Servile fear, proper unto the devils and his damnable adherents, the other a filial fear, or the fear of children towards their parents, which is peculiar unto the Servants of God. A servile fear may be seen in Pharaoh, who feared the Lord when he let the people of Israel departed; but it was only for fear lest he should be destroyed by those plags & punishments which were denounced against him, & which he had begun already to have tasted of: So Cain feared when he had slain his brother, so judas feared when he had betrayed his master. Thus the Gentiles feared their Idols; for it was not for any Love that they could bear them, being so wicked & ungodly as they were; but only lest they should be hurt by them, if they did not serve them. Of this fear Saint Peter speaking saith Timorem eorum ne timueritis, Fear not their fear, or fear not after their manner of fearing. meaning the servile fear of wicked men. But of the other kind of fear he saith presently after Dominum autem Christum sanctificate in Cordibus vestris cum modestia et timore. But sanctify the Lord jesus in your hearts with modesty and fear. And S. Paul writing of this fear saith, Cum timore & tremore vestrum etc. work out your salvation with modesty and fear. And this fear is called the fear of children, which fear their Parents, more for displeasing them, or provoking their anger, then for the punishment, which by the offence might redound unto themselves. This fear was neither forbidden the shepherds. nor us, nor any else, but only that servile fear, which the Law did bring with it, when nothing but plagues & punishment was denounced against them that did not whatsoever by the Law was commanded unto them. Therefore many of the jews did servilely fear God, but they loved him not, as may appear, in that they had rather have worshipped any stock or stone if they might have had their choice without fear of punishment. But now, seeing Christ is come to fulfil the Law for us, and that God; doth require nothing but our endeavour, if with firm faith we cleave unto the merits, and sufferings of his son, therefore in this respect it is said unto the Shepherds, & in them unto us, Fear not. And thus much of the comfort, now of the reason thereof why we need not fear.  For behold, I bring you Tidings, of Great joy which shall be unto all people. 
Non oportet esse tristitiae locum ubi est natalis gaudiorum: There ought not to be any place for fear or care saith Augustine, when the Birthday of joy & bliss is come in presence; for can the children of the Bride-chamber mourn when the bridegroom is with them? have the thunderclaps of Sinai been able to deject us, & shall not the songs of Zion be as forcible to erect us? shall the Law terrify us, when the Gospel is sent to cheer us? But what is this that he saith, that this joy shall be unto all people? shall all be saved? shall there be no lost sheep in the house of Israel? no goats to stand on the left hand in the day of judgement? shall all be carried into Abraham's bosom? shall all be void of fear by his coming? I answer, the Lord knoweth who are his: And hath told us, that as the way of Life is narrow and the gate strait, so there shallbe but few that shall find it. For many saith he shall cry, Lord, Lord, open to us, and shallbe sent away with Nescio vos, I know you not; And in his prayers Christ saith of himself that he prayed not for all the world, but only for those that his father had given him out of the world. Therefore it is manifest, that although the Angel saith, that this joy of his Birth should be unto all, yet that all shall not be made Partakers of the fruits thereof. But as touching the merits of Christ we must speak after two sorts; either according to Sufficiency; or as touching Efficiency. Christ his Death was sufficient to have saved all, but it was not efficient unto any, but only unto those that believed in him, which were not borne of water and blood, but of the spirit of God. And so, by all, we may understand the kinds of people, as a learned father saith, Non pro singulis generum, sed pro generibus singulorum, etc. Christ died not for all, of every kind, but for the kind of all; even for those that were of his Church, and believed in him. And in this respect saith Augustine, let every one wipe his tears from his eyes, and banish fears from his heart, that doth believe in this Saviour that is sent. Art thou a sinner (saith he) Rejoice now, because a pardon is sent from the judge unto thee. Art thou a Gentle, Rejoice now: because thou shalt receive salvation with the jews, hast thou been a stranger from God, and an Alien from his covenant? be glad now because thou mayest be engrafted into his Body. And in an other place he saith, Rejoice ye Just, because it is the Birthday of your justifier: Rejoice ye feeble and sick, because it is the Birthday of your spiritual Physician: Rejoice ye that live in captivity, because it is the Birthday of your Deliverer: Rejoice ye servants, because it is the Birthday of your Lord: Rejoice ye freemen in heaven, because it is the Birthday of him that did set you free: Rejoice all Christians, because it is the Birthday of Christ: and to be short, Rejoice all people, because it is the Birthday of the Saviour of all people. If any man have cause to fear or be sorrowful still, this is the cause; that though Light came into the world, yet he loved Darkness more than the Light, because his works should be evil. And thus much of the reason of the comfort why they should not fear: now to the Tidings of joy itself.  Unto you is borne this day in the City of David a Saviour, which is Christ the lord] 
Wherein we will note, first the Person who was borne: Secondly, the Person of whom he was borne: Thirdly, when: Fourthly, where: and Fiftly, for what cause he was borne.  
