COMFORT FROM THE CRADLE, AS WELL AS FROM THE CROSS of CHRIST. Being Meditations upon Isaiah 9.6.  
The substance whereof was delivered in TWO SERMONS. Preached at WINCHESTER upon the Feast of the NATIVITY last passed.  
By THO. BRADLEY Dr in Divinity, lately one of His Majesty's Chaplains, and Rector of Castleford and Ackworth near Pontefract in Yorkshire.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
OXFORD, Printed by H.H. An. Dom. 1650.   

To the Honourable, The Lady FRANCES Daughter to the Right Honourable JOHN LORD SAVILE Baron of PONTEFRACT, etc. his Dear Wife, The Preacher wisheth a portion in all the Grace, and comfort in the ensuing Discourse discovered.  
DEAR LADY,  
IT is not my business in this Dedication, either to excuse my ambition in looking so high, or to justify your discretion in stooping so low, till two such unequals met together in a Conjugal relation, there was a time when such a meeting needed no apology, when it was no wonder for our Tribe to match into Noble samilies nor disparagement for Noble Families to match into our Tribe, among all the Tribes of the children of Israel, none but that (the Tribe of Levy) was allowed to match into the royal Tribe of judah, by which previledge jehoiada the Priest had to wife 
* 2 Chr. 22.11  jehoshabeah daughter to jehoram, & sister to Ahaziah Kings of judah, The very 
a Isaiah the son of Amoz, brother to Amaziah King of judah.  Prophet and Penman of my text (if the Jewish records deceive us not) was of the blood Royal, and the greatest 
b Presbyter john.  Prince this day in the world, counts it his highest honour (and it is the first in the Catalogue of all his high titles) to be styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prae●stants Anrtestes Sacerdos. Atiqua nomina summum huic officio tribuunt honorem  Priest. True it is we are fall'n into other times, which 
* 1 King. 13.33, 34.  by making the lowest of the people Priests, have made the Priests the lowest of the People: but you know whose sin that was, charged and recharged so home upon him, 
jeroboam.  as the very cause of his ruin, and remains in the story of his life, as a blot in his Arms, and a stain to his honour to this very day. I confess (notwithstanding) it had been honour enough for me to have been your Chaplain. The nobleness of your birth, with other perfections suitable might well have commended you to any, my Lords your Father or Brother's Peers in this Kingdom, but seeing providence had otherwise determined, as the 
d As God decreed so we agreed.  Posy of your wedding Ring, of your own choice (if at least it be not 
e She suffered deeply in both, but both never troubled me till I lost my Library (of choice books, and of good value, by the treachery of a pretended friend, but a close hypocrite and notorious temporizer, one Lake of Castleford aforesaid, who upon highest engagements undertook to preserve them for me, but upon the turning of the times, and the taking of Pontefract Castle, betrayed his trust, and kept them from me, and that not for the use of the public but for his own, after he had concealed them for mine, above two years and had them in his hands so concealed, when my other goods were sequestered, and he a prizer of them.  sequestered nor plundered among the rest) will daily put you in mind. I am glad to see you do so contentedly sit down with your lot, and bear with patience the cross that is laid upon you, while I (as duty binds me) and as in good reason I ought) help to bear one end of it with you. And now, Lady, since by this means I have undone you (and the times will needs have it so) I know no way better how to make you amends, then by becoming an instrument to help forward your faith, a means to further you in the way of life. And if in the loss of all our earthly comforts and contentments, we can compass those that are heavenly, if in the want of all the joys of this world, and the seeming happiness in the things here below, we can make it an occasion to seek the more earnestly after heavenly happiness, and the joys which are from above, we shall be still happy in our sufferings, and gainers by being 
* Periissem nisi periissem. Themist. Athen.  loser's. It was your own expression, and I must not forget it; that the hope which you did conceive of advantaging yourself in your soul's health, and of being furthered in the way to heaven, was the main inducement which prevailed with you, to look upon a man of my profession, in that way that you did. And it is (therefore) my duty, and I must not neglect it, carefully to endeavour so to satisfy that your expectation, as that you may not be altogether disappointed of that hope, in performance of which duty, and part of payment of which debt, I send you here these two mites, not doubting your acceptance, both for his sake from whom they come, but especially for the Image sake, and superscription which they bear, and that is not of Caesar, but a greater than Caesar, of A Child on the one side, and A Son on the other, the main subject of the ensuing text, and discourse upon it. A visit to your two sons at Winchester gave the occasion of coining them, 
* The eldest borne at Castleford on Christmas day 1632.  one of which was borne on that very day, set apart by the Church for celebrating the memorial of the birth of this child, and if it were not reprovable in Herod to celebrate his birthday (as the Evangelists silence in that particular, recording the story of it) seems to me to conclude) and if the marvelous works of the Lord be such, 
Psal.  that they ought to be had in remembrance, and to be kept in remembrance, and to be delivered over from Generation to Generation to be preserved in remembrance, and the way which the wisdom of God himself hath appointed as most fit to do this by, bath ever been by anniversary Commemorations yearly feasts, holy meetings, 
Est●r 9.27.  
Exod. 12.  and Convocations for that purpose. I hope it will neither be charged upon the Church as a crime that it hath appointed such a day for the celebrating of the memorial of the birth of this child in my text, nor in me, that I did my part then in speaking, or now in writing in the honour of his Natitivity such a subject I confess might well become a better pen, and such it hath, and such many, but amongst many, and many better, there is still matter enough for more, and room enough for mine, which is so much the bolder, because it writes (if not only to you, yet principally) to you Dear Lady, some slips, and failings doubtless may be found in it, in which notwithstanding, I desire candidly to be interpreted, it may be there will be found some thing among hand, which may make amends for it, some thing which you do not read every day, some thing which it is very necessary for your Sex to know (especially in the second Sermon) something which (I doubt not) will afford you much comfort, and good satisfaction, and that in some necessary but clouded truths, such as it is what ever it be, yours it is most peculiarly, and to your hand and view I present it. Read it over Dear Lady, and in it my love to your Soul, my due respects to you, my tender care of you, and all that may speak me most faithfully, really, and affectionately yours, desiring of Almighty God, that you may receive as much comfort, satisfaction, and assurance, out of it as he that penned it hath grounded on it, and daily receiveth from it, who is and ever will be  
Yours in all things according to the Covenant which once I made you THOMAS BRADLEY. From OXFORD Jan. the first 1650.   

COMFORT FROM THE CRADLE, AS WELL AS from the Cross of CHRIST: Being MEDITATIONS upon  ESAIAH 9.6. 
For unto us a Child is borne,  
Unto us a Son is given.  
AMong all the Prophets that arose in the Church from Moses to Malachi, there was none that had more clear visions of the Messiah than this the Penman of our Text, the Prophet Isayah, who spoke and writ of him more like an Evangelist than a Prophet, as if he were to deliver (not a Prophecy of things to come, but rather 
* Is borne, is given, says this Text, whereas he was not actually borne till 700 years after.  a history of things already done, and long since accomplished: hence it is that he is usually called The Evangelicall Prophet. And it is no idle conjecture, that in reference to this he had his name, (not by chance) but by special providence assigned him, Isayah, which (if you will read in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschaiah, & imports as much as salus Domini, The salvation of the Lord, or as some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschaiahu, Conservet Dominus, or, det Dominus salutem, Let the Lord save, les the Lord give salvation; namely, according to his good word unto this Prophet, according to the manifold visions concerning the Messiah revealed unto him, and the clear prophecies of him contained in this book. It is observable, that out of this Prophet there are no less than 
* Musculus in Isayam.  sixty testimonies alleged by our Lord and his Apostles in the New Testament, which is more than they have done out of any other of the Prophets besides (one only excepted) namely the Prophet David, out of whose book of Psalms, there are alleged sixty four, and out of both so frequently for the same reason, because they writ more clearly, more fully, more distinctly, of the Messiah, than any of the rest of their brethren the Prophets had done. Amongst them all, there is not found a more famous prophecy concerning him then this we have under hand, in the words which I have read unto you, where you have him presented to you in the very cradle. For 
Unto us a Child is borne,  
Unto us a Son is given.   
For the better understanding of these words you must consider well the occasion of them, and to what purpose the Prophet brings them in at this time, and that was to comfort the King in a case of distress, as you may gather out of 
* The history there refers to the prophecy here.  2 Chron. 28. and this was the case: Ahaz King of judah was at this time brought very low, being sore oppressed by the Kings of Israel and Syria, with one of which he had lately fought a great battle, wherein he had the worse of it, so fare the worse that he lost 120000 men upon the place, 
2 Chron: 28:  besides 200000 more of all sorts taken prisoners, and carried away captives, so great a blow as that he was afraid it might not only weaken his Kingdom in his hands, but even shake the foundation of the Monarchy for ever. In this case he comes to the Prophet for council and for comfort, and the Prophet gives him both, and the grounds of both he fetcheth from the child in my text: he bids the King be of good comfort, and that the loss of that day should not so much trouble him, nor the fear of the ill consequence which he did misdoubt might fall thereupon, in as much as there was a child borne in whom he should be relieved in all this; A mighty Prince that should do valiantly, that should raise amongst them a greater and more glorious Kingdom then that was when it was at the highest, that should fight against the enemies of it a more terrible battle then that which he had fought, and win upon them a more glorious victory than he had lost: (though not with sword and spear, 
Isay 1.25.  but with sword and fire, with a two-edged sword, proceeding out of his mouth, 
Isay 4.4.  and with the spirit of burning, the spirit of grace & power conquering by the Gospel: all this in the fift verse, Every battle of the warrior is with confused noise, and garments rolled in blood, but this shall be with burning, and fuel of fire: And then in the sixth verse he tells you who it is that shall execute all this, & that is the Child in the Text, whom he describes by nine glorious attributes in all and every of them making him out a mighty Prince indeed. The government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government, and peace there shall be no end, He shall sit upon the Throne of David, and upon his Kingdom to order it, and to establish it with judgement and justice from henceforth even for ever. 
* The Prophet under the type of Hezekiah preacheth to the King the Messiah.  The Prophet all this while, and in all this (under the type of Hezekiah, the son of Ahaz, a hopeful Prince, and as yet but a child) with singular art preaching Christ unto him, and prophesying of the glory and greatness of his Kingdom, (the spiritual Kingdom of the Church) for the protection and preservation of which he should do wonderfully. To him the Prophet leads the King now in the day of his distress, as to a ground and pillar of hope, & comforts him in the advancement of the Kingdom of Jesus Christ, even against the loss of his own. Be of good cheer. For unto us a Child is borne, unto us a Son is given. This was the method and the means by which the Prophets before the coming of Christ were wont to comfort the people of God in the time of their trouble, by leading them unto Christ, by pointing them to the Messiah, in whom was laid up all their hope and comfort, this was a standing comfort in the Church which never failed them, a reserve of hope, unto which in the time of their most grievous troubles they had recourse and found relief: And hence it is observed, that the clearest visions of the Messiah have ever been made out to the people of God in the darkest times: Jacob in Egypt, 
Gen. 49.10. Num. 23. Dan. 9.24.  Moses in the wilderness, Daniel in the captivity, saw more, and more clearly of the Messiah, than they did at any other time besides: The Lord in his mercy having appointed him as a ground of their hope and comfort against evil times: in the remembrance of whom they might stay themselves until his coming: And such a time was it with Ahaz now; and therefore such a method and means doth the Prophet use to comfort him: Be of good cheer, for unto us a child is borne, unto us a son is given.  
