A SERMON PREACHED BEfore His Majesty at White-Hall, On Tuesday the 25. of December being Christmas day, ¶ By the Bishop of Elie His majesties Almoner. ANNO 1610. ¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. A SERMON PREACHED BEfore His Majesty at Whitehall, on Christmas day last, etc. LUKE 2. verse. 10.11. The Angel said unto them: Be not afraid, for behold, I bring you good tidings, of great joy, which shallbe to all people. That, there is borne, unto you, this day, a Saviour, which is Christ, the Lord, in the City of David. THere is a Word in this Text, and it is Hodiè, by virtue whereof, this day may seem to challenge a special property in this Text, and this Text in this day. Christ was borne, is true any day: but, this day Christ was borne, never, but to day only. For, of no day in the year can it be said, Hodiè natus, but of this. By which word, the Holy Ghost may seem to have marked it out, and made it the peculiar Text of the day. Then, it will not be amiss, Hebr. 3.13. Donec cognominatur hodiè, (as the Apostle speaketh) while it is called, to Day, to hear it. To morrow the word Hodiè will be lost: This day, and not any day else, it is in season. Let us then hear it this Day, which, we can hear no day beside. IT is then The first report, the very first news, that came (as this day) o● that, which maketh this day, so high a Feast; The Birth of CHRIST. 1 Dixit Angelus. It came by an Angel; then: No man was meet to be the messenger of it. And look 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 sinful men, to be the Reporter of it at the second hand; and the news, neue● the worse for that: Good news is good new●● and welcome, by any, though the person be but even a foul Leper that brings it. 2. Reg. 7.9. Yet, that the meanness of the messenger offend us not, ever we are to remember this; Be the party who he will, that brings it, the news of Christ Birth, is a message 〈◊〉 a● Ang●●▪ 2 Dixit illis. This had been news, for the best Prince 〈◊〉 the Earth. That these Illis ●ere, these pa●ties, were Shepherds, that this Message came to them, needs not seem strange: It found none else (at the time) to come to: The Angel was glad to find any to tell it to; even to tell it the first he could meet withal: None were then awake, none in case to receive it, but a sort of poor shepherds; and to them he told it. Yet, it fell not out amiss, that shepherds they were; the news fitted them well: It well agreed, to tell shepherds of the yeaning of a strange Lamb: such a Lamb, as should take away the sins of the world: such a Lamb, joh. 1.29 as they might send to the Ruler of the world for a present. Mitte Agnum Dominatoriterrae: Esays Lamb. Esay 16.1 Or (if ye will) to tell shepherds of the birth of a Shepherd, ezekiel's Shepheard: Eze. 34.23 Ecce suscitabo vobis Pastorem; Behold, I will raise you a Shepherd: the a 1. Pet. 5.4. chief shepherd, the b Heb. 13.20. great shepherd, and the c joh. 10.11 good shepherd that gave his life for his flock. And so, it was not unfit news, for the Persons to whom it came. 3 Dixit, Euangelizo. For the Manner: the Angel delivereth it Euangelizando, Churchwise, (and that was a sign, this place 〈…〉 exchange for this new 〈◊〉 Churchwise (I say) for he doth it by a Sermon, here at this verse: and then, by a Hymn or Anthem after, at the 14. verse. A Sermon: the Angel himself ●●lles it so, Euangelizo vobis, I come to evangelize, to preach you a Gospel: that first. And presently after he had done his Sermon, there is the Hymn, Gloria in excelsis, taken up by the Queer of heaven. An Angel makes the one: A multitude of Angels sing the other. The whole Service of this day, the Sermon, the Anthem, by Angels all. 4 Euangelizo gaudium magnum. Now the End of both Sermon and Anthem, and of the Angels, in publishing it, and of the shepherds, and us, in hearing it, is gaudium, loy, for the Benefit, and Honour; gaudium magnum great joy, for the great Benefit, and great Honour, vouchsafed our nature, and us, this day▪ joy, is in the Text, and if joy be in the Time, it is no harm: We keep the Text, if we hold the Time with joy, For so the Angel doth warra●● us to hold it. The division. Of this Angelical, or evangelical message or (as not I, but the Angel calleth it) Sermon these two verses I have read, are a part. Whereof, the former, is but an Ecce, exciting them 〈◊〉 hear it, by magnifying 〈◊〉 ●●ssage, as we●● worth their hearing. Be not afraid, 〈…〉 I bring you good Tidings, of great joy, which sh●●● be, to all people. The latter, is the very message 〈◊〉 self, That, there is borne, unto you, this day, a Saviour, which is Christ, the Lord, in the City of David. In the former, are these points. 1. Fear not, (it is no ill news, I bring you.) 2. Nay, it is good news. 3. Good, for it is news of joy.. 4. joy, and that no ordinary, but great joy.. 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 whatsoever. 7. And them, not for the present, but Quod erit omni populo, that is, and so shall be, to all, as long as there shall be any people, upon earth. And, by virtue of this [Quod erit,] ●o●s, here, this day. Ecce, Behold, such is the news I bring. 2 The Message itself. In the latter, the message itself. The sum whereof is, the Birth of a Child, A Child is borne. Three things are proposed of Him. 1. This Child is a Saviour. 2. A Saviour which is Christ, 3. Christ the Lord, Christus Dominus. 1 The names. For everv Saviour is not Christ, nor every Christ, Christus Dominus, Christ the Lord, or the Lord Christ. He, is all three. 2 The Circumstances Then have we beside, three circumstances, of the Persons, Time, and Place. 1. The Persons for whom all this is: twice repeated; 1 The Persons. 