In the beginning of this Treatise, you heard, in part, of the misery of Adam after his fall, that whereas he had been placed in Paradise, a garden of pleasure, enjoying the sight and presence of God, his state was comparable even to the Angels of Heaven: for though he were subject unto God his Creator, yet was he Sovereign over all his Creatures, his labour was rest, and his rest might have been continual: his pain was pleasure, and his pleasure might have been eternal; he had health without danger of sickness, and life without fear of death, the flesh and the spirit never strived, the body obeyed the soul; and the soul governed the body: In a word, neither hell nor grave, death nor devil, could so much as touch or trouble him, so standing as God had appointed. But when he presumed to taste of that fruit that only was forbidden him, presently the case was clean altered, so that in stead of life, he heard that fearful sentence: Thou shalt die the Death. Then was the Earth accursed for his sake, and he was thrust out of Paradise, in the entrance whereof, God set the Cherubins with the blade of a sword shaking, to keep the way of the tree of life: so that he was feign to betake himself to this miserable and wretched world, the kingdom of the Serpent: whither could he now go, but he should meet with a curse, seeing all things were accursed? What might he do, but lie sweeting in the miserable and pitiful pangs of desperation? What comfort might he find in his wife, or his wife in him, but tears and torments, sorrows and sighs, crying and howling, weeping and wailing, groaning and gnashing of teeth? Being so clogged with the intolerable burden of their sins, so overwhelmed with the bloody floods of God's vengeance, so pitifully and plentifully powered out upon them: now they perceive the wages of their sin to be death and damnation: now they pine away for hunger, and would be glad of the worst and sourest apple in all Paradise: now they thirst like the Hart after the water of those sweet running Rivers: now they feel the want of God's presence and amiable countenance, they perceive the Serpent to be busy about their heels, most greedily sucking their blood, neither can they both find out the means to shake him off, or bruise his head: therefore they sit like two children having by misfortune slain their dear and loving father, weeping and howling the one to the other: they had slain the Image of their heavenly father, they had poisoned their souls with an Apple which the venomous serpent had spit upon: they feel the worm of a guilty conscience lie gnawing their bowels, and all Creatures disobeyed them, and rebelled against them, in that they had showed themselves disobedient rebels against their Lord and Creator. But what followed? The merciful and loving Lord, when we stood at this point, and in a manner at defiance with him; although he saw that the imaginations of man's heart would be evil, and that he would always bear a stiff stomach against him and his holy will; yet did he not utterly cast us off, but blessed, O blessed be his name therefore, he hath shown us a glad and cheerful countenance, it grieved him that we had deserved his wrath, but it would have grieved him much more, if that we had died the deserved death: therefore that justice might have his course, and his mercy nevertheless might be seen over all his works, he was content to send the Diadem of his deity, that precious pearl, his own glory, in whom was all his delight, his only begotten, his best beloved Son, even him before whom the 24. Elders threw down their Crowns humbly: whom the Angels magnified, and all the host of heaven worshipped continually: and to this end, that he might be borne of sinful flesh, that it being defiled with sin, might be cleansed by the seed of righteousness; to be hungry for material bread; that our hungry souls might be fed with the bread of life: to be polluted with our spittle, that we might be cleansed by his spirit to be condemned to death by us, that we might attain unto life by him, to be crowned with a crown of thorns, that we might be crowned with crowns of glory, to sustain our sorrows that we might attain his joys: and in a word, to be borne in misery, to live in beggary, and to die with ignominy: for his cradle was a cratch, his life crossed, and his kind of death accursed, that mankind might be blessed: but of this hereafter.  
The person of whom he was born is most distinctly expressed, and expressly designed in Luke, both with the name of her espoused Husband, the City she dwelled in; the lineage and Tribe she came of, and the messenger that was sent from god unto her. All which I think was not superuacaniously, or in vain set down, seeing that neither a leaf from the tree, nor an hair can fall to the ground without the will and providence of God. There is not a Letter or syllable in the Gospel, but hath some special use, and also is replenished with celestial and heavenly sweetness, if it have a diligent examiner, that can tell how to suck Honey out of the Rock, and Oil out of the Flint stone, as the prophet speaketh Esay. 45. The Angel Gabriel was sent to a virgin espoused to a man, whose name was joseph. Luke 1. etc. But what virgin was it that was so venerable, as to be saluted of an Angel, and yet so humble as to be espoused to joseph a carpenter? O most excellent no doubt was the commixtion of virginity and humility; neither doth that person smally delight God, in whom Humility commendeth Virginity, and Virginity exorneth, and beautifieth humility. We hear she was a Virgin, and and we hear she was humble; if we can not imitate the virginity of this humble woman, yet let us follow the Humility of that Virgin. Commendable is Virginity, but more necessary is Humility: for that is but counseled. but this is commanded: that we are invited unto, but unto this we are compelled. Of that it is said, I would that every one were a virgin as myself; but of this it is affirmed, That except we be as humble as little Children we cannot enter Heaven. For without Virginity a man may be saved, but without Humility he can not. And therefore saith Mary in her song of thanksgiving. He respected (what? not my Virginity) but the Lowly estate of his handmaid. Of this humble virgin came Christ in his humility, & for this he respected her, to show us how he respecteth the humble. It was meet that she should be meek and Humble: of whom the meek and humble in heart should proceed; & it was requisite that she should be a pure Virgin & unspoted, of whom the Immaculate & unspotted Saviour should be born, that should cleanse the spots of the impure world. Adam and Eve as they were the begetters of all, so were they the destroyers of all; yea and which is a more mischief, they first destroyed us before they begat us; for their Seed being impure by their sin we were all conceived sinful, and subject unto destruction; The consideration whereof might cause us to fear with the Shepherds; But saith the Angel, Fear not, for ye have wherewith to redeem the Impurity of your conception: even the purity of the conception of your Redeemer. If he had been unclean himself in his conception, how could he have cleansed ours; therefore to make them clean which were borne of unclean seed he was conceived without any seed of man. For (as the Angel Gabriel told her) the Holy Ghost came upon her, & the power of the most High overshadowed her. And therefore that holy thing that was borne of her, was, & is called the son of God: what greater miracle than this? yea who ever heard so great miracles as these, as that God should be man and yet God still? That a virgin should be a mother without the corruption of her Virginity? Surely I may now with security expect, that that holy one shall not see corruption, but shall rise again for our justification, seeing he would not suffer corruption in the Virginity of his mother.  
Further, we may observe this in the wisdom of God, how he maketh the woman a Conduit Pipe of our comfort and Felicity, which before was the instrument of our care and misery; so that as before we laid the fault upon Eva, Saying, The woman which thou gavest me, gave to me to eat, etc. So now we may with joyful hearts say to God; Mary which thou gavest me, gave me of the Tree of Life, & I did eat of it. And it was sweeter than honey unto my mouth, for in it thou hast revived me: Thus the wise woman rebuildeth the house, which the foolish had cast down before. Mary, like the tree of life, beareth the fruit of Salvation for us, as Eve offered the apple of Damnation unto us.  