And (beloved) let us learn from this method of the Prophet how to comfort ourselves and others in the like cases, even by embracing this child in the arms of our faith, by flying unto Christ with the wings of our hope, and by having recourse to the 
* Fundamental mercies are sure mercies.  sure mercies of the Covenant purchased by his blood in it is laid up all our hope & happiness, that's our reserve and sure refuge unto which we must trust in an evil day, and well may, for it will not fail us. If such a day come (and such days will come) remember the Prophet's council, turn thee to Christ, and turn to the covenant of grace, of which he is the mediator, and consider the precious and glorious things therein sealed up and made sure to thee, read there thine eternal election to grace and glory firmer than the mouniaines, 
The Covinan● of grace the charter of the Church. Ephes. 1.4. 1 Pet. 1.18. Tit. 3.7. Gal. 4.5. Psal. 32.1. Luk. 10.10. Col. 1.12.  thy redemption by the blood of jesus Christ, thy free justification by faith, thy reconciliation and peace made with God, thy adoption to the honour to become the son of God, the remission of thy sins, thy name written in heaven, and thy infallible title to an inheritance in glory, all made over to thee, and all made sure to thee in the Covenant of grace: all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greek proverb hath it) without the reach and danger of the dart, unshaken grounds of hope and joy in the midst of all the troubles, losses, and crosses which in this mortal life you are subject unto, think upon these and be comforted, when all is lost, something yet there is left in these, which we cannot lose, when the world hath done its worst, something yet it hath left us, which it could neither give, nor take away, enough (in the Prophet's judgement here) to comfort a King, even in the loss of a Kingdom, and in all that comfort have we all a share as well as he, For 
Unto us this Child is borne,  
Unto us this Son is given.   
In which words here are three things which clearly to the eye, and at first view offer themselves to our examination, take them in so many words.  

1 Quis Who?  
2 Quid What? and  
3 Quibus To whom.   
1 In the first of these we are to inquire who it is of whom the Prophet speaketh this? and that the Text gives you in in two words, A Child, A Son.  
2 In the second we are to consider what it is that he speaketh of him, and that he gives us in in two words more, is borne, is given, The Child is borne, but the Son is given.  
3 In the third we are to examine to whom he is so borne, and for whom he is given? and that we have in a double expression too, Nobis, to us; and again, for failing, Nobis, to us; For unto us a Child is borne, unto us a Son is given.  
Of these in order, and first of the first, Quis who? As sometimes that noble Eunuch asked the question, Act. 8.34. I pray thee of whom speaketh the Prophet this? of himself or of some other? such is the question here offered in the Text, of whom doth the Prophet prophesy this? of the Messiah, or of some other?  
Surely of some other says the jew, which (because he will by no means hear of Christ yet come in the flesh, and because the Prophet speaks in the praeter tense, is borne, is given) tells us, we must needs understand this of some child that was now actually borne and visible in the world, and in that enquiry they pitch upon Hezekiah the son of Ahaz, a child now of about 
* As by computation of time may be gathered out of 2 King. 18. compared with 2 Chron. 28.  13 years of age; as if the Prophet (like some flattering Court-Chaplaine, to please the King) did in these words but sooth and smooth him up, by telling him what a glorious Prince his son Hezekiah should prove, & what a mighty and lasting Monarchy he should raise, and be established in.  
In answer to this cavil, we do not deny but that the Prophet did all along in this prophecy allude to Hezekiah (a hopeful Prince) as to the type of another Prince fare more glorious, herein (with singular art) gaining the King's ear, the more readily to entertain the doctrine of the Messiah, 
The Prophet's singular art to gain the King's ear while he preacheth Christ unto him.  when he preacheth him to him under so lovely and lively a type as his own son, whereby he did not only honour the Prince in making him the type of Christ, but leading the King on with delight in hearing such glorious achievements personated in his son, he prevailed with him the more readily to receive him that was personated by him, and while he opens his affections to the taking in of the one, he takes the advantage of it to convey in with him the other also, the type with the Antitype both together: wherein he acted the part of a wise charmer. Fishers of men should be cunning, and have baits of all sorts to catch souls withal; and (reserving still the innocence of the dove) need had they be wise as serpents, which have serpents to deal withal, which will stop their ears to the voice of the charmer, charm he never so wisely.  
But that it could not be Hezekiah which was here principally intended, the sequel of this verse makes it clear, where the wonderful things spoken of this child, and the magnificent titles attributed to him in the description of him, are too high and glorious to be ascribed to Hezekiah, or to any mortal man else.  
If I were to preach in a Synagogue of jews, me thinks I should need no more but four other prophecies (to this in the Text) to convince them, and to demonstrate the Child in my Text to be the Messiah that was to come and none other, that child which above 3000 years before, the Lord promised to Adam to comfort him after his fall, Gen. 3.15. That child which to the Patriarches and Fathers of former generations was preached and pointed at, in types and figures, promises and prophecies, sacraments & sacrifices under the law. That child whose day Abraham saw a fare off (but dimly) as it were, through a perspective glass, and at a distance: that child which was the joy of the world, the expectation of the nations, the hope of all the ends of the earth; that's the child which here the Prophet speaks off, and in the Text presents to us as visibly as if (with old Symion) he had him in his arms, Unto us A Child is borne. And to this give all the Prophet's witness. Micah foretold long before, the place where he should be borne, at 
* The very name of it did prophesy, and promise some singular good to us out of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the home of bread, and out of it did he come that was the bread of life.  Bethlem, Micah 5.2. little Bethlem in this Honourable above all the Cities of all the other tribes, 
Act. 10.34.  yea above Jerusalem itself, in that it was the birthplace of our blessed Lord: which therefore St Ambrose often calls Christi villula, Christ's little village: Old Jacob 1000 years before that foretold the time when he should be borne, Gen. 49.10. when the Sceptre was departed from Judah, and the Lawgiver from between his feet, not before. This our Prophet 19 Generations before he was borne, foretells us out of what stock, tribe, & family he should come. Isay 11.1. That he should be a branch springing out of the root of Jesse, of the Tribe of Judah, of the stock and lineage of David: And in the 7th of this Prophecy, and 14th verse, he comes nearer yet, and describes the very woman of whom he should be borne, tells us, what manner of woman she should be, and what manner of child he should be that was to be borne of her: that his mother should be a Maid, Behold a virgin shall conceive, and bear a son; and the child should be a twin, and yet but one neither, but that one consisting of two natures united together in one person, and these natures as different one from the other, as heaven is distant from earth, and therefore had he a name assigned him from heaven suitable to them both, and comprehending both of them in the signification of it. His name shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Immanu-el.  
So than you have the time when, the place where, the tribe and family out of which this child should be borne, you have him described by two distinguishing properties besides, the one in the mother that should bear him, the other in the child that should be borne, by which he may be known from all other children in the world. Then we need go no further in this enquiry, lay all these together and compare them with what you read in the first chapter of the Gospel by St Matthew, 
Mat. 1.  and the second by St Luke, and you have found the child that we look for, 
Luk. 2.  what here you have in the prophecy, there you have in the history. This day are all these Scriptures fulfilled in your ears. There is no stronger prop to our faith to confirm us in the truth of those things which we believe, then when we see that those things which are come to pass were so long before foretold that they should so come to pass, and among all the great things which time hath brought forth since the creation of the world, there is nothing wherein this hath been so punctually made good, as in the things concerning this child, of whom there is scarce any passage in his conception, birth, baptism, life, death, burial, resurrection or ascension so small, but we can show it you, either in promise, or prophesy, or type, or figure, or sacrament, or sacrifice, long before, many of them some thousands of years before foretold and foreshowed; whence it is that you read so often in the Gospels such expressions as these, That it might be fulfilled which was spoken by the mouth of such a Prophet, 
Matth: 1.22.  and that it might be fulfilled which was written by such a Prophet: 
Matth: 2.15.  That you may see how in all things concerning the Messiah the Prophecy and the history agree and answer each other (as in a glass) face to face: 
Nor to be trembled at, than the impudence of the Atheist that dare call them into question.  In so much as there is nothing more to be wondered at, or indeed to be lamented, than the judicial blindness of the Jews, which to this day do not see these things, nor acknowledge the Messiah come in the flesh, but do with great earnestness still look for him out at the window, when he is long since come in at the door: The Lord open their eyes that they may see him, and that they may look upon him whom they have pierced, 
Zach. 11.9.  and and mourn for him abundantly, even as a mother mourneth for her son, and as one that is in bitterness for her first borne.  
And that they may do so, here it is necessary that we remove the scruple in the Text (which they stumble at) arising from the time wherein the Prophet gives you in his birth, which here he expresseth in the praeter tense as a thing done already, is borne, is given: whereas they say even the child that we speak of was not borne till about 700 years after this prophecy uttered: And it is true that they say, for if we search the Chronologies of time, and the Genealogies of this Child, 
Mat. 1.  we shall find there were 19 generations between this of Ahaz, in which the prophet prophesied this, and that of Mary, wherein and of whom this child was borne, which took up much about this time that they speak of. But it is an usual thing with the penmen of the Holy Ghost especially writing the historical and prophetical parts of Scripture thus to express themselves, and to speak of things to come as if present, or passed already by a figure usually found in Scriptures, called Anticipatio: 
Anticipatio.  But there is more in this expression here in this place then a bare figure, the prophet hath a further meaning in it, and would thereby teach us, and point out unto us these three things.  
1. First the certainty of fulfilling the promise of his coming, that it was as sure as if they had had him then amongst them: what you have in hope grounded upon a promise from the all-sufficient God, is as sure as if you had it in hand, in whom all the promises are yea and Amen. If the Lord hath said it shall be done, writ it done already, it is as sure as if it were done, 
Hab. 2.3.  though the vision tarry, wait, for in the end it will surely come, it will not tarry. If the Lord hath said, he shall be borne, the Prophet dares boldly write him borne already, unto us A Child is borne.  
2 Secondly, to note the eternal efficacy of his birth, life, death, and passion, with all the other parts of his obedience, in respect of which he was not only A Child borne, but A lamb slain from the beginning of the world. 
Mich. 5.2.  And (as the prophet Micah tells us) his go forth were from the beginning and from everlasting, one would think that in this verse the prophet did speak contradictions. In the beginning of it, he tells us he shall come, Out of thee shall he come that shall be captain of my people, and in the latter end of it he tells us he is come already, come long ago, his go out have been from the beginning, and from everlasting, this clear distinction reconciles the matter. There is a twofold coming of the Messiah an Actual coming, and A Virtual coming. Actually he shall come. Virtually, he is come already; His go out have been from the beginning, and from everlasting, the virtue and efficacy of his redemption reaching as well to the first man that was created in the world as to the last that shall stand upon the earth at the last day, even Adam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was saved by his death: for of the salvation even of him (notwithstanding his grievous sin and fall) we nothing doubt, yea Origen hath recorded it, that (when he had finished his days on earth, and returned to the dust from whence he was taken, he was buried in mount Calvery in the very place where (about 4000 years afterwards) the Cross of Christ was set whereon he was crucified. A wonderful providence (if true) Ut primus virtutē sanguinis Christi sentiret qui primus peccati author fuerit, That he might first feel the efficacy of Christ's blood which was the first cause of shedding it. He did not then 
* That is, virtually, and efficaciously according to the distinction foregoing.  first open the Kingdom of heaven to all believers when he had overcome the sharpness of death, but when (by covenant made with his father, and concluded upon for the reconciling of the world) He took upon him to deliver man. And had it not been so, the patriarches and fathers of former generations before his coming in the flesh had been very unhappy (with all their faith and hope, piety and patience, holiness and obedience (in which they were exemplary) to be thrust into Limbus, there to be imprisoned for so many hundreds of years (as by the doctrine of the Church of Rome they must) until Christ came thither with his Cross to break open the prison doors, and to set them free. They were in Christ before us, they saw his day and rejoiced, and not only Isay in his time, but the Fathers of the first ages of the world (long before him) embraced this child in the arms of their faith and hope, & acknowledged, (as in the Text) Unto us this Child is born.  