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 principal part of the Substance, as, the very word of conveyance, whereby it passeth to us. And sure, there is no joy either in Euangelizo, the Message: or Natus, the Birth, without it, without Vobis. But, if the Message, and the Birth itself both, be ours; than it is gaudium magnum indeed. Specially, 2 The Time. if we add 2. the Time when, not many days hence, but even this very day. And 3. the Place where, 3 The Place. that it is in no remote Region far hence, but in the City of David, even here hard by. And then lastly in a word; what our parts are to perform, 3 Our duty reciprocal. to these two parts, this days Message, and this days Birth of our Saviour, Christ, the Lord. Be not afraid. They were afraid. Here is a stop, that the Message cannot proceed: For the sight of the Messenger, hath almost marred the hearing of the Message. The parties, to whom it comes, be in such fear, as they be not in case to receive 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 news. So were others. And this was not the case of these poor men only; others, and other manner of people were so, as well as they. This Gospel of S. Luke is scarce begun; we are yet but a little way in the second Chapter; and we have already, three Noli timere's in it: and all, as here, at the coming of an Angel. Fear not Zacharie, Chap. 1.13. So, he was afraid. Fear not Mary, Chap. 1.30. So, she was afraid. And now, Fear not these here. That it seems to be general, to fear, at an Angels appearing. What was it? It was not the fear of an evil Conscience: They were about no harm. Of what not. Zacharie was at Church at his Office: The blessed Virgin (I doubt not) blessedly employed: These here, doing their duty; watching over their flocks by night: yet feared all. Of what What should the matter be? It is a plain sign, our nature is fallen from her original: Heaven, and we, are not in the terms we should be: not the best of us all. Why of the Angel. Angels are the Messengers of Heaven: Messengers ever come with tidings; but whether good or bad, we cannot tell. Here comes an Angel with news from Heaven: what news he brings, we know not, and therefore we fear, because we know not. Which shows, all is not well between Heaven and us; that upon every coming of an Angel, we promise ourselves no better news from thence; but still are afraid of the messages and messengers that come from that place. Be not afraid. That the message than may proceed, this fear must be removed. In a troubled water, no face will well be seen: nor by a troubled mind, no message received, till it be settled. To settle them then for it; no other way, no other word to begin with, but Nolite timere, fear not, and that is ever the Angel's beginning. Such is our infirmity, ever he must begin with these two words, Noli timere, fear not, and so he doth seven times in this Gospel. 1 For no ill tidings. But fear will not be cast out with a couple of words, till they see some reason to quiet them. And no better reason, then to show, they have no reason to fear: for fear is the expectation of evil, and there is no evil toward them: and so they have no reason to fear; quod trepidaverunt timore ubi non erat timor, Psal. 53.5. As if he should say; Angels have come with weeping news, as jud. 2.5. If I were such an one, if I came with sad tidings, ye had reason, ye might fear. But now, your terror groweth out of error. 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 news. Fear not then. There is no evil toward. 2. But good tidings. No evil: and that were enough for fear not. But here is a further matter, not only priuatiuè, I bring no ill, but posituè, I bring you good news. And good news is Nolite timere, and somewhat beside, (that is) Fear not, but, Be of good cheer. They be two degrees plainly, though one be inferred of the other. Fear no ill, there is none to fear; there is no ill, nay there is good towards. For good news is good; in that, it represents the good itself to us, before it come. It is but words: true. But such words made jacob revive again, Gen. 45.17. when he was more than half dead, even the good news of joseph's welfare. If I might but hear good tidings (saith David when his bones were broken) it would make me well again: Psal. 51.8. That, Pro. 13.17. Solomon said well, A good messenger is a good medicine. Specially this here, which is so good, as it carrieth away the name from the rest, to be 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 suavitatis, 2. Cor. 2.15. Prou. 16.24. a comfortable sweet savour. It is (saith the wise man) dulcedo animae & sanitas ossium, the sweetness of the soul, the very health of the bones. It is such (saith the Prophet) as the lips are precious, Esay 51 7. and the feet beautiful, of them that bring it, that a Saviour is borne, Col. 1.20. as by whom, things in heaven and things in earth, men and Angel (which were in fear one of another) are set at peace, 1. john 14.18. and love: and Love casteth out fear, giveth the true Noli timere. 3 Tidings of joy. Good news of joy: For, of good news, there are more sorts than one. Good news it had been, if it had been but, Euangelizo vobis spem. News of good hope: that had been unough, for nolite timere. This is more, it is of joy. I wots well, Rom. 12.12. ioh. 16.24. gal. 4.4. there is a joy in hope, spe gaudentes, saith the Apostle: But that joy is not full, till the fullness of time come. Nor it is not perfect, for it is allayed somewhat, with an unpleasing mixture, which is spes differtur, and that (as the wise man saith) affligit animam Hope deferred afflicteth the soul. Prou. 13.12. Gaudium spei is nothing to gaudium rei: the hope defuturo, of a thing to come hereafter, nothing to the actual fruition, of a thing present. And indeed, till this days news, it was ever evangelium spei: ever, in the future tense, before. Even the very last before this, to the blessed Virgin Ecce concipies, Thou shalt conceive, Luke 1.31 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. Hodiè, even to day, takes no time. In the City of David, not far hence, but even hard by. This is Euangelizo gaudium: This is joy indeed. 