Now let us proceed to the time of his birth, which was in the midst of winter, even of the cold and tempestuous winter, when all things seem dead and withered, when the Trees, not only bear no fruit, but also, want their Leaves: when the birds sing not, nor the Sun warmeth, nor the heavens are clear, nor the Air tolerable, nor the Earth delightful, nor any creature cheerful, even in this withered, barren, and frozen time of the year; nay of the world: yea in the dark night of this winter was our Saviour Borne: for than was the night of which the Apostle speaking saith now is past, when darkness was over the face of the deep, yea a spiritual and inward darkness of the mind when the Light of Knowledge and Understanding was very much observed, & the darkness of ignorance had possessed men's hearts, that few had the true knowledge of God, or could be instructed in the path of his ways. There was no Prophet amongst them, no chirping of birds was heard in their Land, there was a barrenness, not only of good works, but even of the leaves of good words. thieves made their dens in the Temple, and Foxes crept into Zion. Charity was cold, and men's hearts were frozen: justice was banished, and unrighteousness embraced: and therefore according to the time of the year, I mean the course of their life, the storms and tempests of Gods heavy judgements, might with reason be expected. But even in this cod dead winter, and dark time of the night, warm and cheerful Light appeared unto the Shepherds, and the glory of the Lord did shine most brightly upon them, and the Tidings of this joyful Nativity was told unto them, which is all one with that which the apostle saith. That when we were Sinners Christ died for us. And this was the fullness of time. Gal. 4. for the fullness of Earthly and temporal things, had made a dearth and barrenness of heavenly and spiritual. This was the time which the Prophet joel prophesied of, when the mountains should drop down new wine, and the hills should flow with milk, and all the Rivers of judah should flow with waters. This was the day wherein God promised the Heavens should send down their Dew, and the Clouds drop Righteousness, and Salvation and justice should grow forth of the Earth together. This was the day which many Kings and Prophets desired to see, and could not see it: Yea happy were they that were so happy as to hope for this day: Father Simeon desired to live to this day, though he lived not a day longer, and therefore as soon as ever he saw him whom his soul had so long longed after, presently he said, Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. etc. This was the comfortable day, in the hope whereof the Prophets comforted up themselves and the people, declaring it in such sort, as though the insensible creatures, as the mountains and the valleys should be refreshed thereby: Such was the prophesy of Esay: Rejoice, O heavens, and be glad O earth, burst forth into praises O mountains, for God hath visited his people, and will have mercy on his afflicted. And the Prophet Zacharie saith: Rejoice, for great joy O daughter Zion, shout out for joy O daughter jerusalem, Behold thy king cometh unto thee. If these rejoiced so much in that the Messias should come, How much more should our souls magnify the Lord, and our spirits rejoice in him, who already is come, and as this day born unto us? This is the day which the Lord did promise to our forefathers, let us rejoice and be glad in it. Let us clap our hands for joy and gladness, let us sing unto the Lord with the voice of melody: for Christ our Saviour is borne as this day, let us sing praises therefore all of us with understanding: But some man will say, this day was long ago, it is old and stolen news that Christ was borne, I know indeed that the Messias was borne, not only long before our times, but even before all times. But I read also, that jesus is yesterday, and to day, and the same for ever: and therefore if the fathers rejoiced to see his day before it came, we may as well celebrate the memorial of it as present now it is come.  
But now let us proceed and inquire out the place of his birth: And that the Evangelists affirm to be Bethlehem the city of David, what if it be a poor village? what if it be the least in all the land of judea? shall it be an argument that he was not born there? nothing less, for what was more beseeming him, that when he was rich, became poor for us: and of a great and mighty Lord, became a little child, then to be born in a poor and little village. And in this he declareth unto us, how greatly he affecteth the poor in spirit, and those that are of a lowly and humble heart: For as he said unto his Disciples of his washing of their feet, so it may be said of his other actions, I have given you an example, that you should do as I have done: And in this shall all men know that ye are my Disciples. If thou wouldst distinguish betwixt the corn and the chaff, cast them forth; the good corn descendeth, but the chaff will ascend: the wicked are still aspiring, and mounting upward in this world, but the godly cast down their crowns with the 24. Elders at the feet of the Lamb: Dicit se filius indignum ut, pater eum judicet dignum; The prodigal son termeth himself unworthy, that his father might term him worthy: for it is always true, that Cum inclinatur humilitas, excitatur miserecordia, when humility stoopeth down, mercy ariseth up. And therefore saith Peter: Humisiamini sub potenti manu domini, ut vos exaltat in diem judicij, Humble yourselves under the mighty hand of God, that he may exalt you in the day of judgement: The tree doth not grow upward except it first take root downward: The higher we mean to build an house, the lower we must lay the foundation, for he that thinketh to do the one, without performing the other, may seem frugal in the beginning, but will prove a fool in the end: The high hills seem next unto the clouds, but the low valleys are most refreshed by them, even so God resisteth the proud, but giveth grace unto the humble: The glow-worm shineth bright, and in the dark gloriously, but is black and ugly when it cometh to light: whatsoever the condition of the proud man seemeth now in the darkness of this world, I am sure that when the Son of righteousness shall shine in the last day it shall prove very low and base.  
I would that ye were all little Bethelem of juda, poor in spirit, and little in your own eyes, that Christ might vouchsafe to be borne in you by his spirit, as he was there in the flesh. Bethelem signifieth as much as the house of bread, therefore it is good to be there: and if we may not build Tabernacles of abode in that place, yet let us send thither with jacob, our Camels and Asses, I mean our affections, that we may live, and not die: It is the house of bread, even of that living bread that came down from heaven, of which whosoever eateth shall live for ever. Happy were the people that were in such a case, yea blessed was Bethelem that had the Lord for their bread. Let us pray, beloved, that we may be also Bethelem, the house of bread, that the Lord may turn in unto us; for otherwise, if we be unprovided, as he that was feign to trouble his neighbour at midnight for a few loaves, we are not fit to receive so great a guest. But who hath this Bread? even he whose heart is confirmed & strengthened, for bread strengtheneth the heart of man; and who is confirmed or strengthened in heart? but he whose heart is settled to the Commandments of the Lord, which doth not waver in his faith, but goeth forward with a determined heart towards the heavenly Canaan, forgetting the flesh pots of Egypt which are behind, and not so much as looking back towards the forsaken Sodom. For if any one be doubtful and wavering in his faith, if a man be not resolved to proceed in his vocation, but is in a quandary, whither he should go forward or backward, deny his faith, or maintain it, forsake his sins, or return to his vomit: this man is not prepared to receive the Lord: Christ will not be borne in such a man's house who wanteth faith the bread of life, as the Scripture calleth it, saying, the just shall live by faith. But what! did Bethelem believe in Christ? did she so abound with the bread of faith, that the Lord chose his Inn there, rather than any where else? nay surely, she was far from that in nature, which she seemed to be by her name, though she brought forth this Son, according to the duty of a mother, yet she was far from a motherlike affection towards him: though the walls of her house contained him carnally, yet the affections of her heart would not entertain him spiritually. And indeed, we may say of this as Paul doth of other like mysteries: All things were done in former times, in types and figures. The believing soul is that true city of bread wherein Christ is daily borne spiritually, as he was in Bethelem carnally: So that I think this name was given her, rather as a prophesy that the bread of Life, Christ jesus should be borne in her, then for that she was fed or nourished by him.  