3 Thirdly, by this expression doth the Prophet preach to us, and declare the omniscience, and eternity of the Lord God, with whom there is no distinction of time, nor any part of it past, or to come, but to whom all time is present, with whom one day is as a thousand years, and a thousand years but as one day, which sees all things past and to come uno intuita at one view present before him; which calleth things that are not as if they were, which saith unto Cyrus, thou art my Shepherd, I have known thee and called thee by name: an hundred years before Cyrus was borne: neither is it in the power of any power under or in heaven so to speak, but only of him who writes himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I AM the Α Alpha, and the Ω Omega, the beginning and the end, 
Exod. 3.14.  the first and the last; which lifteth up his hand to heaven and saith, 
Revel: 1.  I live for ever. And therefore upon this trial the Lord challengeth all the heathen gods, pretenders to deity, Isay 41.21. Produce your cause, saith the Lord, show your strong reasons (saith the King of Jacob) let them bring them forth, and show us what shall happen, 
Isay 41.  let them show the former things what they be, that we may consider them, and know the latter end of them: or 〈◊〉 them declare the things for to come, show the things that are to come hereafter, that we may know that ye are gods. A more convincing argument of the deity then that of miracles, in them there may be juggling, and Jannes and Jambres in many strange things may go as fare as Moses: but to foresee things to come at such a distance, at which it is impossible to see them in their causes, any farther than as it is the will and council of him that hath ordained them, to bring them to pass according to his own purpose, is the act and work only of a deity. When therefore you read in these words what the Prophet speaks, do but remember withal from whom he speaks, and you will be satisfied.  
Add hereunto that the Prophet (though speaking hereof the Messiah yet) alludes to Hezekiah the young Prince and lively type of him, in whom he is said to be actually borne, as in his type and representitive.  
In all which respects the expression of the Prophet here is not only defensible, but divine, & high, full of grace and truth, and preacheth to the world Christ incarnate with power. The Angel seconds him Luke 2.11. Unto you is borne this day in the City of David, A Saviour, even Christ the Lord. And see, with what joy does he deliver the news of it? and how beautfull are his feet upon the mountains, bringing the glad tidings of it? the whole universe seems to be sensible of it, men and Angels rejoice at it, and heaven and earth join together to celebrate his Nativity: the star appears, the Angels sing, the herald's post, the shepherds run, the Kings come in to bring their presents, and to tender their homage to him in his very cradle. And shall it be reprovable in us this day to join with them in contributing our hallelujahs of joy and praise for our share in this holy birth? or in the Church that it hath appointed a set and solemn day for that purpose, because 
* For there are that undertake to give us in more than that, the very minute in which he first opened the matrix, as Cardanus a famous Astronomour, who gives it in at 15. minutes after 10. at night, Virgo being then ascendant in prima domo, in his Commentary on Ptolemy's Quadri. partite.  perhaps we cannot give you in precisely (at this distance of time) the very day, or hour of the day wherein he was borne into the world? why it is not our purpose to calculate his nativity, that we should be so precise in this matter, But to the honour of God, and for our own comfort to preserve and perpetuate the memory of so great a mercy, to renew our thankfulness for the unspeakable good purchased unto the world by it, to meditate upon the benefit of his conception, and incarnation, and to rejoice before the Lord, and in the Lord, for the favour and good will which thereby he hath showed to the sons of men, duties which (though on no day unseasonable, yet then surely most suitable, when (a day being set apart for those duties) we set ourselves apart for that day, and suspending our thoughts from all worldly cares, and taking ourselves off from all other distractions, we bend our minds (with most serious devotion, and intended affections, to the performance of the duty of the day, in the day of the duty. And this is the day that calls for that duty at our hands, Come let us rejoice and be glad in it; hark how the Angels sing their Gloria in excelsis; Marry exults in her Magnificat, and why should not we (amongst them) bear a part in this heavenly Choir for our part in this holy birth? Let us also with joy and praise sing Glory to God on high, for his Peace (sent) on earth below, and for his goodwill showed to the sons of men, let our souls magnify the Lord, and our spirits rejoice in God our Saviour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lanu, Lanu, unto us, even unto us This Child is borne.  
SO than you see by the help of the Star we have found the child we spoke off: 
The second branch of the first general part. The Son.  But what say you to the Son? whether is it the same with the Child here in the Text, or some other? and if the same, why doth the Prophet so suddenly vary in his expression? but even now a Child, and presently in the next word a Son, surely there's something in it, what may be the meaning of it? Nothing at all (saith the Rabbi) but only this, in the first word, 
Rabbi Kimhi.  he told you there was a Child borne, and in the next he tells you what manner of child it was, it was a manchild, a son and not a daughter.  
1 But by the Rabbis leave there's more in it then so. If indeed the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jelad, here rendered a Child, were of the Common-gender, as in our English it is, and did signify a womanchild as well as a manchild indifferently, then there were some ground for this conjecture, but if you examine the original text you will find it otherwise, you will find that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jelad is of the masculine gender & can signify no other but a manchild. And so, for the Prophet to bring us news that a manchild was borne, and presently tell us it was a son, were an unnecessary tautology, therefore there is more in it then so.  
2 There are which tell us, that by these masculine expressions of a Manchild, A Son is intimated to us the honour and prerogative that the man hath above the woman in this business, and the interest he hath in Christ before her, in that he was borne a manchild, not a womanchild, a Son and not a daughter.  
But to this we answer, if this circumstance may be a ground of an argument, whereby to prove the privilege of either sex, and whether of them be nearer a kin to Christ, certainly it will conclude for the woman rather than for the man, for although our Lord took upon him the nature of a man in that sex, yet he took that nature of a woman, not of a man, yea without the help of man, and so he hath united that sex unto himself in a kind of consanguinity, which the man cannot chillenge. But Saint Ambrose hath reconciled this difference, by dividing Christ equally between them thus. Virum assumendo, & de foemina nascendo, utrumque sexum honoravit Christus: Our Lord Christ by taking upon him the nature of man, and yet taking that nature of a woman, hath hereby equally honoured both sexes, and shown that they have both an equal interest in him, in Jesus Christ in this respect, there is neither male nor female.  
3 But yet we have not sounded the bottom of this mystery, there is more in it yet then all this, let it be well looked into, and it will be found, that in these two words is contained and taught the greatest mystery that is in all the Christian Religion, and that is the two really distinguished natures united in the one and undivided person of our Mediator, the humanity and the Divinity of the Son of God. Unto us A Child is borne, there's his humanity: and, Unto us A Son is given, there's his Divinity. As he was a child, so he was the son of Mary; as a son, so he was, (by eternal generation) the natural Son of God: as a child, so he had a Mother, but was without a Father; as a son, so he had a Father, but was without a Mother: 
Heb.  and so was the true Antitype of him (in whom he was long before typified) Melchizedek, without father, without mother, without generation: in respect of his humanity without a father, in respect of his Divinity without a mother, and therefore his generation who shall declare? 
Isay.  No wonder if a few words after my text the Prophet tells us his name shall be called Wonderful.  
And (as here in my text,) so all along throughout the whole course of his life, from his birth to his baptism, from his baptism to his death and passion you shall observe how this child, and this son; the Divinity, and the Humanity of Christ, (like Hypocrates his twins,) go hand in hand together.  
His birth was mean, his parents poor, there was no room for them in the Inn, they are feign to take up a stable for their quarter; they find more kindness among the beasts, then among them that owed them, there is he borne, Luke 2.7.  
Behold the Child.  
But do you not see at the same time a strange and new created star appear in heaven waiting upon his birth, and the place where the child lay? and do you not hear the Angels singing, 
Luke 2.  Gloria in excelsis, in honour of his Nativity?  
Behold the Son.  

Luke 2.  As his birth was mean, so his accommodations are meaner, being borne he hath not a place where to lay his head. This shall be a sign unto you (saith the Angel) you shall find the babe wrapped in swaddling clothes and laid in a manger.  
Behold a Child.  
But do you not see at the same time, Kings by inspiration come from the East to do him homage, do you not read how they brought their presents to him, Gold, Frankincense, and Myrrh; Gold representing the Kingly office, Francumcense the Priestly, and Myrrh the Prophetical office which he was borne to, 
The Kings of Arabia and Saba shall bring gifts. Ps. 45.  and which he was to bear and exercise in the Church.  
Behold A Son.  
When he was to be baptised he submits himself unto an ordinance, and to receive it at the hands of a man infinitely meaner than himself, one that profeseth he was not worthy to unloose the latchet of his shoe, yet without disputing he goes into the water, 
Matth. 3.  and is baptised of him.  
Behold A Child.  
But look up and you shall see the heavens opened unto him, and the Spirit of God in the likeness of a dove descending upon him, and you shall hear a voice from heaven giving testimony of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is my beloved Son in whom I am well pleased.  
Behold A Son.  
When his parents (as the manner was) went up to Jerusalem to the feast of the Passeover, they took him along with them, he was numbered among other children, and as an ordinary child he went in the multitude with the rest, when his parents missing him rebuked him for it, he submitted to their reprehension, and (as the text tells us, 
Luk. 2. ) He came down and was obedient to them.  
Behold A Child.  
But do you not read, how at the same time being but twelve years old, he went into the Temple, presented himself among the Doctors, disputed with them, both hearing them and posing them, ask them questions, resolving their doubts, and that with such gravity, such satisfactory resolution, as raised astonishment and admiration in all that heard him?  
Behold A Son.  
Lastly, to conclude this parallel, at the time of his passion you see him under the hands, and power of his enemies, scourged, crowned, crucified, hanging on the Cross, bowing down his head sorrowing, complaining, weeping, bleeding, dying.  
Behold the Child.  
But do you not see at the same time, the heavens grow black, and darkened above, and the earth trembling beneath him: do you not see the graves open, the rocks cleave in sunder, the veil of the Temple rend, and the whole universe seem to be troubled at the sadness of the spectacle?  
Behold the Son.  
And thus you see (not only in my text, but all along, the history of the Gospel, and throughout the whole course of our blessed Redeemers life) the glory of the Lord appearing in the cloud, the divinity of the Son of God breaking out through the cloud and veil of his flesh, and both of them clearly manifesting themselves in the person of our Mediator. And therefore (as the Father hath observed) when you see him crying in the cradle, 
Ambrose.  or crucified on the cross, when you see him hungry and thirsty, weary, weeping, sorrowing, grieving, bleeding, & dying, Ecc● homo, Behold A man: But when you see him casting out Devils, raising the dead, feeding of thousands with a few loaves, and fewer fishes miraculously multiplied: when you see him, reading the riddles of men's inmost thoughts, forgiving sins, commanding not only winds and seas, but unclean spirits and devils unto obedience, then Ecce Deus, Behold A God: Behold them both in my text in this child, and in this son, Infans vagiens in cunabulo, filius tonans in Coelo, 
Ambrose.  A child crying in the Cradle, and he at the same time A son thundering in heaven: an Infant thrust out of doors to take up his harbour in a stable, and he at the same time A Son disposing of Paradise, and of the glorious mansions in heaven, at the right hand of his Father.  
And there was a reason for all this, 
Reasons of this marvellous union of two natures in the one undivided person of our Mediator.  yea there was a necessity of it on our parts; or else he could never have reconciled us to God the Father, nor have become for us a fit and perfect Mediator. Neither the child without the son, nor the son without the child, could have done it, he must be both, A Child, and A Son too, both God and man that was to reconcile God and man, heaven and earth together. Had he been only man, he could never have laid down a price which might have been of sufficient value to ransom the sins of the whole world, and had he been only God, he had not had what to lay down to ransom them withal, not a body to offer up in sacrifice for us, nor blood to shed, without which there is no redemption, (for the God head is impatible.) Had he been only man, he could never have gone through the great work of our redemption, he could never have stood under the great weight of his Father's wrath, and the burden of the sins of the whole world, which were to be laid upon him. And had he been only God, he could not have satisfied the justice of God for the sin of man, which required that satisfaction should be made in that nature that had offended: and what satisfaction had it been for God to satisfy himself upon himself, for the sin and offence that was committed against him by another? There was a necessity (therefore) that he should be both, that the Child and the Son together; the Humanity, and the Divinity united in one might make up the person of a fit Mediator.  