4 Of great joy. But even in joy, there be divers degrees: All are not of one size: Some there are lesser; some (as this here) gaudium magnum. The fire is, as the suell is; and the joy is, as the matter is. There is not like joy to a shepherd, when his Ewe brings him a lamb, as when his wife brings him a son; (yet that of a lamb, is a joy, such as it is:) But then if that son should prove to be Princeps Pastorum, the chief shepherd in all the land, that were somewhat more: But then, if he should prove to be a Cyrus or a David, a Prince, then certainly it were another manner joy, gaudium magnum indeed. As the matter is, so is the joy.. If great the Benefit, great the Person, then great the joy.. And here the Benefit is great, none greater, as much as the saving of us all, as much as all our lives and souls are worth; therefore great. And the Person great, none so great, (it is the LORD himself) therefore primae magnitudinis, great even as He is. Indeed so great it is, that the Prophet bids us plainly, remember no more former things, Esay 45.18 nor regard matters of old: This passeth them all, the joy of it puts them all down: so that none of them shall once be mentioned with it. Therefore well said the Angel, Euangelizo gaudium magnum. 5 joy to the people. And great, it may be intensiuè, in the parties themselves: yet not great extensiuè, nor extend itself to many, not be gaudium magnum populo. Yes, even that way also it is great; it is public joy, it is joy to the people. And, well far that joy where it is merry with all. It is added purposely, this, that they might not mistake, when he said, Euangelizo vobis, he brought them good news; That though he brought it them, yet not them only, it was not appropriate to them, it was common to others: They had their parts in it, but so should others have no less than they. And every good Shepherd, will like it the better for that, will be progrege, and still prefer the joy of the whole flock. In other joys, it falls out as Esay tells, Multiply the Nation, and ye shall not increase their joy: Esay 9.3. for, that which one wins, another loses: But, this joy, the joy of Puer natus est nobis, in it, they shall all rejoice before thee as men make merry in harvest, and be joyful as men that divide the spoil. In Harvest, And a good Harvest all the Country is the better for. At a spoil, wherein every one hath his share. That is gaudium populi, And such is this. Well figured in the place of his Birth; an Inn, which is domus populi, open to all passengers that will take it up; juris publici, wherein every one hath right. Yea, and the most common part of the Inn. For, though they sort themselves, and have every one their several Chambers: in the stable all have interest, that is common. And as the place public, Luke 2.7 so is the Benefit, and so is the joy public of his Birth: Christmas joy right, All far the better for this day. Salus populi is the best, and so is gaudium populi too, and every good mind, will like it so much the better, that All the people have their part in it. 6 joy to all people. And this were much, toti populo, 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 far. And if ye speak of great joy, this is great indeed, for it is universal, it is as great as the world is great: when not the jew only but the Gentile, nor the Gentile but the jew, not one people but All, keep a feast. And at this word, omni populo, nec v●x hominem sonat, It is not man that speaketh now, whose goodness commonly, when it is at the greatest, extendeth no further, but to one Nation: But with God, it is never great, till it come to omni populo. It is but a small thing (saith He by Esay) to raise the Tribes of jacob, Esay 49.6 or to restore the decays of Israel: I will give thee a Light to the Gentiles, and a Salvation to the end of the world. As we said of the june, even now, the place of his Birth: So say we here, of the time of it. It is well set down by S. Luke, Luke 1.1 to have been at the Description of the whole world, for that was a meet time for the Saviour of the whole world to be borne: Psal. 110.3 The dew of whose Birth is of the womb of the morning, (the Psalmist in passion of joy misplacing his words,) the meaning is, his birth from the womb, is as the morning dew, which watereth and refresheth the face of the whole earth: Not gedeon's fleece alone, judg. 6.37. but the whole earth; Not one part, not the jews only: No partition now, but a Ephes. 2.14. utraque unum one of two: nay, one of all: b 1.10. all recapitulate in himself, and from him as a Centre, lines of joy drawn to all, and every part of the Circle. And we may not pass by Quod erit, which shallbe; which not only is, but shallbe. 7. To all people that shallbe. For by this word, We hold; It is our best tenure. Not only to All that then were, (than had we been out) but that were, or ever should be, to the world's end. Omni populo, all people, is the latitude or extent: Quod erit, that shall be, is the longitude or continuance of the joy, Quod erit, that it shallbe a feast of joy, so long as any people shall be, to hold a feast on the face of the earth. In a word, That same evangelium aeternum, that S. john saw in the Angel's hand, we now, Apoc. 14.6. hear from the Angel's mouth, to be preached to every Nation, kindred, tongue and people, that be, or shallbe, while the world endureth. 2 joy that shall be. So, if we read Quod erit, with omni populo. But some read gaudium with quod erit, gaudium quod erit, and make a note of that, The joy, quod erit, that is and shallbe. For commonly, all our earthly joy, is gaudium quod est, & non erit, that is, for the present, but continueth not; is, but shall not be, Eccle. 