Furthermore, the holy ghost not only hath expressed the name of the town, but also the very house, yea, and the very place or room of the house wherein he was borne, neither is it to be thought curiosity in us to search the meaning of every particular, which the spirit of wisdom so curiously hath expressed. Sub sordido palliolo lateat sapientia. Under a patched coat may lurk wisdom, and under a plain style, may mystically be contained most learned institutions; so that, not only the deep Ocean sea is to be sounded, but also the shallow fords of Meander are diligently to be considered. Neither do I think it haphazard that Christ was borne in a stable (for such is the place that the Evangelists affirm that he was born in) but that it was appointed by God for special reasons long before, who doth nothing rashly, but hath a reason of all his actions.  
Ye heard before how honourable was the condition of Adam in his innocency, being like unto God, and created in his Image; But the Psalmist witnesseth, man being in honour, and wanting understanding, he was compared unto the Beasts that perish, and in natural affections became indeed a very beast, and for his beastly similitude and resemblance stood tied as it were at the manger, to receive the fodder of beasts. A strange alteration (beloved) that he that was the possessor of Paradise, the lord of the whole earth, the household servant of the god of Sabbath, the brother of the blessed and celestial spirits, and the perfect Image of the holy Trinity, should so degenerate from his kind, as to become so low and base as a Beast. But mark here, and consider the proceed of god: for whereas man being become a beast had left the Heavenly bread of Life, delighting more in the fodder of Beasts; Behold now that bread of Life is turned into Flesh, nay into grass, which is the food of Beasts (for all flesh is grass) and lieth in a rack or manger to be eaten and chewed of us beasts. Therefore let the Ox now know his own, and the Ass his master's crib. Let them draw near to him in the stable, whom they fled from in the garden. Let them honour him in the manger, whom they contemned in his majesty, and let them feed on him being grass, whom they loathed when he was bread; yea let them with an eager and lively faith ruminate and chew upon him, that they may be nourished and grow up by him. He must be received by Hearing, chewed by Understanding and disiested by believing, or as an other saith. The eating of his flesh, is a certain hunger and desire, to be incorporated into him. And indeed as our saviour saith. He that eateth the flesh of the son of man etc. shall live for ever.  
A Saviour] But wherefore did Christ so debase himself? Even that he might be a Saviour unto us? that he might draw us unto him with the ropes of man, and with the cords of his love, as Ose speaketh. And therefore he leaveth no means untried, to bring us unto him, no not though they be never so base, as to be borne in a Stable.  
There is none of us that live in this region of death, in the infirmities of the flesh, and amidst the Temptations that are commonly offered, but hath need of Counsel, of Help, and of comfort, for we are Faciles ad seducendum, debiles ad operandum, & fragiles ad resistendum: if we would discern betwixt good and evil, we are easily deceived. If we try to do good, we are quickly tired. And if we are tempted, we are suddenly subdued. Therefore to enlighten our blindness, to help our weakness, and to defend our frailness, Christ was borne unto us. Therefore Fear not. For if he be in us, who shall deceive us? If he be with us, what can we not do in him that strengtheneth us? If he stand for us, what need we care who be against us? seeing he is the faithful Counsellor, which can neither deceive nor be deceived, seeing he is the Almighty God; which is never wearied; seeing he is the strong man, that bindeth Satan, breaketh the Serpent's Head, and is never vanquished. Wherefore Fear not, O Adam, neither fly any longer. Run not in to the bushes from the sight of thy Maker, for behold, he hath sent thee this day a Saviour. Once thou wast persuaded by the serpent, to sin against God, and being taken in the fact, thou hadst reason to fear. Yea perhaps he brandished his fiery sword against thee: but now it is not so. He cometh not with weapons, to punish, but with mercy, to preserve. If thou sayst thou heardst his voice, and therefore fledst; why? he is an Infant, and without any voice, and if he have a voice, it is a voice more to be pitied then feared. Yea in this thou shalt know, that he is come to save thee, and not destroy thee, in that he fighteth for thee against such as rose against thee. Thou hadst but two enemies, Sin and Death, the death of the body, and the death of the soul: he cometh to destroy either, and to save thee from both: therefore fear not, he destroyed sin in his own person, when he took man's flesh upon him without any pollution: For great was the violence that was offered unto sin, when human nature, which was always before as it were in a leprosy, was found in Christ as white as snow: therefore I hope, yea I am assured that he can pluck out the beam in mine eye, which hath never a moat in his own, that he may satisfy for my sin, which was never defiled himself with any. I read of two that were called jesus, that is, Saviour, who as they went before this that we speak of, so I think they were types and prefigurations of him. One of which brought the people out of Babylon, the other brought them into Canaan, both defended them from their enemies, but neither saved them from their sins: But this delivereth us from our sins, bringeth us out of bondage, and placeth us as kings in the land of the living. Sin had made a separation of the body from the soul, and the soul from the body, & of both from God: but jesus hath brought them all together again, yea & in a far nearer conjunction than ever before. For now they that were at mutual variance, are now reconciled friends. Yea and so reconciled, that as in the blessed Deity there is a trinity in persons, but an unity in substance: Even so in this happy reconciliation there is a Trinity in substance, but an Unity in the persons. And as there the Triplicity of persons doth not break the unity, nor the simplicity of the unity doth not diminish the trinity: So here in like manner the persons doth not confound the substances, nor the substances do hinder the unity of the person; for the word, the Soul, and flesh, are become one person, and these three are one, and this one thing is three, not by confusion of the substances, but by the unity of the person: O wonderful and superexcellent union! who ever heard that things so diverse should so meet together, as to be one person; yea, soon person, that whatsoever God may be said to have done in the body, the body may be said to have done it. And whatsoever the body suffereth, God may be said to have suffered, by reason of this conjunction. The Angels surely were astonished here at, seeing him beneath themselves, whom they did always adore and worship above themselves. The Cherubins which God commanded to be placed at the two ends of the Ark of the covenant, with their face being turned one towards another, and both looking on the mercyseat, do signify as much unto us, as that they admired and wondered to see a work of so great piety. viz. To see God made the propitiatory sacrifice of the world, and to debase himself so low as to become a man But behold the prophecy (as I may term it) of Adam fulfilled, Man (quoth he) shall leave father and mother, and cleave unto his wife, and they two shall be one flesh. Christ jesus leaveth his Father and the Angels in Heaven, for to associate himself unto his spouse in earth, and (as you have heard) she is bone of his bone; and flesh of his flesh, for they are no more two but one person. And this beloved, is tidings of great joy; for now, according to the laws of wedlock, we may assure our selves to have all things in common with him; so that he shall take upon him our sins and transgressions as his own, and we again shall be partakers of his purity and holiness as our own; That our debts shall be required at his hands, and we be saved harmless & discharged of them, which is all one with that which is said here; that a Saviour is born unto us. But this by the way, we must not now forget, that it is our parts and duties to forget likewise our own people and father's house; to abandon all strange loves, and to admit none into the fellowship of that spiritual bed, but to cleave only unto him, to honour and obey him, to reverence and love him, to keep our chastities unspotted, our souls and bodies pure and undefiled for him: And as our nature is one with his who so is heavenly and divine; so to live an heavenly & divine life, neither loving any thing that he loatheth, or loathing any thing that he loveth, but that his will be our will, and his precepts our continual practices.  