1 There was a necessity that he should be man that so he might punctually satisfy the justice of God for the sin of man, answering for sin in that nature that had committed it. Therefore A Child.  
And there was a necessity he should be God too, that by the dignity of his person he might add value to his sufferings and obedience, to make them meritorious and of a sufficient price to ransom the sin of thousands Therefore A Son.  
2 It was necessary he should be man, that so he might have what to offer up to God in sacrifice for us, even a body capable of death, and blood to be shed for remission of sin for the taking off of the sentence of death that was gone out against us:  
Therefore A Child.  
And it was necessary he should be God too, that so by the power of his deity he might support his humanity in that great conflict, and under that great burden of his Father's wrath, and the sin of the whole world that lay upon him, and that in the end he might be able to rescue himself out of the hands and power of hell, death, and the grave; and by his own power to raise up his body from death to life; and openly to triumph over it. Therefore A Son. Therefore both, that he might be a fit Mediator between both, neither as God, so tendering the honour of the Deity offended, as to forget the misery of the poor lost sons of Adam: Nor yet as man, so compassionating the misery of the lost sons of Adam, as to neglect the honour of the Deity offended, but as one that was partaker of both, dear to both, and both to him, he might lay an indifferent hand upon both, and so become between both, an equal, indifferent, and impartial Mediator.  
And here (beloved) you have the revelation of that great mystery, the mystery of godliness, the mystery of which Saint Paul writes to Tymothy, 1 Tim: 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without controversy great is the mystery of godliness: and what's that? 
2 Cor. 5.19.  God manifested in the flesh: 
Joh. 1.4.  God in Christ reconciling the world unto himself. 2 Cor. 5. The Word made flesh, Joh. 1. A mystery indeed, which the Angels themselves desire to look into, 1 Pet. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original) to pry into, to the very bottom, implying, that the farther they pry into it, the farther they may, and the more still they discover of the mystery, affording matter of admiration, even to those Angelical spirits: And although we are not able to look so fare into this great mystery as those Angelical spirits are, nor to discover so much of it as they do, yet let it be seriously looked into, and the discerning spirit will easily perceive how in this high mystery all the most glorious Attributes of Almighty God do meet together, and work together, and in most eminent manner display themselves, how his wisdom, his power, his justice, and his grace are all set a-work in this great design, and the result of them all is, just the burden of the Angel's song, Glory to God on high, peace on earth beneath, 
Luk. 2.14.  and towards men good will.  
1 First his wisdom in laying the plot, in contriving the way how mankind lost should be restored and saved, and yet he not suffer in the honour of his truth and justice which had passed against them the sentence of death, In quo die commederis morte morieris: 
Gen. 2.17.  In the day that thou eatest, thou shalt die the death.  
2 Secondly, his power in bringing this about, being contrived, (against so great oppositions, so many difficulties standing in the way) and effecting it with such happy success as he hath done, though it cost him dear.  
3 Thirdly, his justice in punishing sin so severely, and that in his own Son, being but an undertaker for it, and that merely out of his love and compassion to poor souls lost and undone, that they might not perish.  
4 Fourthly, his grace in being at such cost to save and to restore sinful men his enemies, that had so highly offended him, and undone themselves. All these may he that runneth read in this mystery. There s in the 85. Psalm, and 10. verse, a sweet passage of the Prophet David, Mercy and truth are met together, righteousness and peace have kissed each other: Behold in this mystery they are met together, and in this glorious design they kiss each other. His mercy such, that rather than mankind shall perish, his own and only son shall become a Child, take their nature upon him, and in that nature suffer all, that mankind should have suffered, and do all that he should have done, that so all this being imputed unto him, he might have the benefit of it, that he might be excused from suffering, and accepted in the sight of God as holy, as innocent, and as just, as if he had never offended. And yet his justice such, that rather than sin shall go unpunished, he would punish it in his own son, yea and that with great severity too, he would not spare him, although in the extremity of the conflict he begged of him that he would, he desired that that cup might pass from him, 
Matth. 26.39.  yet he would not hear him, nor excuse him, but laid on load of wrath and justice upon him, gave him up to the bitterness of death, and locked him up in the prison of the grave, till he had paid the uttermost farthing of our debt.  
See here how in this mystery mercy and truth are met together, righteousness and peace (in this Child and in this Son) kiss each other. Behold how the wisdom and the power, the justice and the grace of Almighty God all work together, and proclaim with loud voice, Glory to God on high. And these make up the first part of the Angel's song.  
The second part of their song proclaims good will unto men, and declares the unspeakable good which by this mystery they receive, and there are five great blessings and benefits which they receive by it.  
1 First, the ennobling of their natures: what an honour is this to our flesh to be taken into union with the divine nature in the person of the Son of God? What an exaltation is this of our nature, that the Prince of Glory should vouchsafe to clothe himself with it, and in it to appear and converse among the sons of men? but how much more that in it he hath victoriously triumphed over sin, death, hell, and the grave, that in it he is ascended into heaven, and there sitteth on the right hand of the Father, & in that part of our flesh which he took hath taken possession of heaven for us, and (in our names) of the heavenly mansions which he hath purchased and provided for us? Quid est homo? Lord what is man that thou shouldest thus consider him, 
Psal. 8 4.  or the son of man that thou shouldest thus regard him? thou hast made him little lower than the Angels. Nay in this respect higher than the Angels, for he took not upon him the nature of Angels, 
Heb●  but he took upon him the nature of Adam, the seed of Abraham: hence arises a nearer affinity (consanguinity rather) between Christ and us, then is between Christ and the Angels, he becoming flesh of our flesh, and bone of our bone, by this are we made sons of God, brethren of Christ, and coheirs with him of an Inheritance in glory. 
Gen. 2 23. Ephes. 5.30  This is an high privilege, and a great benefit which we receive by this mystery. The enobling of our natures. And  
2 The second is like unto this: The enabling of our natures to gracious and spiritual performances of holy and heavenly duties; for by virtue of this union of our natures with his, and his with ours, th●re flows from him into us an influence of grace, by which he (through his spirit) lives in us, and works in us, by which he informs, actuates, and animates us, as the soul doth the body, of which it is the form; hence follows the enabling of our natures to holy and spiritual performances; by virtue of this influence of grace, & of Christ by his spirit living in us, and working in us, we are enabled to live that life which is according to godliness, to mortify our corruptions, to deny ourselves with all our corrupt lusts and passions, to crucify the flesh, to despise the world with all the corruptions that are in it through lust, to do and to suffer for his name, above the power of nature by a higher power and principle of grace received from above. This is a second benefit derived unto us from this mystery.  
3. The third is an interest in the Lord Jesus, and with him in all that is his, in all his righteousness, merits, holiness, obedience, in all that he hath done and suffered for us, it is all ours, we have a right in it, for from this union of our natures, there follows a Communion, and a common interest between us, of all that we have or are (which is communicable) by virtue of this union our sins are laid upon him, and he hath satisfied for them, and (on the other side) his righteousness is imputed unto us, and we are justified by it. The Lord Jesus by infusing his spirit into us makes us 
* 2 Pet. 1.4. Joh. 5.  partakers of the divine nature: 
The admirable manner by ashich the union between Christ and his Church is wrought.  and again, himself taking our flesh upon him becomes partaker of our nature, and so there grows a near union between us, he is ours, and we are his, he in us, and we in him; as the vine with the branches, the husband with the wife, the body with the members are one, so Christ and those that are of Christ are one, 
Eph●s. 5.30.  nay (with holy reverence be it spoken) we are himself, the expression is high, but it is his own, at least breathed from his own spirit, 1 Corin. 12.12. As the body is one, 
1 Cor. 12.12.  and hath many members, and all the members of that one body being many, are one body, even so is CHRIST: mark this Scripture well, it contains in it a truth more precious than the gold of Ophir: the union (should I say) nay more, the Identity of Christ with his Church, they make but one body: For the word Christ here in the text (as is clear by the context) doth not represent unto us Christ as a person, but is nomen collectivum, a collective name, comprehending in it, 
The Identity of Christ with the Church.  together with himself his whole Church, with every child and member of the same, all making up but one body, even so is Christ, where (as if they were himself) and he not himself without them, see how he vouchsafeth them his own name, Even so is Christ: so he calls them, and so he counts them Oh the happiness and security of the poor Saints in this respect, they are rich enough, happy enough, when he is theirs who is the fountain of all happiness, In whom are hidden all the treasures of wisdom, and godliness, and from whose fullness, as at the wellhead, they all receive grace for grace.  
4 The fourth benefit derived unto us out of this mystery, is in the sympathy that hence ariseth between Christ and those that belong unto him, for from this union and mystical marriage of our natures together, there follows a sympathy between him and us, whereby that which is done to the one, is done to the other also, whether it be good or evil, he that receiveth you receiveth me, 
Matth. 10.40.  & he that despiseth you despiseth me, saith the Lord to, and of, the least of those little ones which belong to him, Luke 10. You cannot give a cup of cold water to a Disciple, under the name of a Disciple, but Chest thanks you for it, as if you had given it unto him. For in as much as you did it to the least of these little ones, you did it unto me, 
Matth. 25 40.  Matth. 25. Again, you cannot offer the least wrong or injury to any of them, but he will tax you for it, as if you had offered it to him too. If Saul be travelling to Damascus with commission to persecute the members, the head looks down from heaven and complains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul, Saul, why persecutest thou me? Act. 9 not mine, but me, because me in mine, thou woundest me through their sides. Oh that this sympathy were reciprocal in us too, that the same mind were in us towards Christ Jesus, which is in him towards us, that we could be sensible of the wrong, and dishonour that is done unto him daily, as if it were done immediately unto ourselves, so it was with the holy Prophet. The rebukes of them that fell upon thee fell upon me And, 
Psal. 69 9  do not I hate them that hate thee? even as if they were mine enemies? Yes, 
Psal. 139.21.  I bear him witness he did, and for those that loved and feared the Lord, he loved them as well, and that eonomine, and qua tales, for that very cause, and in that respect, because they did love, 
Psal 16.3.  and fear the Lord. Oh that we had that witness within our self that we did regard the cause of God, and the honour of God as this Prophet did, and that we did show our love to God, by taking to heart the wrongs and dishonours that are daily done unto him (in his Church, his Children, his Cause, his Ordinances, his Names, his Sabbaths, in all that is dear unto him) as if it were done unto ourselves, the Lord would surely take it very well at our hands, and reward that pious affection sevenfold into our bosoms.  
5 Lastly, here's a ground of reverend boldness, & childlike confidence in our approaches to the throne of Grace, we can not draw near to God, nor look upon him in his Majesty, but we shall be oppressed by his glory (No man can see me and live) but to God incarnate, 
Exod. 33 20.  to God manifested in the flesh, we may, and live: we cannot look upon the body of the Sun in his brightness, but it will hurt our eyes to behold it, but we may look upon it in the water without danger: behold Christ in the flesh is the Charactet of the Glory of the Father, 
Heb. 1.3.  and the express Image of his person: through him we may behold him, through him we have access unto him; and if we dare not be too bold with the Son, yet let us look upon the Child, inviting us to the throne of grace, to partake of the plenty of his Father's Court.  
Behold what a treasury of Grace and Glory is here contained in this mystery, what precious privileges we receive by it! what wonderful fruits, and effects are brought forth by this wonderful design, all suitable to the greatness of the means, by which they were wrought, and the high honour and dignity of the persons which acted in it: no less than the wisdom of the whole Trinity, was set a-work in laying the plot, and contriving this great business, no worse than the Son of God himself in his own person, employed in the executing of it, and where there was such a Council Table to deliberate and to resolve, and such a person to execute, needs must the effects of both be high and glorious, suitable to the honour, greatness, wisdom, and power of the high persons exercised in the producing of them, and so (you see) they are.  