7.8. like the blaze of a brush fag got, all of a flame and out again suddenly, in a moment. Gaudium quod erit, the joy that so is, as it shallbe still, is grounded upon the joy of this Day, Christ and his Birth. Without which, our joy, is as the joy of men in prison, merry for a while, but within a while sentence of death to pass upon them. Prou. 14.13. Without which, extrema gaudij luctus occupat, the end of all our mirth, will be but mourning. All joy else is, but shall not be within a while: At leastwise erit, quando non erit. joh. 16.22. A time shallbe, when it shall not be; Sed gaudium meum, nemo tollet a vobis; But my joy, mine, grounded on me, none shall ever take from you; not sickness, not death itself. Others it shall, this it shall not; but, now ye shall this Day, and evermore ye shall rejoice in the holy comfort of it. And this is the magnifying of the message. 1. No evil news, Fear not, 2. Nay good, Be of good cheer. 3. Good news of joy. 4. Of great joy. 5. Public joy, toti populo. 6 Universal joy omni populo. 7. joy to all, that are or shallbe; And again joy, which now is, and shallbe so for ever. Now, upon all these he setteth an Ecce, and well he may; And, that is never set by the Holy Ghost, but super res magnae entitatis, upon matters of great moment. But upon this Hill, upon the top of it, that hath so many ascent's, a Beacon would do well. For look how many Ecces in the Scriptures, so many Beacons; And between them, as between these, ye shall observe a good correspondence still. This Ecce here to the last a Cap. 1.31. Ecce concipies of the Blessed Virgin, That to Esay's b Esay 7.14. Ecce concipiet Virgo, That to david's c Psal. 132.11. Ecce de fructu ventris tui, That to Abraham's d Gen. 22.18. Ecce in semine tuo; and so up, till ye come to e 3.15. Semen mulieris: There they first begin, and take light one from an other, till they come to this Ecce natus est hodiè, the Ecce of all Ecce's the last and highest of them all. And as a Beacon serveth to call and stir up men to have regard: so is this here to excite them (and in them, us all) with good attention to hear, & 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 ear standeth not attended, to hear this Euangelizo? whose heart doth not muse, Chap. 1.29 what manner of message this should be? 2 That there is borne. THis it is then, Quòd natus est. The birth of a Child: that there is one borne this Day, the cause of all this joy. There is joy at every birth. Sorrow in the travail (saith our Saviour) but after the delivery the anguish is no more remembered, for joy that a man is borne into the world. But the greater he is that is borne, and the more beneficial his birth, the greater ado is made. And among men, because there are none greater than Princes, and great things are looked for at their hands, their birth's are ever used to be kept with great triumph. Gene. 40.20. Mar. 6.21. pharao's in the Old, Herod's in the New, both their Natus est', days of feasting. Now of him that is borne here, Matth. 12.24. it may truly be said, Ecce maior hîc. Behold a greater is borne here. One whose birth is good news, even from the poorest shepherd, to the richest Prince upon the earth. Who is it? Three things are said of this child by the Angel. 1. He is a Saviour. 2. Which is Christ. 3. Christ the Lord. Three of his Titles; well & orderly inferred one of another by good consequence. We cannot miss one of them, they be necessary all. Our method on earth is to begin with great: In heaven they begin with the good first. A Saviour. First then a Saviour, that is his name: jesus, Soter; and in that name his benefit, Salus, Saving health or Salvation. Such a name as the great Orator himself saith of it, Soter, In Ver. 4. Hoc quantum est? Ita magnum est, ut latino uno verbo exprimi non possit. This name Saviour is so great, as no one word can express the force of it. But we are not so much to regard the Ecce, how great it is, as Gaudium, what joy is in it; that is the point we are to speak to. And for that; men may talk what they will, but sure there is no joy in the world to the joy of a man saved: no joy so great, no news so welcome, as to one ready to perish, in case of a lost man, to hear of one, that will save him. In danger of perishing, by sickness, to hear of one will make him well again: By sentence of the Law, of one with a pardon to save his life: By enemies, of one that will rescue, and set him in safety. Tell any of these, assure them but of a Saviour, it is the best news he ever heard in his life. There is joy in the name of a Saviour. And even this way, this child is a Saviour too. Potest hoc facere, sed hoc non est opus eius. This he can do, but this is not his work: a further matter there is, a greater salvation He came for. And it may be, we need not any of these, we are not presently sick, in no fear of the Law, in no danger of enemies. And it may be, if we were, we fancy to ourselves to be relieved some other way. But, that which he came for, that saving we need all, and none but He can help us to it. We have therefore all cause to be glad for the birth of this Saviour. I know not how, but when we hear of saving, or mention of a Saviour, presently our mind is carried to the saving of our skin, of our temporal state, of our bodily life, and further saving we think 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 remembered of it. Besides our skin and flesh; a soul we have, and it is our better part by far, that also hath need of a Saviour, that hath her destruction, out of which: that hath her destroyer, from which she would be saved, and those would be thought on. Indeed our chief thought and care would be for that, how to escape the wrath, how to be saved from the destruction to come, whither our sins will certainly bring us. Sin it is, will destroy us all. And (to speak of a Saviour) there is