As he hath overcome Sin in his own person, in being conceived, and living without Sin, so hath he delivered us also from the guilt thereof, by suffering the punishment for us, and imputing his Righteousness unto us: also in that he overcame Sin, it appeareth plainly that he hath vanquished death. For death is but the stipend and wages of Sin, and as it were the effect and fruit of sin.. For if man had avoided the first, he should surely have escaped the latter, for it was not the corruption of our bodies that made our souls sinful, but the Sin of our Souls that made our bodies corruptible. And therefore if the fountain be dry, the brooks must needs be dry: If the cause be taken away, the effects must of necessity follow, as if the Sun be dark, the Moon and the Stars can give no light: death a great while amazed all mankind. (I speak of the eternal and never-dying death, of which Gregory speaking faith Mors erit immortalis, defectus indeficiens, & finis infinitus, unto which belongeth the worm that never dieth, when a man shall be always dying and never dead everlastingly, having an end, and yet no end; still decaying, and never decayed. Because his end ever beginneth, his death ever liveth, and his decay never ceaseth, From which, by the Law, there was no Redemption, which would have brought into eternal subjection all creatures whatsoever, if this Saviour and deliverer had not been born unto us, so that every soul like the mothers in Rama●, might have justly sighed forth those doleful dirges of weeping, mourning, and lamentation; and with job have cursed the days of their Nativity, by reason of the torments and tortures of the dead. But as the Ass called Cumanus asmus, getting up and down in a Lion's skin, did for a while terrify his master, but afterward being descried, did do him no good service: So death which sometimes made afraid the wisemen of the world, by his skin or sting of Eternity. Now since our Saviour hath bereaved him thereof, seemeth contemptible, even unto Children, so that they dare boldly go unto it, for they know it shall benefit them very much: for if they be oppressed with any miseries or calamities in this life, when they shall come to death, they shall be discharged, and death as an Ass shall bear their burdens for them; yea they know, that death unto them shall be no death, but an entrance into everlasting life, and therefore they fear not.  
God is the life of the soul, as the Soul is of the body, by sinning voluntarily the Soul lost God her life, therefore she can not now at her pleasure give life. She would not be governed of God, therefore now she can not govern the body. Having not obeyed her superior why should she command her inferior. God found his creature rebellious against him. The Soul was found a transgressor of God's law, now therefore she findeth a law in her members repugning the law of her mind. Sin separated betwixt God and her, therefore death doth separate betwixt her and the body. The Soul could not be divided from God, but by sin, neither can the body from the Soul, but by death: what injury therefore suffered she, if she suffered that of her subject which she committed herself against her prince? Nothing surely was more agreeable unto justice, than that death should be rewarded with death; spiritual with corporal, and voluntary with necessary. Whenas man therefore had deserved according to either nature, to suffer this double death, the one spiritual and voluntary, the other corporal and necessary; from either of them the man-god Christ jesus most mightily hath delivered us, by his own corporal and voluntary death: and in that one of his, hath satisfied for both of ours. If he had not died corporally, he had not paid our debt, and if he had not died voluntarily, his death had not been meritorious. But now if (as it is said) the merit of death is sin, and the woges of sin is death. Christ remitting and forgiving our sin, and dying for sinners, the merit is abolished, & the debt is discharged. But how shall we know that Christ can forgive us our sins? even by this, in that he is God: But how shall we know that he is God? his miracles do prove it: for he doth the works which no no man else can do, yea God himself from heaven hath confirmed the same. Therefore if Christ be for us, who is against us? If jesus justify us, who shall condemn us? It is he, and no other, to whom we confess our sins, saying, Against thee only have I sinned, etc. Who could better, nay who could at all forgive us that which was committed against him? Or how can he not do this, which can do all things? In a word, if I can pardon that which is committed against me, if I will, shall not God our Christ be able to forgive that which is committed against him, if he will? If therefore he can forgive and pardon our sins, both because he is omnipotent, and only can, because they are only done against him. Surely blessed is the man to whom this Lord Christ will not impute sin. Therefore we know that Christ, by the power of his divinity is able to forgive sins: now of his will who need to doubt? For he that debased himself so much, as to take our flesh upon him, and to suffer death for us, shall we think that he will not impart unto us his righteousness? surely yes, so that as it is evident by the consideration of his deity, that he is able to forgive our sins: so it is manifest by the consideration of his Humanity, that he is willing so to do. But what other argument have we that he hath vanquished death? marry this, because he suffered it which did not deserve it. And therefore with what reason can that be required of us, which an other hath already paid for us? he that took away the merit of sin, by giving his righteousness unto us, he hath paid the debt of death, and restored life unto us; for so death being vanquished, life is restored, as sin being taken away, righteousness is returned.  