LLet no man then for ever hereafter reproach the Christian religion, with the meanness, 
Conclusio.  or despicableness of him that was the founder of it. Let no man object unto us the humanity, nor the humility of our Mediator, when we see for what glorious purposes he was content to stoop so low, and what precious grace he hath obtained and purchased unto his Church in so doing.  
Let not the jew stumble at the Cross of Christ, by telling us that we believe in a crucified God: nor let the Atheist stumble at the Cradle of Christ by telling us we embrace a Child for our God. 
Nestorius' his Blasphemy.  Nor let Nestorius reproach us with our bimestris aut trimestris Deus, a God of two or three months old, as he blaspemously calls him. If the Child seem little in your eyes behold the Son, if the Cradle offend you, behold the Star, if the Cross offend you, behold the Heavens without a Sun, and the Stars withhold their shining at the spectacle. And be not faithless but believe, and you shall see greater things than these. You shall see this Son of man coming in the clouds, 
Matth 25.  with power and great glory. Now you see him in the Cradle, than you shall see him in a fiery Chariot, riding upon the wings of the wind: now he came in Virgin, than he shall come in Libra, with a balance in one hand to weigh the actions of the sons of men, and a two edged sword in the other, to cut them off, and to be avenged on his enemies, now he came attended with a few fishermen, and others of the meaner sort that followed him: but then he shall come attended with thousands and thousands of thousands of Angels, and Arch-Angels: now he came in humility, than he shall come in glory; now he came to be judged, but then he shall come to judge both quick and dead, yea to judge even them that judged him: & the soldiers shall look upon him whom they have pierced; 
Zach: 11.  and the Jew shall look upon him whom they have rejected, and the Arrians, Eunomians, Ebionites, Corinthians, Photinians, Socinians, and Mohomitans, shall look upon him whom they have denied, and despised, and shall be confounded, when they shall see him now armed with power and authority, to be avenged on them for their contempts, and injuries done to him and his for his sake: And those that have confessed him, shall say unto them, by way of reproach and insultation, Behold ye despisers and wonder, and perish. 
Act. 13.41. Luk: 19.27.  And the King shall say unto them, as sometimes to those Rebels in the Gospel, Those that would not that I should reign over them, bring them hither, and slay them before my face.  

Psal. 2.12.  Oh then kiss the Son lest he be angry, and so ye perish, embrace the Child in the arms of your faith, and best affections, 
Ambrose.  that so hereafter he may embrace you in the arms of his mercy, Infans est, noli timere; filius, noli spernere: Behold he is a Child, that you should not be afraid to draw near unto him; and a Son, that you may not despise him. Let the meditation of the former raise in you hope and confidence, and of the latter beget in you fear and reverence, and both together that saving comfort, sound joy, and settled peace, that flows from your reconciliation with God, and your adoption to the honour to become the Sons of God, brethren to this Child, and coheires with this Son, of an inheritance in glory, the very end of this his Childhood, and of this his Sonship; the very end why he was borne to us, and given for us. Lord let him have his end in us, that we may have our fruit in him, even the end of our hopes; the salvation of our souls in bliss, and glory that never shall have end. Amen.  
The end of the first Sermon.   

COMFORT FROM THE CRADLE AS WELL AS from the Cross of CHRIST. The second SERMON.  ESAIAH 9.6. 
Unto us a Child is borne,  
Unto us a Son is given.  
I Have given you an account of the first general part of the Text enquiring of the person, who and what he is of whom the Prophet speaketh this as he is here represented to us under the names and notions of A Child, A Son, 
Transitio.  and there in I have discovered unto you the stupendious mystery which lies couched under these two words, and is clearly made out from them, and that is t●●●w● really distinguished natures, united in the on● individed person of our Mediator, the Deity & the Humanity of the Son of God, both made good not only out of the text, but all along throughout the whole course of his life, from his birth to his baptism, from his baptism to his death as in the several passages of them all I have observed: In his birth, you had A Cradle for the Child, and a Star for the Son: In his Baptism, water for the Child, and a voice from Heaven for the Son, In his passion A Cross, and A Crown of thorns, nails, and a spear, scourge, and whip, and stripes for the Child: and thunderings and darkness, and an earthquake, and rocks cleaving in sunder, and graves opening, and the veil of the Temple rend for the Son, and generally throughout the whole course of his life in the several eminent passages of it you saw the glory of the Lord appearing in the cloud, infallible evidences of the Deity, breaking out through the cloud and veil of his flesh. I shown you the reasons of all these wonders, they were wonderful things that he was to do, and therefore not to be transacted but by wonderful means, and by a wonderful person, even by him whose name is called Wonderful: And I shown you the friuts issuing out of them all. Glory to God on high, peace on earth below, and towards men good will. I am now to examine the second general proposed, 
Luke 2.  wherein we are to consider, what it is which is here affirmed of this Child, and of this Son, and that is laid down in two words more Is borne, Is given. The Child is borne, but the Son is given.  
First, The Child is borne.  
That is was necessary that our Mediator should be made man it is confessed, and we have showed the reasons of it: but why A Child? why borne of a woman? why to be conceived in the womb? this is much more, and surely there is more of the mystery in it, which yet we have not discovered when the first Adam was created he was made A man, not A child; created, not begotten; A man in full strength and perfection of life, and so was excused all the impotencies and imperfections of Childhood and infancy. And when the second Adam came to repair, and to restore what he had lost, was it not reasonable, and agreeable to his type that he should be made a man too in perfect state, stature, and perfection of life as the first was, and so have been abated all those parts of his sufferings, and degrees of his humiliation, which in the womb, and from the womb in his childhood and infancy he passed through, must he needs become A Child, be conceived in the womb, and borne? what was the reason of this?  
Yes surely there was reason for it, 
Reasons why it was necessary Christ should not only be made man but borne a Child.  nay there was a necessity of it, it must needs be so, and I will give you in three Reason for it.  
1 The first concerns the posterity of Adam in general.  
2 The second concerns the daughters of Eve more specially.  
3 And the the third concerns the infants that are borne of them, and issue from them both.  
1 First in respect of the posterity of Adam in general, it was necessary that our Mediator should become a Child, be conceived in the womb, and borne. 
Psal. 51.  That he might begin the cure of our disease where our disease itself gins, and that is in the very womb. Behold (says the Prophet David,) I was conceived in sin, and borne in iniquity, Psal. 51. Our blessed Lord becoming our Mediator, and undertaking to satisfy the justice of God for this sin, and to cure us of so grievous a disease that lays hold on us in the very womb is feign to descend into the womb of a daughter of Eve, there to take our nature upon him and there to be conceived though without sin, and of her to be borne, but without iniquity, a pure birth that so by the purity of his humane nature imputed unto us the impurity of ours may be cured and cleansed, and that by his Original righteousness, our original sin may be done away. There is beloved if you mark it, 
A method observed by the second Adam in curing the evils we receive from the first.  and I pray do, for it is well worth your marking, and much comfort shall you reap by it when you apprehend it aright) There is I say A method observed by the second Adam in curing the evils which we have received from the first, it is a methodical cure, wherein the second Adam hath traced the first step, by step, and where ever he saw that he had wounded us, he provided to heal us, and prepared for us a remedy proportionable to our malady a salve suitable to the sore and proper for the cure of it. To show you this a little more plainly.  
There are three things wherein the first Adam hath deadly and desperately wounded his posterity.  
First, by depraving their natures, this is that which is called Original sin, the corruption and depravation of our natures from that which we were by creation, by this he struck us dead in the very womb, by this we are wicked as soon as we are, even before we have done good or evil, wicked in the very root, because we have in us a principle of all wickedness, and so become children of wrath by nature, miserable from the very cradle, from the very womb, even in our conception.  
The second thing wherein he undid us was, by breaking Covenant with God in failing in the performance of the condition of it which said thus fac hoc & vives, do this and thou shalt live, and so breaking the Commandment in the mandatory part of it, be forfeited to himself and his, all that life, and happiness which upon the condition of obedience was made over to him and them.  
And the third was by his actual rebellion against God, and positive disobedience, by which he desperately broke the Commandment in the minatory part of it, which said, In quo die comederis morte morieris, in the day that thou eatest thou shalt die the death and so made us liable to all the miseries of this life, and of that which is to come. By his privative disobedience breaking the holy Commandment, in the mandatory part of it he forfeited to himself and us the inheritance of Paradise, our right and title to the Kingdom of Heaven, but by his positive disobedience, transgressing the holy Law and Commandment in the minatory part of it, he hath plunged us all into the lowest hell. Now for the relieving of us in all these desperate evils, was our Lord feign to provide for us suitable remedies, and to apply each of them to that malady for the cure whereof, it was most proper, and so he did, though they cost him dear. For,  
1 First for the cure of our Original sin he applies his Original righteousness, that he may punctually satisfy the justice of God for the depravation of our natures, the sin wherein we are conceived and borne, himself is conceived by the holy Ghost, and borne of the Virgin Mary, that he may begin the cure of our disease, where our disease gins, in the very womb, even thither is he content to descend, and there to take our nature upon him, that in his person our natures might be sanctified, and our birth-sin cured and done away.  
2 Secondly, for relieving of us in the second of these evils, our failing in performance of the condition of the Covenant of works he applies unto us his active obedience, by which he fulfilled the Law for us in every part and particle of it in the days of his flesh, that so by this his obedience imputed unto us he might punctually satisfy the Justice of God for all our failings, and sins of omission, and so restore us again to our right and title to the Kingdom of heaven our forfeited inheritance.  
3 And for the relieving of us in the third, the transgression of the Law and holy Commandment in the minatory part, by actual sins and positive disobedience he applies unto us his passive obedience, himself bearing our sins in his body upon the tree, and by his death taking off from us that sentence of death that was gone out against us: By this his passive obedience he hath satisfied the law in the minatory part of it, and by his active in the mandatory. by his passive obedience he hath satisfied the justice of God for all our sins of Commission, and by his active for all our failings and our sins of omission, by his passive obedience he hath freed us A poena sensus, from the punishment of pain, and by his active A poena damni, from the punishment of loss, by his passive obedience he hath rescued us out of the jaws of hell, and by his active he hath opened unto us the gate of heaven, his passive obedience was satisfactory, and his active meritorious: And thus by these three parts of his obedience, the obedience of his birth, the obedience of his life, and the obedience of his death, by the obedience of his birth in his incarnation, of his life in his holy conversation, and of his death in his passion, he hath fulfilled for us all righteousness, he is become unto us A perfect Saviomr, and hath wrought out for us plentiful redemption. Had the son of God come down from Heaven to earth, and here been made man for us, & taken our nature upon him in a body created, as adam's was, and in that body lived amongst us as long as he did, and during all that time by his most holy conversation (perfectly fulfilled the Law for us, and performed the condition of the Covenant of works in our behalf, yet he had not wrought out for us plentiful redemption, he had by this his active obedience, only fulfilled the Law in the mandatory part of it, and so satisfied the justice of God for our sins of omission, but still he had left us open to the justice and wrath of God for our sins of Commission, and for our transgressions of the law in the minatory part of it, and so left us to the curse of it, even death and damnation. Had he not only so fulfilled the law for us by his active obedience in the days of his life, but in the end thereof laid down his life for us, and shed his blood for the ransom of our souls, yet he had not wrought out for us plentiful redemption, he had indeed by this his passive obedience satisfied the justice of God for all our sins of commission too, and by fulfilling the Law in the minatory part of it, cleared us of all our transgressions committed against it, but still he had left us indebted unto God, and in danger of his wrath and justice for the sin of our nature, our radical pravity, and original corruption in which we are conceived and borne, but that he might clear us of this sin also and so become unto us a perfect Saviour and work out for us Plentiful redemption, it was necessary that he should be incarnate that in the very womb he should take our nature upon him, and be borne of a woman, without sin, that so by the purity of his humane nature imputed unto us, the impurity of ours might be cured, and that in his person, our natures might be sanctified in the womb, and from the womb.  