no person on earth hath so much need of a Saviour, as hath a sinner: nothing so dangerous, so deadly unto us, as is the sin in our bosom, nothing from which we have so much need to be saved, whatsoever account we make of it. From it, cometh upon us all the evil of this life: and from it, all the evil of the life to come; in comparison whereof, these here are not worth the speaking of. Above all then, we need a Saviour; for our souls; and from our sins, and from the everlasting destruction, which sin will bring upon us in the other life, not far from us, not from him of us, that thinketh it farthest of. Then, if it be good tidings to hear of a Saviour, where it is but a matter of the loss of earth, or of this life here: how then, when it cometh to the loss of Heaven; to the danger of Hell, when our soul is at the stake, and the well doing or undoing of it for ever? He that could save our souls, from that destroyer, were not the birth of such a one good news trow? Is not such a Saviour worth the hearkening after? Is he not? It is then because we have not that sense of our souls, and the dangers of them that we have of our bodies: nor that fear of our ghostly enemies, nor that lively apprehension of the eternal torments of that place, and how near we are to it, (nothing being betwixt us and it, but this poor puff of breath which is in our nostrils:) Our carnal part is quick and sensible, our spiritual is dead and dull. We have not the feeling of our sins, that we have of our sickness: if we had, we would hear this news with greater cheerfulness, and hold this day of the birth of such a Saviour, with joy indeed. We cannot conceive it yet, this destruction is not near enough to affect us. But in novissimo intelligetis planè, jer. 30.24. in the end when the destroyer shall come, and we shall find the want of a Saviour, we shall plainly understand this, and value this benefit, and the joy of it as we ought, and find there is no joy in the earth to the joy of a Saviour. There is borne a Saviour, is the first. The Angel addeth further, 2 Which is Christ. A Saviour, which is Christ. For many saviours had been borne, many had God sent them, that at divers times had set them free from divers dangers of their enemies, Moses from the Egyptians, joshua from the Canaanites, Gideon from the Madianites, Iepthe from the Ammonites, Samson from the Philistims. And in deed, the whole story of the Bible is nothing else but a Calendar of saviours, that God from time to time still stirred them up. But these all were but petty saviours, there was one yet behind, that was worth them all. One that should save his people from their sins: Matt. 1.21. Save, not their bodies for a time, but their souls for ever, which none of those saviours could do. One therefore much spoken of, wished for and waited for, a Saviour which was Christ: when he came they looked for great matters, as said the Woman at the well side: joh. 4.25. For he was the most famous and greatest Saviour of all. And this is He, A Saviour, which is Christ. He of whom all the Promises made mention, and He the performance of them all: of whom all the Types under the Law were shadows, and He the substance of them all: Of whom all the Prophecies ran, and He the fulfilling of them all: He, of whom all those inferior saviours were the figures and forerunners, and He the accomplishment of all that in them was wanting. This is He: jacobs' a Gen. 49.10. Shilo, Isaiah b Esa. 7.14. Emmanuel, jeremies' c jere. 23.5. Branch, daniel's d Dan. 9.25. Messiah, Zacharies e Zach. 6.12. chap. 1. ● 78 Oriens ab alto, Aggeis f Agge 2.8. Defideratus cunct●● Gentibus. The Desire of all the nations then; and now the joy of all Nations: a Saviour, which is Christ. And what is meant by this term Christ? A Saviour anointed, or (as in another place it is said, more agreeable to our phrase of speaking) a Saviour sealed, joh. 6.27. a Saviour under God's Great seal, That is, not as those other were, saviours raised up of a sudden, upon some occasion; to serve the turn for the present, and never heard of till they came: but a Saviour in Gods fore counsel resolved on, and given forth, from the beginning, promised and foretold, and now signed and sent, with absolute Commission and fullness of power, to be the perfect and complete Saviour of all. And to be it, ex Officio: His office, his very profession, to be one, that all may have right to repair unto him, and find it at his hands. Not a Saviour incidently, as it fell out: but one ex professo, Anointed to that end, and by virtue o● his Anointing appointed, set forth, and sent into the world to exercise this function of a Saviour: not for a time, but for ever, not to the jews as did the rest, but even to all the ends of the earth. So runs his Bill, a Matt. 11.28. Venite ad me omnes. Come all: and b joh. 6.37. Qui ad me venerit non eijciam for as, of them that come to me, I will cast none out. c 1. Tim. 4.11. Seruator omnium hominum, the Saviour of all men (and as the Samaritans said of him, d joh. 4.42. Seruator mundi, The Saviour of the world,) of Samaritans, jews, Gentiles: of Kings, of Shepherds & all. And there is yet more particularity in this word Christ: Three offices did God from the beginning erect to save his people by, and that by three acts. The very heathen took notice of them, Purgare, Illuminare, Perficere. Priests, to purge or expiate: Prophets, to illuminate or direct them; Kings, to set all right, and to keep all right, in that perfection, which this world admitteth. And all these three had their several Anointings. Aaron the Priest, Leuit. 