But how could he die which was God▪ Even in this respect, that he was man. But how could the death of one man satisfy for an other? because he was Just and Innocent that died. As he was a man, he might die, but being guiltless, it was not necessary. Indeed a sinner is not able to satisfy the debt of death for an other sinner, for every one dieth for his own sin: but he that hath no cause to die for his own, shall we not think his death may be a ransom for an other? Surely by how much the more unjustly he dieth which hath not deserved death, by so much the more justly he liveth for whom he so dieth. But what equity is it (sayst thou) that an innocent person should die for the guilty? I tell thee, it is not justice, but mercy: if it should have been justice, than he had not died voluntarily, but of duty: if of duty, than he himself should die indeed, yet he for whom he so died should not live. But nevertheless if it be not justice, yet it is not against justice, otherwise God could not have been just and merciful at once. But although one just man may satisfy for one sinner, yet how is it that one may satisfy for many? for it might seem enough, if one dying for one, do restore Life unto one. To this the Apostle shall answer, As by the offence of one, the fault came on all men to the Condemnation of death: So by the Righteousness of one, the benefit abounded towards all men to the justification of Life. For as by one man's disobedience many were made Sinners: So by the Obedience of one, many are become Righteous. But perhaps one man might restore Righteousness unto many, but Life, not so. By one man (saith he) death entered into the world, and so by one is Life regained; For as by Adam all die, so by Christ shall all be made alive. For what! shall one man sin and all become guilty, and shall the Righteousness of one redound but to one only? was god's justice such, as to condemn all for one, and cannot his mercy be as great, as to save all by one? Or could Adam do more in evil, than Christ in good? Shall Adam's Sin be imputed unto me, and shall not Christ's righteousness belong unto me? Shall his disobedience be the cause of my Death, and shall not Christ's obedience restore me to life? but thou wilt say, we are worthily guilty of Adam's Sin, because we were contained in him when he sinned, and were begotten of his flesh in the sinful Lust of the Flesh. But I say, more truly are we begotten of god according to the spirit, then of Adam according to the flesh: I mean, if we are of the number of those whom God hath predestinated before the creation of the world unto Life; And that we are begotten of god S. john witnesseth where he saith, Which were not begotten of blood, nor after the will of the Flesh, nor of Man, but of God. And in one of his Epistles he likewise maketh mention of this holy generation, saying. He that is borne of God sinneth not. But thou wilt say, our carnal concupiscence and sin, testifieth that we have descended of sinners according to the flesh, and not of God. I answer, this generation or birth is not seen in the flesh, but in the spirit and mind: and that of those only that can say with the Apostle, we have the mind of the Lord, and who have the spirit, bearing witness to their spirits, that they are the sons of God: for by the spirit of God, chastity is infused into our minds, as by the flesh which is of Adam, concupiscence is diffused about in our members: and as that which is descended unto us from the parents of our bodies, doth never departed in this life from the flesh: so the other proceeding from the father of our spirits, is never excident from the intention of the minds of his children that are perfected in him. If then we are borne of God, and elected in Christ, what equity is it that our earthly and human generation should hurt us more than our spiritual and heavenly is able to help us? Can our carnal succession hinder the election of God, and a momentary sin be a let unto his eternal and everlasting purpose? Nay if by one man death entered upon all, shall not life by one man, especially such a man as Christ, be given unto all? And if in Adam we all died, shall we not much more in Christ be made alive▪ for the fault was nothing so much as the gift; for judgement came for one sin unto condemnation, but grace was of many sins unto justification. Christ therefore both could remit our sins, in that he was God, & die, in that he was man, and by dying, deliver us from death, in that he was just, and though but one, yet be sufficient unto justification and life for all, because both sin and also death did enter into us all by one. Thus all of Christ was powerful to help us, in every thing he was profitable for us, neither was his infirmity less available than his majesty; for although by the power of his deity he removed the yoke of sin from our necks▪ yet in the infirmity of his flesh▪ he destroyed the power of death by his death. And therefore true is that of the Apostle, the weakness of God is strongest unto men; for his death hath freed us from death, as his life did from error, and his grace from sin. But some man may say, if Christ hath thus delivered us from the power of sin and death, what is the reason that we die daily, and are not presently clothed with immortality? mary that the truth and verity of God may be fulfilled, for seeing God loveth both mercy and truth, it is necessary that man die because God hath spoken it, and yet that he rise and live again, because God is merciful. So that death, although it doth not perpetually reign over us, yet it remaineth for a time in us for the truth of God's sake; even as sin also, though it reign not in our mortal bodies, yet it is not altogether abolished out of us.  
Thirdly, as death was put to death by this Lord of life, so likewise was sathan the prince of death: for as Origen testifieth there were beside the thieves, two crucified on the Cross of Christ. Christ himself visibly, with his will, and for a time: the devil invisibly, against his will, and for ever: so that now the band of death which was drawn together, by the sinful life of one, was loosed by the righteous death of an other, and our malicious adversary that never meant us good is now overtaken in the effect of his malice: for by hastening the Son of God's execution, he brought on all the sons of men's redemption, and his own confusion. Ruens dum irruens, captus dum capit, mortalem persequens, & in salvatorem incidens. Falling whilst following, caught whilst catching, pursuing a creature, and lighting on the Saviour: so that as before he had overcome the first Adam, and in him, had held all mankind captive, now he is overcome himself of a second Adam, & by his puissance looseth the Christian kind that were chosen out of mankind, and now set free from the sin of man, by this his adversary, that was without sin, though he were of mankind. And is not this (blessed brethren) Tidings of great joy, that such a Saviour is borne unto us, that hath subdued all those that were any whit against us? Therefore now, O dead Adam, lift up thy head again; take heart unto thee, and be of a good courage, for he is borne that hath vanquished thy enemies, Sin, Death, and the Devil: that will reconcile thee to thy creator, and make thee a new creature: thou hast been dead a great while like Lazarus, and we may think with Mary, that thou stinkest, but he that could make the dry bones come together, and stand up, is able to raise thee from the dust of death, and to set thee with the Princes of the living God. Thou hast lain a long time in thy gore, like the wounded man of jericho, and many have passed by thee, but none showed compassion on thee; but behold, here is come a good Samaritane to bind up thy wounds, and to restore thee to thy health, despair not. This (beloved) is the comfort of a Christian, the solace of a sinner, and the tidings of joy that is come unto all people: even that there is borne unto us a Saviour. O name above all names, and most worthy to be ever named; It is even as honey unto my mouth, and as marrow unto my bones; O blessed be this name of the Lord, for it turneth my water into wine, my malady into melody, my sorrows into solace, my musing into music, and my sighing into singing: like oil, it maketh me to have a cheerful countenance, and like bread, it strengtheneth my fainting heart: it is as sweet incense powered forth, and therefore saith Solomon, the virgins love him. I will not now be afraid for any terrors by night, nor for the arrows that fly by day: for my Saviour will save me under his wings, and I shall be safe under his feathers, his mercy and truth shall be my shield and buckler.  