And so by grace derived from these three parts in the obedience of the second Adam we are perfectly cured of all the evil we received from the first, by the merit of his incarnation in his holy birth by his active obedience in his holy life, and of his passive obedience in his bitter death and passion he hath, fulfilled for us all righteousness, he is become unto us a perfect Saviour, and hath wrought out for us plentiful redemption. And this was the first reason why it was necessary that our Mediator should not only be made man, but borne a child.  
The second reason of this part and passage in the obedience of our Mediator, and of this so low degree of his humiliation, respects the Woman, more especially even Eve with all her daughters, for their sakes more peculiarly, and unto them, and of them was he borne, that by his birth he might repair them in a loss, and recover them out of a danger into which beyond and above the man they had cast themselves by being first in the transgression.  
If you heedfully observe the story of the fall compared with other Scriptures commenting upon it, you will find it to be so: 
Gen. 3.  if you read but the process made against her, and the doom pronounced upon her at the day of her trial, you will find a heavier charge against her, and a greater burden laid upon her, then upon Adam was laid: but waving that, the Scripture upon which this reason is grounded is that famous place of St Paul to Timothy, 1. Tim. 2.16. vers. 
1.2.16.  Yet nevertheless through childbearing she shall be saved if they continue in Faith and Charity with holiness and sobroetie, which because it is a very intricate Scripture one of those which are hard to be understood, and so generally mistaken by most men, so few have attained to the true meaning of it, I will take some pains to examine it, and to find; it out both for my own and others satisfaction which that I may do, I must entreat you to look back with me to 2. or 3. verses going before, there you shall find the Apostle had laid 2 heavy yokes upon her, Silence and Subjection, V 11. And that you may know what silence he means, in the next verse he interprets himself and tells you he means silence as 'tis put in opposition to teaching, or public preaching. I permit not a woman to teach (though I see not but by the grounds upon which most men take upon them to teach now adays she hath as good a licence to teach as any of them all, and that is (merely the inward calling) or at least a conceit of it, but St Paul that had reason to know their gifts of ability well enough, and their desire to exercise them in the Church yet directly silences them as to this intent, she that preached such false doctrine to her husband as whereby she had undone us all, he thinks it fit she should be silenceed from ever preaching more. I permit not a woman to teach, but let her be silent. 2ly Subjection I permit not the woman to usurp authority over the man, in the same verse, if she do 'tis usurpation, she hath no right so to do. Therefore let her be silent, and let her be subject, v. 11.12. But verse 14. the Apostle shows the reason why the Lord laid this heavy burden upon her, and that was the deepness of her guilt in the matter of the first and great transgression. For Adam was not in the transgression, but Eve being deceived was in the transgression, that is comparatively nothing so deeply as she was, he was in it but as accessary she was the principal, for first she seduced him & so became an Agent for Satan to prevail with her husband to do that which himself was confident he could never have persuaded him too. 2ly, She was first in the transgression. A grievous aggravation, if rightly considered, for the meaning of it is she was first in the transgression, not only because she first gave her consent to Satan tempting her, nor because she tempted her husband to do the like, who of himself had no such thoughts nor desires that we read of till she suggested them, but she was first in the transgression, because she did first actually eat of the forbidden fruit without the consent of her hurband, or knowledge either, for sure enough the iubtle Serpent watched the advantage of such an opportunity to attempt her in the absence of her husband whom he might well imagine would have prevented her transgression and given her better counsel, & what a grievous error was this in her to adventure upon such a fact of so infinite consequence as this was upon which depended the everlasting weal or woe of herself and all her posterity after her; without the knowledge or consent of her husband, who might have given her better counsel, and whose advice in all reason she should have desired, but she stayed not for that she harkened to the Serpent promising high things unto her to ensue upon her eating and she believed him, and so without ever acquainting him with it, she eat of it, she was first in the transgression, this as it was the aggravation of her sin so it might be some extenuation to Adam's sin, who did therein but second what she had done before, for by her eating, the Covenant was broken, the law transgressed, and though Adam had not eaten at all yet she had done enough to undo us all at least herself and all her daughters which were involved in the transgression with her and with whom they all stood and fell;  
Upon these aggravations the Lord doth not only lay upon her these burdens before mentioned, but the Apostle in this Text which I have under hand intimates a greater danger, which she had cast herself into then all they amount unto, even into danher of perishing everlastingly, 
Eve by her transgresson cast all her daughters into fare greater danger than Adam did his Sons.  what else means this adversative here in the Text nevertheless. Nevertheless (through childbearing she shall be saved. It shows plainly that if God had not found out a remedy for her, if God of his goodness had not provided a means whereby she might be relieved in this dangerous case she could not have been saved.  
Hence hath arisen the question whether Eve were saved or no, and from that another touching the state of all her sex for her sake, the opening of this Text shall clear them both.  
That both Adam and Eve our first parents were saved, we nothing doubt, yea Origen and ●●●iphanius have recorded it that after Adam had finished his days on earth, and was returned to his dust from whence he was taken, he was buried in mount Calvary in the very place whereabout 4000 years after the Cross was set on which Christ the second Adam was crucified. A wonderful providence (if true)  primus virtutem sanguinis Christi sentiret, 
Origen.  qui primus peccati author fuerit, that he might first taste the power and virtue of Christ's blood which was first cause of shedding it and what fit objects for the Lord jesus on which to show his power to save, 
Epiphan.  than those very persons on whom Satan had used all his skill, and power to destroy. But the question is not so much whether they were saved, as how, and this not so much of the Man as of the Woman for the reasons before mentioned. And the Apostle tells you in this Text, how, he says it shall be by Childbearing. Yet nevertheless by or through Childbearing she shall be saved.  
But what childbearing he here means is still the Quaere,  
The most Authors that I have consulted in this matter (and I have consulted not a few) concieve it to be understood of these two things.  
1 Of the sore pain and travail which women endure in chid-bearing, which being laid upon them as a punishment for this their transgression by enduring it with patience in the acknowledgement of their offence that brought it upon them they make some amends for that which they had done amiss, and satisfaction for their transgression, so Cornelius à Lapide and those of his strain.  
2ly, Others extend it not only to bearing of children, but especially to breeding up of Children in the fear of God, and nurture of the Lord, because in the next words 'tis said (if they continue in faith and love with holiness, & sobriety, which they understand as required of the Children which they bear bred up in these gracious ways by their care, and so by this means they shall be saved; So Danaeus & others both equally mistaken, neither in the one nor in the other have they hit the Apostles meaning, 
1. Tim. 16. interpreted and cleared.  examine it a little and you shall see whether they have or no.  
For if the extraordinary pains which women endure be a kind of amends, and satisfaction for their extraordinary transgression, then what do we by this doctrine but establish a Purgatory, and set out a way of satisfying for sin and meriting life and salvation by doing and suffering? Moreover, if child bearing in this sense be the sovereign remedy of recovering that sex out of the danger they have brought upon themselves by that great transgression and the means whereby they shall be saved, what shall become of the barren womb that bears not, or of maidens that know not man? Surely upon this account the case of Harlots, and Strumpets were better than theirs; but to find out the Apostles meaning, here we must find out another childbearing, such as all the daughters of Eve have a share in, such as in which the barren as well as the bearing womb, the maiden that never knew man as well as the married wife hath an equal interest.  
This place therefore may be best expounded by another place of the same Apostles. 
Gal. 3: 16.  Gal. 3. Where the Apostle discoursing of the promise of God to Abraham. Gen. 22.18. In thy seed shall all the nations of the earth be blessed, excellently observes: This is not spoken to his seeds as of many, but as of one unto thy seed which is Christ: By the like analogy, as Paul here interprets Moses, so will I interpret Paul, he saith not in this place the woman shall be saved by bearing of Children as speaking of many, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: through her childbirth, or childbearing as meaning one, which one is Christ the very Child in my Text, the Child jesus.  
But if this be so why was not the mentioning of the Child enough, by the Child she shall be saved, 
It is usual with the Hebrews to put the abstract for the concrete, Childbearing for the Child-borne, or the child which she should bear  what need any mention of the bearing of it by Childbearing? she shall be saved?  
Yes there is something in that too, there is an emphasis in that, even by the bearing of the Child doth the woman gain not only honour and reputatation above the man, but reparation in her loss and comfort after her fall suitable to the danger she had fallen into▪ by this her Childbirth she receives more grace from him, and hath a nearer relation to him and interest in the Saviour of the world than the man hath, and this the Scripture takes special notice of, and often mentions for her consolation. Gen. 3.15. Semen mulieris, the seed of the woman shall break the Serpent's head, not so of the man, he did not so much as share with her in this honour. Gal. 4.4. In the fullness of time God sent his Son made of a woman, not of a man, the first woman was made of a man, now by a contrary way of generation, this man, this blessed Child in whom all the nations of the earth are blessed, was made of a woman, even of one of the daughters of Eve, the Virgin Mary: so that as in the first Eve conceiving sin all the whole sex and race of her daughters miscarried, so in the second Eve (as I may say) conceiving in her womb, and bearing in her body the Saviour of the world, 
sA the first Eve conceiving sin brought forth death, So the second Eve conceiving the Saviour brought forth life.  they are all repar'd, and restored again. As she (by being first in the transgression, cast all her daughters into a more desperate condition than Adam did his sons, so God found out a more sovereign remedy for her by which she receives more grace from Christ, and challenges a nearer relation to and interest in the Saviour of the world than he can claim: from her substance, did he take that flesh which he offered up in sacrifice to God for us, from her body did he take that blood which he shed for the redemption of the world, he could truly call a woman his mother, but no man living his Father, as Adam once said to Eve, Thou art flesh of my flesh, and bone of my bone, so could the second Eve, in whom all the daughters of the first are repaired and restored, say to to the Saviour of the world, Thou art flesh of my flesh, and bone of my bone, unto all the which relations the man is a stranger, and shares not with her in the honour of them.  
See how the goodness of God for the comfort of that sex against this their grievous fall hath provided a remedy suitable to their malady, a measure of consolation answerable to their dejection, a ground of hope agreeable to their fears & doubts, a reparation proportionable to their loss, if they were first in the transgression, they are likewise first in being instrumental in the means of our salvation if they were deepest in the guilt of the prevarication they were fairest for the means of their reparation. Through Childbearing she shall be saved.  
For this cause was this child the seed the woman. Gen. 3.15. Made of a Woman, Gai. 4, 4. Born of a Woman, Math. 1. and that sex may say after a more peculiar manner then the man may, Unto us, yea of us, and for us, this Child is borne.  
That other condition which follows in this Text, If they continue in faith, and love with holiness, and sobriety, is not to be referred to the children that are to be borne of the Woman, but to the woman herself, upon whom these duties are especially charged as cautions or preservatives to keep her from ever falling into the like sin again, as you shall hear anon: but that they are not to be understood here as charged upon her children is clear by this, that they are charged as conditions upon which she is to be saved, now if to this intent the conditions here mentioned be charged upon them then by this doctrine may Parents be saved by the holiness and righteousness of their children which is clean contrary to the exact justice of God revealed in Scripture which saith iustus sua fide vivet, the just shall live by his own faith.  
Besides we have known many gracious women which have done their best in this way to bring up their children in faith, and love, in holiness and sobriety, which yet have not proved such, and contrariwise we could instance in some carnal, lewd, and ungodly women, whose children have proved gracious continuing in faith with love, etc. And yet neither hath the graciousness of these profited, nor the gracelessness of the other prejudiced to the saving or not saving of their mothers that bore them, therefore this charge in this place refers not to the children that are borne but to the woman that bears them.  
All the difficulty will be how we shall reconcile this seeming incongruity between the 2 pronouns she and they, she shall be saved if they continue, how can these two in grammatical construction be referred to the same as understood of the same person or persons?  
For satisfying of this doubt consider these three things.  