8.12. Elisa the Prophet, 1. Reg. 19.16. Saul the king. 1. Sam. 10.1. In the Saviour which is Christ; his will was all should meet, that nothing in him might want to the perfecting of this work. That He might be a perfect Saviour of all, He was all. A Priest after the order of Melchisedek, Ps. 110.4. A Prophet, to be heard when Moses should hold his peace, Deut. 18.18. A King to save his people, whose name should be jehova justitia nostra, jere. 23.6. David's 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; David, Prophet and King. Never 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 save us from our sins, 1. joh. 2.2. being a propitiation to God for them: By his prophesy to illuminate and save us from the by-paths of error, guiding our feet in the way of peace. By his Kingdom, protecting & conducting us through the miseries of this life, Chap. 1.79. till He perfect us eternally by himself in the joys of his heavenly kingdom. Rightly then, a Saviour which is Christ. Now, as in the name Saviour there was, so is there likewise joy in this Name Christ, and that many ways. First, that we shall hang no more in expectation, We shall be no longer, Vincti spei, Hopes prisoners. He that should come, is come. Zach. 9.12. The promised Saviour, The Saviour, which is Christ, is now borne, and when spes becomes res, than our joy is full. 2. That now, there is a Saving Office erected, one Anointed to that end, a professed Saviour, to whom all may resort. We shall not be to seek, there is a Name given under Heaven, Act. 4.12. whereby we may be sure of salvation, the name of Christ. 3. That to this our saving, we have the joint consent & good will of all parties; in this Name Christ. Christ (that is) he Anointed, what person is He? The Son, the second Person. Anointed, by whom? By the Father: Quem unxisti, Acts 4.27. the first Person. Anointed, 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 work of our Salvation. 4. If we would be saved, we would be saved, unctione, by oil, not by vinegar. Et unguentum effusum nomen eius. Cant. 1.2. And his Name is Christ, one that saveth by anointing. 5. And if by Oil, (there be hot Oils) with a gentle lenitive Oil. And the Oil which he useth, wherewith he is anointed, is, the Oil of gladness. Gladness therefore must needs go with this name. Which Oil of gladness is not for Himself, but for us: not for His use, but for ours. So he saith himself, in his first Sermon at Nazareth, upon his Text out of Esay. 61.2. The anointing (this Oil of gladness) was upon him to bestow it upon us: and of us; upon them especially, that through a wounded conscience, were troubled with the spirit of heaviness, to turn their heaviness into joy. Glad then; that He is come: that by his office is to save: and come with the good liking of all: to save us by Oil: and that the oil of gladness. 3 Christ the Lord. And yet to make our joy more full, the Angel addeth the third. A Saviour, which is Christ, Christ the Lord. For neither is this all. He is not Christ only. We must not stay there. For the Name Christ will agree, hath been and may be imparted to others besides. Many a King in Scripture, hath had the honour to carry 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. Heb. 7.4. Consider then how great this Child is, whose Anointed, Kings themselves 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 ye will, Lord of men and Angels, Lord of heaven and earth, and all the Hosts of them. Dominus Christorum, and Dominus Dominorum, Lord paramount over all, But, why the Lord? Because this name of Christ will sort with men. Nay, as He is Christ (that is Anointed) He is man only. It is His name as man, for God cannot be Anointed. But He that should save us would be more than man, and so more than Christ. Indeed, Christ cannot save us. He that must save us must be the lord Heb. 7.28. For such a Saviour it behoveth us to have, as might not begin the work of our Salvation, and leave it in the midst, but go through with it, and make an end too; which the former saviours could not do. Formerly, ever their complaint was, that their saviours, their Christ's died still, and left them to seek: their Kings, and Priests, and Prophets dropped away still; Heb. 7.23.24. for they were not suffered to endure by reason of death. But this Saviour, this Christ, because he is the Lord, endureth for ever, hath an everlasting Priesthood, Kingdom, & prophesy, and so is able perfectly to save them that come to God by him. This is one reason, why, hither we must come at the last, to Christ the Lord, and till we be at it, we be not where we should. Else our saviours will die, and leave us destitute. But the main reason is set down by Esay, Esay 43.11 Egosum, Egosum, (saith God himself) & praeter me, non est seruator. It is I, I that am the Saviour, I am, and besides me, there is no Saviour. None indeed, no true Saviour, but the Lord. All other are short, Vana salus hominis, saith the Psalm, man's salvation is vain, any salvation is vain, if it be not the Lords. 1. Those Christ's, that were not the Lord, could save but the body, and not one of them quicken his own soul: Christ that is the Lord, can save souls and bodies, his own and others both. 2. Those Christ's that were not the Lord, could save but from carnal enemies, with arms of flesh: He from our ghostly enemies, even spiritual wickednesses in heavenly places, from Abaddon the great destroyer, of the bottomless pit. 3. They, that were not the Lord, could save but from worldly calamities, could but prune and take off the twigs (as it were:) He from sin itself, and so plucketh it up by the roots. 4. They, that were not the Lord, put it off but for a time, and after it came again, Temporal only. He for ever, once for all: and is become Author of eternal salvation, Heb. 5.9. to all that depend on him. And mark that word [eternal:] For none but the Lord can work eternal salvation. 