Many were the favours that God showed unto the Israelites, in bringing them from their grievous bondage in Egypt, to their stately government in Canaan, whereof David seemeth very proud in that Psalm that he compiled of it. But if you consider them they will appear nothing, in comparison of those benefits which this sweet name saviour doth import unto us. First, saith David, he divided the red Sea, and led them safely through it, when their foes were drenched and overwhelmed in it, and in the day time he led them with a Cloud. This was their Baptism under Moses as Paul saith, but if we compare it with ours, we shall find that we have drowned a greater enemy, even the infernal Pharaoh the devil of hell, as many as are baptized in the red Sea of this our saviours blood. David goeth farther and saith; As he led them in the day time with a cloud, so did he in the night time with a light of fire. This was, I confess, a token of God's great love, to give them such a Light; but it was nothing in comparison of that light which shineth in the darkness of our hearts and minds, by which whosoever walketh, shall never see darkness, but shall have the Light of Life. Furthermore he saith, for the glory of the jew he clave the rock in the wilderness and gave them Drink as out of the great depth. But Paul saith for the comfort of us Gentiles. This rock is Christ, which being cloven on the cross by the soldiers spear, there gushed out most plentifully that water of Life which serveth to satisfy the thirst of every soul. David addeth. God opened the Doors of Heaven, and reigned down Manna upon them to eat, which was the food of Angels: but that was but a figure of this bread of life, which is come down from Heaven unto us, of which whosoever eateth shall live for ever. Finally, David rejoiceth that God by the hand of his servant joshua, conducted his people into Canaan, and set them in possession of that good and pleasant land. But that was but as dung in comparison of our inheritance, our heavenly Canaan the kingdom of God, of which josuah our jesus will crown us Kings for ever, if we follow him as he hath commanded. Seeing then (O happy Christians) that David so much rejoiced for those temporal blessings that God had bestowed upon his forefathers, how much more ought we to triumph in the remembrance of those spiritual benedictions and graces which we shall be partakers of for ever, by the coming of our Saviour, wherein we seem as far to exceed the jews in the favour of GOD, as the jews exceeded all other nations of the world whatsoever.  
Even Christ the Lord] It is added moreover for the increase of our comfort, that our Saviour is Christ. This word Christ is a Greek word, and soundeth as much as Anointed in English. Whereas then we hear that our Saviour is Christ that is anointed, we are assured that he is come into the world by the special decree and appointment of God himself. The external or visible Oil that was used in the time of the Law, God ordained for the creating or appointing of three sorts of officers, viz. Kings, Priests, and Prophets, whereby he did signify that by the hand of this King, he would govern and defend his people, in the person of this Priest, be called upon and worshipped, and by the mouth of this Prophet, declare his will and pleasure unto the people. Unto all these Offices was our Saviour anointed, not with material or visible oil, but with the oil of gladness wherewith David Prophesied he should be anointed above his fellows. Neither beareth he these names and titles in vain, but also he executeth the Offices belonging thereunto: For first he hath delivered us, like a King, from the power of our enemies, and hath made us freemen with the Angels in heaven, yea he hath given us Laws and Statutes to observe, which whoso keepeth, shall live in them: blessing also them that serve him, and damning such as rebel against him. Therefore in that we hear our Saviour is anointed our King, to rule over us, we have no little cause to rejoice, in that we may be assured, that the kingdom of darkness, which our adversary the devil had begun to erect and 'stablish in us, shall now be ruinated and plucked down: In stead whereof Christ will establish his heavenly kingdom, which is justice, peace, and joy of the holy ghost: also, that he shall bridle, with his might, and bruise with his rod of iron, not only wicked and devilish men, but also the devil himself and all his Angels, which go about to hinder the increase of his glory, or our health and salvation.  
Secondarily, in that he is anointed our Priest, we have this comfort given unto us, that we have one that will sacrifice continually, like good job for his children, and make intercession for us. The office of the Priest in the time of the Law was, to pray for the people, to bless them, to sacrifice for them, to consecrate and sanctify them according to the commandment. This was a great comfort in those days, unto the afflicted consciences of distressed sinners, groaning and groveling under the heavy burden of their manifold transgressions, to have a Priest to pray for them, and to reconcile them unto the favour of God, whom by their sins and iniquities they had provoked unto anger. Sithence than that we hear that Christ is anointed our Priest, we may assure ourselves that he is tied to the self same Offices; but indeed to so much more excellent than these, as he hath obtained a more excellent Priesthood. The Priest after the order of Aron, served in the corruptible and figurative Tabernacle; but our Priest is taken up into the true Tabernacle, heaven itself, where he sacrificeth for all the saints and servants of God: there he maketh intercession for us, for he ascended thither, that he might follow all our suits faithfully and earnestly. He blesseth us also, in that he was made a curse for us: he sacrificeth for us, in that he offered up himself a sacrifice once for all, for the sins of the whole world: lastly he sanctifieth and consecrateth his Catholic church, renewing her mind, and washing her in the fountain of regeneration by the word, that she may be holy, even as he is holy. Seeing then he is anointed of God, to sacrifice and make intercession for us, to bless, consecrate, and sanctify us, and to reconcile us again into the favour of Almighty god, that we may now without fear approach unto him: what a joyful thing is this, that our Saviour is a Priest?  
Lastly, in that he was anointed to be a prophet unto us, we may rejoice: and be glad therein, because we shall truly understand know the will and pleasure of our God, seeing the Son of god himself, who is one with his father, to whom the eternal will and counsel of God is manifest and open, is anointed and appointed to declare it unto us. And thus much of the joy which a sinner may receive when he understandeth that his Saviour is Christ.  