1 First divers Greek copies have it in the singular number, so Musculas, and so Theophilact reads it so Danaeus, and others, si permanserit, if she continue, not they, and if that reading be currant there is no farther question at all in the matter.  
2 But be it so, that the latter Pronoune & Verb be of the plural number, it is usual with the Hebrews to join singulars and plurals together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dii creavit in which is the mystery of the Trinity.  in the two very first words of the holy Bible, you have such an expression.  
3 But that which is satisfactory beyond exception is this that the first pronoun she, though it be of the singular number, yet is of plural signification, nomen multitudinis, a name of multitude, such as Turba ruunt, collectivum á collective pronounce, comprehending in it not only Eve, but all woman kind, all her whole sex and race descended from her, and so is equivalent and of as large extent as they in the next word, she, that is Eve with all her daughters, all her sex, all the whole race of womankind descended from her shall be saved, If they continue in the faith and love, with holiness and sobriety. And that this charge concerns the woman more peculiarly it further appears by the suitableness of it to the sin by which she had transgressed, the four duties here enjoined being directly opposite to the four sins by which in her first and great transgression she had offended, her first sin was unbelief, God had said in the day that she did eat of that fruit, she should die, the Devil told her she should not die at all, and she believes him rather than God, she was an unbelieving soul, therefore the first duty charged upon her is Faith, if they continue in faith, the 2d fin was in violating the law of love which she owed both to God and to her husband, she slighted them both and adher'd to the Serpent as her better friend, and therefore the next duty charged upon her is Love, if she continue in love. Her third sin was against the rules of holiness, she defiled herself by touching and tasting that which being forbidden her, was to her polluted, and so by her grievous sin drew not only upon herself, but upon all hers, corruption of nature, which like the leprosy of Gehazi, cleaves to them & their posterity for ever: and therefore the third duty enjoined & charged upon her is holiness. Lastly her fourth sin was intemperance, in that all the variety of the fruits in the Paradise of God which he had so graciously and bountifully allowed her, not only for necessity but for delight too, yet would not serve her turn, but whereas there were but two trees reserved) her luxurious appetite must needs glut itself with them too, and therefore the fourth duty charged upon her is temperance or sobriety if they continue in faith and love with holiness and sobrietee, by all which duties directly opposite to the sins whereby she had transgressed, the Apostle doth not only put them in mind of those sins, that in remembrance of them they may be humbled and cautioned against the like sins hereafter: but also admonisheth them by the studious and careful practice of the contrary duties to make amends for their former folly, and to take a holy revenge of themselves for their past error whereby they had so grievously offended.  
And this is the second reason enforcing the necessity of the childbirth in my Text in reference to the woman and all women kind, I have been something large in opening this Scripture upon which this reason is grounded in regard of the difficulty of it, and for justifying this interpretation and clearing it of those obje & ions which might seem to question it, wherein I hope I have given you some reasonable satisfaction.  
3. The third reason for which it was necessary this child should be borne respects infants, and children more peculiarly: for infant's sakes did he become an infant, for children's sakes was he content become a child; that by his birth he might merit for them their New-birth, he was borne, that they might be borne again. That from his very conception, and incarnation they might draw virtue, and derive grace to their spiritual regeneration, and in his person their natures might be sanctified in the very womb: That in him the Lord might become not only the God of believers, but of their seed also, that the promise made to them, and to their children by this means might be made good, & they made capable of receiving it, though as yet they knew him not, nor their right hand from their left. And this part of his humiliation (as for this end it was most necessary, so) for our comfort it was not obscurely foreshowed and preached to the world by the Prophets of old. In the 49. of Genesis, and the 10. verse, we have a famous and ancient prophecy to this purpose. The sceptre shall not departed from judah, nor a Lawgiver from between his feet till Shiloh come. It is clear by all the circumstances in the Text, and by the fulfilling of the prophecy since (which is the best interpretation of it) that by this Shiloh is meant none other but the Messiah. Jesus Christ the Saviour of the world, but why Shiloh, rather than the Messiah, Emanuel, or any other of his names by which he is in scripture made known unto us, why doth the Patriarch prophesy of him under so strange a name? surely there is a mystery in it, and if you consult the Hebrew it will give you some light to the finding of it out. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with very little alteration either in sense or sound refers to a word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiliah.  which in the original signifies that part in a childbearing woman which is called secundina, the Afterbirth, that film which contains the Child in the womde after it is conceived, and wherein it is nourished by the navel until it be ripened for the birth, so that in this expression there is a double figure; first by a Metonimy, naming the vessel containing for that which is contained in it, by Shiloh here is signified a man child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son and then by a synecdoche using a word more general for that which is more particular and eminent in that kind, by this child is meant none other but the holy Child jesus, the Christ, the Messiah that was to come in whom this prophecy was evidently fulfilled. This is that than which in this prophecy is so remarkable, and speaks home to out purpose, That this holy Prophet, and Patriarch prophesiing of this great Prince the Messiah and preaching to the world the Saviour thereof, he doth not show you Christ upon the Cross suffering for our sins, nor Christ in the pulpit preaching to the world the doctrine of salvation; nor Christ working miracles, going about and doing good, though all these were necessary parts of his, obedience and performances of the office of his Mediatorship respectively, but he prophesies of Christ in Shiloh, he points at Christ in Shiloh, he sends you to Christ in Shiloh to Christ in the womb, to Christ in his incarnation, to Christ in his conception, that you may know that you derive grace and virtue, not only from Christ crucified, but from Christ borne and incarnate, not only from his death, but from his birth too, not only from his blood which he shed for you, but even from the holy seed of which his body was form for you not only from the Cross of Christ, but even from his cradle too, not only from his passion and crucifixion, but from his conception, and incarnation. Hence you shall observe that the holy penmen of our blessed Lords life and death, are as careful and punctual in giving you an account of his conception, and incarnation, as of his death and passion, consult but the beginning of St Mathews Gospel for the one, and of St Luke's for the other, & you shall find it to be so. And the Apostolical Creed teaches you and tells you, that it is not sufficient that you know and believe that he was crucified for you under Pontius Pilate, but also that he was conceived for you by the holy Ghost, and born of the Virgin Mary. That the Infants even as yet unborn may have cause to praise him who out of a tender regard to them was content to take their nature and infirmities upon him in the womb, that he might cure them: What once the Lord by way of reproach objected against his unthankful people. Ezek. 16. that may he by way of magnifying his compassion toward these little ones most suitably apply to them word for word, ver. 3. Thy Father was an Amorite, and thy Mother an Hittite.  
Vers. 4. And in thy nativity when thou wast borne, thy navel was not cut, thou wast not washed with water to soften thee, thou wast not salted with salt, nor swaddled with clothes.  
5 None eye pitied thee to do any of these unto thee for to have compassion upon thee, but thou wast cast out in the open field to the contempt of thy person in the day that thou wast borne.  
6 And when I passed by thee I saw thee polluted in thine own blood, And I said unto thee when thou wast in thy blood I said thou shalt live.  
8 Now when I passed by thee, I had compassion on thee I spread my skirt over thee, and covered thy nakedness.  
9 I washed thee with water, yea I washed away thy blood frous thee, I anointed thee with oil, and I clothed thee, etc.  
This was their case, and this was their cure, and such was his love to them and his compassion on them, that to the end he might effect it, he is content not only to be made man but to become a child too for their sakes. And this is the third Reason why. Unto us, and unto them this Child is borne.  

The Uses.  
ANd now whar use shall we make of this Meditation, surely very great, It is of great use in the Church of God, well-nigh all the errors that men have run into concerning Infants have proceeded from the ignorance of this Gospel's truth, namely of the grace and virtue which we derive and receive from this part in the obedience of Christ, and degree of his humiliation, his conception, and incarnation.  
1 First therefore it is of use for satisfaction of doubtful minds in that Quaere which these times have made more questionable than ever (as indeed they have done all the other ordinances in the Church of Christ) concerning the lawfulness of the baptising of Infants? Who will doubt it when he is sufficiently informed what grace and virtue they receive from the incarnation, 
The ground of baptising Infants.  and birth of the holy Child jesus? And that the very end why he became a Child and was conceived in the womb, was to merit it for them? Are they capable of corruption conveyed unto them from the first Adam, in their very conception, before they have done good or evil, and are they not capable of the grace merited for them and derived unto them from the second until they come to be of 14. or 15. years of age? or if they be why should we deny unto them the seal of that covenant the grace whereof we do not deny them? Nay upon this ground I dare affirm that if it were possible, it were lawful to baptise a child in the very womb.  
Secondly, the knowledge of this truth is of use for confutation of the uncharitable doctrine of the Church of Rome concerning infants dying without baptism, 
The state of children dying without baptism.  which cruelly condemns all such (though not to the lowest hell) yet to a place belonging to it which they call Limbus infantum, the Limbus of Infants, a hard sentence, some of the Fathers likewise of better repute in the Church, have puzzled themselves and been mistaken in this point, some of them condemning infants thus dying ad poenam damni, though excusing them from Poena sensus, that is, depriving them of the happiness and joys of heaven, though not condemning them to the pains of Hell St Augustine lays upon them poenam mitissimam, some most gentle punishment, but what that is dares not determine, Prudentius goes a middle way between both, the happiness of heaven he will not allow them, nor dares he condemn them to the pains of hell, but hath found out for them a third place between both these, and that is the new heaven, and the new earth which shall be created when these shall be dissolved, thus have they wandered in their own fancies, and framed to themselves divers conceits in their own imaginations concerning these little ones, but all without a guide, and without a ground, and all this because all this while they saw not this little one herein my Text, or at least considered not the main reason why he became such a one, nor the virtue and the grace which these little ones they speak of derive from him, and in particular from this degree of his humiliation, his conception, and incarnation, as the cure of their original sin and sanctification of their natures, their regeneration and new birth, all which (had means and opportunity for it been afforded) should and ought in the laver of regeneration to have been sealed up unto them, in the want of which and not the contempt of it, let us know for our comfort that the grace of Almighty God is not so tied to his outward ordinance, as that he may not & often doth save without it, and may when he please dispense with the absence or omission of it, though we may not, 
Baptismus signum est non causa salutis  
Contempsisse nefas, sed caruisse minùs.   
Baptism is the sign, but not the cause of salvation, it is the contempt, not the want of it that is so dangerous.  
Thirdly, it is of use for consolation to tenderhearted parents mourning over their children either stilborne, 
Of Children still borne.  or called out of the world before they were washed in the Laver of regeneration: Let them not give them for lost, nor mourn for them as men without hope when they see the grace derived from the incarnation of our Lord Jesus Christ takes hold of them in the very womb, and reaches to their very conception.  
5. Lastly, it is of use for reprehension of the ignorance and uncharitableness of some men & women in the base opinion they have entertained of abortive births, esteeming no more nor better of them then of so much earth diggd out of the ground, yea of so much carrion and therefore have denied them Christian burial, or any other ordinary respect, 
Of abortive births.  which if not in Christianity, yet at least in Humanity were due to the children of Adam. Let such know that even those abortives if they were once form and quickened in the womb, and had that soul infused into them, whereby they were distinguished from vegetatives and sensitives, they were capable of that grace which in his conception this child in my Text hath merited for them. It is worth our observation to consider in what terms the Covenant runs. I will be thy God and the God of thy seed: not of thy offspring, nor of thy posterity, nor of thy children, but of thy Seed, intimating that even in the womb as soon as they have a being, while they are but yet as seed the Lord takes them into Covenant with him and owns them for his own.  