5. They all had need of a Saviour themselves, and, of this Saviour; He needs none, receives of none, imparts to all; as being not a Saviour only, but Salus ipsa in abstracto, Salvation itself, (as Simeon calleth him, Verse 30. joh. 1. ) of whose fullness we all receive. To save may agree to man. To be salvation, can agree to none but to Christ the Lord. To begin, and to end: to save soul and body, from bodily and ghostly enemies: from sin the root, and misery the branches: for a time, and for ever; to be a Saviour, and to be Salvation itself, Christ the Lord is all this, and can do all this. Now than we are right, and never till now A Saviour, which is Christ the Lord. But the Name Lord, goeth yet further: not only to save us, and set us free from danger, to deliver us from evil: but to state us in as good and better condition, than we forfeited by our fall, or else though we were saved, we should not save by the match. To make us then saviours, and not saviours alone, but gainers, and that great gainers by our salvation, he doth further impart also the estate annexed of this last title, even whatsoever he is Lord of himself. And he is Lord of life saith S. Peter. Acts. 3.15. Life than he imparts. And he is Lord of Glory saith S. Paul, 1. Cor. 2.8. Glory than he imparts. And he is Lord of joy.. Intra in gaudium Domi●● Enter into the joy of the Lord. Matth. 25.21. 〈◊〉 then He imparts. Life, and Glory, and joy and makes us Lords of them, and of whatsoever is within the Name, and title of Lord. Fo● having thereto a double right, by Inheritant▪ as the Son, Hebr. 1.2. And by purchase as a Redeemer (for therefore he died, and rose again that he might be Lord of all, Rom. 14.9.) contenting himself with the former, He 〈◊〉 well pleased to set over the latter to us, and admit us with himself into his estate of joint purchase of heaven, or whatsoever he is owner of, that, in right of it, we may enter into the life, glory, and joy, of our Lord, and so be saved and be saviours, and more than saviours, every way. This also, is in the word Lord: this benefit further we have by it. And now, if we will put together, Natus and Seruator, Seruator and Christus, Christ●● and Dominus, Dominus and Natus: Borne and Saviour, Saviour and Christ, Christ and the Lord, the Lord and Borne: take them which way ye will in combination, any of the four, then have we his two natures in one person. I● Seruator his Godhead: None but God is a Saviour. I● Christus his Manhood▪ God cannot be A●i●●ed, Man may. In Dominus his divine again; the Lord from heaven. In Natus his human nature, directly, borne of a woman. Both ever carefully joined, and to be joined together. When S. Matthew had begun his Gospel thus. Matth. 1.1. The book of the generation of jesus Christ the son of David, one nature, His humanity: S. Mark was careful to begin his thus; The beginning of the Gospel of jesus Christ the Son of God, the other nature, His divinity. Mark. 1.1. But S. john, he joins them, joh. 1.14. verbum caro factum est, the Word became flesh. Verbum the Word, there is Dominus; and Caro the Flesh, that is, Natus. And even this very conjunction is a new joy. For that such an one, that the Lord would condescend to be borne, (besides the benefit,) there is also matter of Honour. Even that He, so great a person, would become such as we are, would so esteem our Nature, as to take it upon him. This certainly is a great dignity and exaltation of our Nature, and it is matter of new joy: that He would so highly value it, as to assume, associate, & unite it into one person, with the Son of God. By this, we see, why a Saviour: why Christ: why the Lord. A Saviour, his name of benefit, whereby he is to deliver 〈◊〉 Christ, his name of Office, whereby he is bound to undertake 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 of right none was to make satisfaction for man, but man. And in very deed none was able to give satisfaction to God, but God. So that being to satisfy God for man, He was to be God and man. Secondly, So we would wish it ourselves: If we would be saved, we would be saved by one of our own nature, not by any stranger. He is borne, and so one of our own nature. Again, if we would be saved, we would be saved, by no inferior, but by the best: He is the Lord, and so the very best of all. And so, our desire is satisfied every way. This blessed Birth of this Saviour which 〈◊〉 Christ the Lord, thus furnished in every point, to save us thoroughly, body and soul, from s●nne the destruction, and Satan the destroyer of both, and that, both here, and for ever; this blessed, and thrice blessed Birth, is the substance of this days solemnity, of the Angel's message, and of our joy. The Circumstance of the Persons to whom. ANd now, to the Circumstances: and first of the persons vobis, I bring you good tidings; That to you is borne, etc. We find not any word through all, but there is joy in it: and yet all is suspended, till we come to this one word [vobis,] this makes up all. This word therefore we shall do well ever to look 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 lose, this girds it on, this fastens it to us, and makes it ours. But for it, we are but in their case, Mat. 8.29. Quid nobis & tibi? What have we to do with thee? This Saviour Christ the Lord, in this good time and fit place, Quid ad nos? What are we the better? Omni populo, is somewhat too general, and the hundredth part of them, shall not be benefited by him. We would hear it in more particularity. Why, vobis, for you it is, Borne for you: yea, now ye say somewhat. Euangelizo vobis, and Natus vobis. And twice it is repeated for failing, 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. The use we have of it. May we then be bold to change the person, and utter it in the first, which he doth in the second, and say nobis? We may sure, ●uer natus es● nobis, Esay 9.6. Esay hath said it before us. And thereby, lieth a mystery; The Angels they say, Vobis, The Prophets were men, men say, Nobis. Bid the Angel say, Nobis, he cannot, neither sing nor