Thus (beloved) have I acquainted you with the particularities of joy that occur unto us in the message of the Angel; what remaineth now? but that you should sing psalms of praise and thanksgiving unto god, who hath sent these joyful Tidings unto us; Seeing he hath so graciously regarded the low estate of us his poor Creatures, as that he hath not spared his own son to save us. Unto which son, if ye run with penitent and contrite hearts, though ye be never so heavy loaden, he will ease and refresh you. You know, that in Adam ye were all alients from the house of God, but you heard how that in Christ ye are brought home unto the bishop and shepherd of your souls; you did walk in darkness, but, Christ is come to give you light, you have mourned for your sins, but a Saviour is come to make you glad; you have been poor, but Christ is come with all the Treasures of the Trinity to make you rich. You have sorrowed for being shut out of Paradise, but now Rejoice in that more than in any thing else; For as far as Adam, being in Paradise, did exceed us in temporal blessings, so far do we out of Paradise exceed Adam in spiritual benedictions: for though we were condemned to death for the tree of knowledge, yet Christ is come, that by the tree of his Cross we might have life, and that we might have it more abundantly: more abundantly! what is that? that abundantly we might have more life by the Cross of Christ, then ever we had or could have had by the tree of life, that abundantly we might gain more by the obedience of Christ in his death, than ever we lost or could lose, by the disobedience of Adam in his life: and therefore, though the sin of Adam was so heinous and horrible, that it cast the Image of God out of Paradise, that it polluted all the race of mankind, that it condemned the whole world, that it defaced the very frame of heaven itself; yet now considering the sequel, how not only the guilt of sin, but also the very memory of it is abolished by the coming of Christ: we may not be afraid to say with S. Gregory, O faelix culpa quae talem ac tantum meruit habere redemptorem. O happy man was Adam that ever he so sinned and transgressed against God, seeing both he and all we have found such plentiful redemption, such inestimable mercy, such superabundant grace, such felicity, such eternity, such life by one Saviour. Wherefore (dear Christian) whatsoever thou art, fear not any more as a man without hope, but let thy spirit rejoice in God thy Saviour. Do thy sins grieve thee, and the punishment due unto them terrify thy conscience? Why, behold the Lamb of God that taketh away the sins of the whole world: art thou stung with the old serpent Satan? Look then on the brazen serpent Christ, who healeth the sting of the other: art thou hungry? Christ is borne the bread of life, of which whoso eateth shall live for ever: art thou thirsty? behold Christ the fountain of living water, of which who so drinketh shall thirst no more; but it shall be unto him a well of water springing up unto eternal life: livest thou in darkness, behold Christ the light of the world, who only disperseth the clouds of error: art thou desirous to enter into life? repair unto Christ, for he is the door thereof, yea he is the way, the truth, and the life, without which way, there is no walking into heaven, without which truth, there is nothing but falsehood and error, and without which life, there is nothing but death eternal. Seeing then that such a Saviour is born unto thee, in whom is the fullness of all iov, how canst thou be sorrowful, or how canst thou fear? Shall Peter be sad, when he seethe the bolts of Iron beaten off from him by an Angel, and the gates of the prison set open that he may go forth and enjoy his former freedom? Should jonas fear a storm when he was cast up safe on the land out of the belly of a whale? Or Sidrack Misaack and Abednago mourn, being delivered by the Lord from the fury of the furnace? Can Daniel but rejoice being saved from the Lions? Or joseph mistrust the goodness of the Lord being promoted from a slave, to be Lord of all Egypt? We are delivered from a darker prison than Peter, from a more fiery furnace than Sidrack, from a more cruel Lion then Daniel, and adopted heirs of a more noble kingdom than Joseph was, even the kingdom of jesus: how then should we but rejoice, being thus saved, and so highly promoted? Why art thou heavy, O my soul, or why art thou at any time disquieted within me? List up thy head, pluck up a good courage; celebrate with joy the Nativity of thy Saviour; dance now and be merry, not as Herodias did, but as David did, leap up in affection as high as heaven, where thy Saviour now sitteth, not in the lap of his mother, but on the right hand of his father in all glory and majesty. Come then, my brethren, let us sing unto the Lord, let us heartily rejoice in the strength of our Salvation. Let Israel rejoice in him that made him, and let the children of Zion be joyful in their King: Praise his name in the dance, sing praises unto him with Tabret and harp: Young men and maidens, old men and children, praise the name of the Lord, sing 〈◊〉 Iustily unto him with a good courage. For why? the Lord is known now to have pleasure in his people in that he hath received us unto mercy, and hath sent his own, Son to satisfy his justice, that we might be ●●ued. He hath anointed him to be our King, let us therefore obey him: he hath ordained him to be our Priest let us therefore have recourse unto him: and he hath appointed him to be our Prophet, let us therefore hearken and give ear unto him.  
O Lord God, how greatly are we indebted unto thy majesty, being redeemed with so great a price, being saved so frankly and freely. O how art thou to be loved of us poor creatures! how greatly art thou to be Reverenced, honoured, and glorified of us? which hast so exceedingly loved us, saved us, sanctified and exalted us; who exceeded all thy creatures in Rebellion against thee? We were unworthy servants, but now we are made free, yea now we are free indeed, in that thy son hath made us free. O give us thy grace to receive thy son being now come into the world; that we may be received of him in the world to come. And for this cause sanctify our sinful and polluted hearts, that he may vouchsafe to enter into us, and abide in us; for a clean Lord must have a clean habitation; That so being sanctified in earthly Babilou we may be thought worthy to be glorified in thy heavenly jerusalem. Hear there is but Tidings of joy, but there we shall enjoy the joy itself. Hear there is but news that he came, but there we shall reap the fruits of his coming, when we shall be wedded unto him in spiritual unity, and reign with him in the kingdom of his deity; replenished with that joy that no man shall take from us. Of the which we beseech thee, O father, to make us partakers and that for the merits of that thy son and our Saviour through the mighty operation of the holy ghost. To which Trinity, yet one power and unparted majesty, we ascribe all honour and glory, praise and thanksgiving, both now and ever. Amen.  
FINIS.