say it: Heb. 2.16. Angelis he cannot, to Angels, Nusquam Angelos: Verse 14. but Hominibus unto men, he can and doth. And this is a special high prerogative, that which the Angels can neither sing nor say, we can do both. If then he be borne to us, it is to some end. Esay tells us what it is, when he expoundeth Natus, by Datus, Borne to us, by Given us. Borne, to be bestowed upon us. And if given us, bestowed upon us, than he is ours. Ours as a Saviour, ours as Christ, ours as the Lord. Ours His Benefit, His Office, His Power: His Benefit to save us, His Office to undertake us, His Power to assure us. Ours, His salvation, as jesus, His anointing, as Christ, His Dominion, as the Lord. And if He be ours, than all His are ours. Omnia eius nostra sunt. His Birth ours, Luk. 15.31 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 entry, to take seisin of him and them, and dispose them to our best benefit? And how can we do that better? Then, as God hath offered Him to us, this day that he was borne for us: so we reciprocally this day that He is borne, offer Him again to God, as the best pleasing Oblation that we can offer him. To day, as in the Temple alive, for our morning oblation: And when the time cometh of his death, offer Him as on the Cross, slain for our evening Sacrifice. So shall we as Bernard wisheth us, uti nostro, in utilitatem nostram & de Saluatore salutem operari. Employ, or make use of him for our best behoof: draw his proper extract from Him, and work salvation out of this our Saviour. Now, a word only, what is to be done on our parts, and that respectively to these two points, what we are to return to them, what to this Message, and what to this Birth. Our duty reciprocal. To the Message Euangelizo vobis, this we are to return, this is due to a message, to hear it. And, that we do, and that is all; we come to the Sermon, we hear it, and little we do beside. But we hear it but heavily, with a faint affection (God knoweth:) we hear it not as an Ecce, as matter of high admiration: we hear it not as gaudium magnum, with that alacrity, and cheerfulness we should. We hear is not as nobis, as i● it nearly touched us, but as a matter that little concerned us, it skilled not much, whither we heard it or no. Many meaner things affect us more but this should be the joyfullest hearing that we ever heard. 2. To receive him. And shall we not likewise perform some duty to Natus est? yes even to that also. And not hear of Him, and let Him alone: hear his tidings, and let Himself go. He was borne for us, and given us, Natus nobis, and Donatus nobis (both go together in the Prophet.) To a gift the duty that belongeth properly, is to receive it. If He be Natus nobis, and Donatus Nobis, I trust we will take order he be Acceptus à nobis. If borne us, and giust us, it is our part then, we can do no less then receive Him. We evacuate the gift, disgrace both the giver and it, if we vouchsafe not to accept of it. How is that? How shall we receive Him! who shall give Him us? That shall one, that will say unto us within a while, Heb. 10.10 Accipite, Take, This is my Body, by the offering whereof ye are sanctified Take, this is my Blood, by the shedding whereof ye are saved. Both, in the holy Mysteries ordained by God, as pledges to assure us, and as Conduit Pipes to convey into us, this and all other the benefits, that come by this our Saviour. Verily, upon his memorable days, (of which this is the first) we are bound to do some thing in memory, or remembrance of him. What is that? Will ye know what it is? Hoc facite, Do this in remembrance of me. Something would be thought on, to return him for all his benefits, and this day for this first, the fountain of all the rest; His Birth: Some ●hanks would be rendered Him for it. And how can we do that better, then as we are taught by ●im, that studied the point of Quid retribuam, ●nd resolved it thus; no way so well, as by Acci●iam Calicem: I will take the cup of salvation, Psa. 116.12 ●nd so do it: So, with it taken into our hands, 〈◊〉 thanks to the name of the Lord. And when ●etter then to day? Hodiè as we are here directed. What better day then on this day? the ●ery day he was bestowed on us. To defer 〈◊〉, no longer, than he did us. He deferred not 〈◊〉 at all, but assoon as he was borne, sent us ●ord the same instant: and shall we defer him to hear of us an other time; and not be as ready on our part to receive him instantly, as he 〈◊〉 on his, to bestow himself, even presently, 〈◊〉 soon as He was borne? Sure somewhat wou●● be done more than ordinary, this day of 〈◊〉 birth, the day itself is more than ordinary. And let this move us. If ever there be 〈◊〉 day of salvation, Ecce hic est dies salutis, Behold this is it, when a Saviour is borne unto us. If e●●● an accepted time, Eccetempus acceptum. Behold now it is, this is that time. The birth day ha● ever been a time accepted. Gen. 40.21 Then, one Ki●● sorgave the trespass of his Servant, and rescued him to Grace. An other, being plased was ready in his bounty to have given aw●● the one half of his kingdom. Our Saviour Christ Our Lord, Mar. 6.23. on his birth day will be no worse th●● they. His bounty then, no less than theirs. Let us then make this so accepted a time i● self, twice acceptable, by our accepting: whi●● He will acceptably take at our hands. Le●● honour this day, with our receiving: which 〈◊〉 hath honoured by his first giving: Yielding h●● evermore, (but this day, the day of it, chief●●● our unfeigned hearty thanksgiung for this good news; for this so great a gift; both of th●● this day vouchsafed us: in Him and for Him, who was himself the gift, our Saviour, Christ, the Lord. To whom with the Father, and the holy Ghost, three Persons, one immortal, everlining, invisible, only wise GOD; be all Honour Glory, Blessing, Praise, and Thanksgiving, this day and for ever.