These are the benefits which we reap by the birth of this blessed Child, these the fruits and advantages accrueing to the Church by this part of his obedience, this degree of his humiliation, his incarnation. And it shall be our wisdom to learn, & much for our comfort, distinctly to know Christ borne, Christ crucified, Christ dead, Christ raised, Christ ascended, Christ glorified, Christ in all the parts of his obedience, and degrees of his humiliation, and exaltation, and to discern what particular grace, & comfort each part and degree in it doth peculiarly afford, and to apply it to that part of our disease and spiritual defect in our souls for the cure whereof it is most proper. As there is no wound given unto us by the disobedience of the first Adam, but there is found in the obedience of the second a cure proper for it, this when you are able to discover and suitably to apply then have you learned Christ crucified indeed, when you can see in his original righteousness, the cure of your original sin, in his active obedience, your fulfilling of the law in the precept or mandatory part of it, in his passive obedience your satisfaction of the law in the curse or minatory part of it, when you can see in his apprehension your dismission, in his condemnation, your absolution, in his stripes, your healing, in his death, your life in his resurrection and ascension, your glorification, all these are implied in the parallel between the two adam's, Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous, when you are able to compare these two together, and to suit the parallel in all the parts of it, As and so, then have you learned Christ crucified aright, It is something to know Christ crucified in gross, that jesus Christ came into the world to save sinners, this is something it gives the Fisith of adherence, but when you are able to know this more distinctly; to take his obedience, his merits, his righteousness into parts, to discover what grace, what comfort, each part doth peculiarly afford, and then suitably to apply it to that part of your spiritual disease for the cure whereof it is intended; then does the soul take in full satisfaction, then is it confirmed with strong cosolation.  
We read in the 4. Chap. of the 2. of Kings, how Elesha going to raise the Shunamits' child from death to life, he went up the bed where the child lay, 
2. Kings 4.  and he stretched himself upon the child, and laid his face to the child's face, his eyes to the child's eyes, his hands to the child's hands, and applied himself unto it part by part, and so the flesh of the child grew warm, and he sneezed 7 times and revived, so we if we can apply ourselves to this child in my text part by part by a particular and distinct knowledge and application of his righteousness, merits, and obedience to our souls, not the child, but we which are dead in sins and trespasses by virtue and grace derived from him shall revive and live.  
And this is the peculiar grace which we receive from this part of his obedience, his incarnation even the sanctification of our natures in and from the womb and the healing of them of that deadly disease which we bring into the world with us our original sin. And now when you understand this aright, when you consider what inestimable grace we derive from this degree of our Lord's humiliation when you understand what infinite benefits he hath purchased unto his Church by this part of his obedience; you will the less wonder at the wonder. The wonder indeed of wonders, THE INCARNATION OF THE LORD OF GLORY, God manifested in the flesh.] That he which was in the form of God, and thought it no robbery to be equal with God, yet should thus annihilate himself, as to make himself of no reputation for our sakes, & stoop so low to do us good? that he whom the heaven of heavens is not able to contain should be content to be imprisoned in the narrow circle & darksome cell of a Virgin's womb? that he which was the Prince of heaven sitting in state and Majesty at the right hand of his father, should as an Infant suck the breasts of his Mother, that he should strip himself of his Robes of glory, to be wrapped in swaddling , and come down from thundering in Heaven to cry in a Cradle? No marvel then if among all the passages of his humiliation the Church celebrate this as a wonder of wonders well worthy a room in her despised Liturgy, When thou tookest upon thee to deliver man thou didst not abhor the Virgin's Womb.  
And so we leave the Child borne in the arms of his Mother, 
Transitio.  while in the next place we consider a while the gift of the Father.  
Unto us a Son is given.  
The words at the first sound of them speak a great mercy from God, 
The second branch of the second general.  and bespeak a proportionable measure of thankfulness from man in return of it, with what earnest suits have holy men and women importuned the Lord, that he would be pleased to give them a son? With what joy and thankfulness have they received him, when he was given? Abraham, Sarah, Hannah the Shunamite to both these bear witness upon record, why behold of this mercy are we all partakers in a more eminent manner then all or any of them were, For,  
Unto us a Son is given.  
There are two things which do wonderfully magnify the grace and bounty of Almighty God in this marvellous gift bestowed upon the sons of men.  

1. The greatness of it, It is a Son.  
2. The Freeness of it, It is a gift.   
1. The greatness of it. Of all the good & perfect gifts that have been from above, or that ever came down from the Father of Lights, there was never any like this the gift of the son of that Father, what could the Lord have parted with, or given unto us that was more dear unto him, than his own son out of his own bosom? it was more than if he had Given us the heathen for our inheritance, or the uttermost arts of the earth for our possession, we read of our Saviour, that When he ascended up on high, 
Ephes. 4.  he led captivity captive, and gave gifts unto men, but how great a gift was that wherein he was given, which gave those gifts? in whom all those gifts are included, from whom they are all derived. in him are hidden all the treasures of wisdom and godliness, and out of his fullness we all receive grace for grace: 
Colos. 2. Joh. 1.  when God gave unto us his Son, with him he gave us all his righteousness merits, and obedience, with all the benefits by them purchased unto the Church, in him he gave us redemption of our souls and bodies, justification, sanctification, reconciliation, to God, remission of sins, and life everlasting, For of him and from him and by him are they all to him be the glory of all for ever & ever.  
2. The second thing in this gift which magnifies the bounty of our heavenly father is the Freeness of it, it is a gift, donum gratuitum, a Free gift. Nothing did the Lord see in us which might promerit it, nothing could he expect from us in compensation of it, it proceeded merely from a principle within himself, pure love, mere mercy, free grace, that he bestowed upon us this free gift. He sent redempteon to his people, In the fullness of time God sent his Son, 
Psalms, Gal. 4.4.  we could not fetch him who should ascend up to heaven to fetch him thence? We did not so much as desire him to come, we were not so sensible of our own misery as to look after him, we did not know that we stood in any need of him, but the Lord did, and therefore out of his mere compassion he Sent him, out of his mere bounty he gave Him, The Son was given.  
Now out of these two, the greatness of this gift and the freeness of it we will infallibly conclude these two things.  
1. First, That the Lord loves the sons of men, what greater evidence could be given of it then this that he hath given his own son to be borne for them, and to die for them? When Abraham did but offer to offer up his son in sacrifice to God, God bid him hold his hand, go no farther, the very offer of it was evidence enough of unfeigned love to him that commanded it, Now (saith the Lord) I know that thou lovest me. Gen. 25.  
If that were evidence clear enough of man's love to God how much stronger must it needs be of Gods far greater love to man that did not only offer to offer up his son, but offered him up indeed a sacrifice for their ransom? No marvel if St john reporting this set it forth with a note of admiration. Joh. 13.16. God so loved the world that he gave his only begotten son to the end that whosoever believeth in him should not perish but have life everlasting. Those four circumstances in that Text, tantus, tantillos, t●les, and tanti. That such a high Majesty as the Lord is, should so value such worms as we are, as to give for us such a price as he did, to redeem us out of misery and thraldom by the death of his own son, do raise this his love to such a height as is beyond the comprehension of men or Angels. As therefore the Jews seeing Christ weeping over Lazarus his grave, 
Joh. 11.  took notice of it as a special evidence of this love that he bore him, and whispered one to another (as in that Text) See how he loved him. So when you see the Lord parting with his own son out of his own bosom, and freely giving him up to us to be borne and to die for us, say as these Jews, and upon as infallible grounds and evidence, See how he loved us. And when you see the son taking leave of his father, laying by all his robes of dignity and glory, which he did enjoy at the right hand of his father to come down to the earth to be borne for us, and to die for us, to take our nature upon him, and in that nature to do and to suffer such grievous things as he did and suffered. When you see him reviled, buffeted, spit upon, scourged, crowned, crucified, when you see him upon the Cross, weeping, bleeding, dying for you, say as those Jews did upon a less occasion, 
2. Sam. 1.  See how he loved us, surely his love to us was wonderful, passing the love of women.  
2. Secondly, hence I conclude, that henceforth the Lord will deny us nothing that is good for us, what will the Lord deny us that hath not denied us his son to die for us, he that spared not his son, but gave him up for us all, how shall he not with him freely give us all things? Rom. 8.32. The argument concludes strongly à majori, from the greater to the less: when Acsah the daughter of Caleb, made suit to her father for a well of water, 
Josh. 15  thus she accosts him, Thou hast given me a South country, give me also a well of water, she was confident that he that had given her the greater would not deny her this small re-request, and she was not deceived in it for the Text tells us he granted her request with advantage, He gave her the upper springs and the nether springs, so we may upon the same ground, persuade ourselves of our heavenly father, he hath given us the greater, he will not surely deny us the lesser mercies, he hath given us Fields and Vineyards, he will not deny us a well of water, but will give us the upper Springs and the nether Springs, he will not deny us supply in our wants, comfort in our afflictions, protection in dangers, deliverance out of troubles, the nether Springs, nor will he deny us his spirit, his grace, remission of our sins, life everlasting, and an inheritance in glory, the upper Springs. Oh the happiness of the Saints and people of God in this his favour, he hath nothing too dear for them, thinks nothing too good for them, with what boldness and confidence may they at all times draw near the Throne of grace in assurance that they shall find help in times of need?  
And so I have done with the gift too, the gift of the son, The child was borne the son was given.  
BUt there is no gift, 
The third general part.  nor giver but there is a receiver, in this there are many, we must not overlook them, it is very fit we should reflect our eyes a little upon them too, to let them know their engagement by so great a gift that so thanks may be given by many for the gift bestowed upon many.  
And this pronoun tells us who they are to whom he was given, Nohis To us and twice for failing, Nobis, To us. Because indeed he is given to us in a twofold respect.  

1 First Nobis, To us exclusiuè exclusively.  
2 Secondly, Nobis To us inclusive inclusively.  
Nobis To us exclusiuè excluding some. And  
Nobis To us inclusiuè including others.   
Excluding first himself, for he was not borne for himself, nor did he live to himself, nor die for himself, but Nobis to Us, and Nobis for Us, for us men and for our salvation it was that he came down from heaven, as the Nicaene Creed in our Church Liturgy, puts us in mind. He needed not have done nor suffered any of these things for himself, nor did he thereby merit for himself, nor could there any addition be made to that glory and happiness which from all eternity he did enjoy at the right hand of his father, unless it were this, to see us happy with him, which before were miserable: that he might do so he is content to become miserable that we might be happy, exinanire se, to imply himself (says one Text annihilare to annihilate (says another) to imply himself that he might fill us to make nothing of himself that he might make something of us, which were worse than nothing, to become poor that we might be made rich, naked, that we might be clothed, harbourless, that we might have mansions in heaven a prisoner, that we might be set free: and at these great disadvantages to exchange conditions with us that we might be happy, and therefore truly Nobis to us was he given, and Nobis exclusiuè, exclusively to us, not for himself.  
2. Secondly, Nobis to us exclusively, in respect of the Angels, 
Heb.  For he took not upon him the nature of Angels. And therefore when an Angel preacheth this doctrine, Luke 2.11. he preacheth it not in the first person, Nobis to us, but in the second person, 
Luk. 2.11.  Vobus to you is borne this day in the City of David a Saviour which is Christ the Lord. He was not given for the Angels. whether it were because their sin was of a more higher nature, than the sin of Adam was, or whether it came within the compass of the sin against the holy Ghost, or whether it was because they sinned with an higher hand against God, or that they sinned against greater light, & against greater grace, and greater strength to subsist then Adam had, or whether it were because their sin was more voluntary in that they sinned without a tempter we dispute not. This we have reason even with admiration and astonishment, to take notice of his singular philanthropy, the freeness and the greatness of his grace showed to the lost sons of Adam, in that when he saw them and the Apostate Angels both equally lost and undone, & lying in a forlorn estate, and condition under his wrath and judgement of eternal death, he was pleased (passing by the Angels and leaving them fast bound in chains of darkness reserved to the judgement of the great day) to cast upon the sons of Adam a pitiful and a gracious eye, 
Judae.  and to find out a means to recover and to restore them again by this his son. Say no more, What is man that thou art thus mindful of him, or the son of man that thou thus visitest him. 
Psal. 8.  Thou hast made him lower than the Angels, for in this respect the Lord hath made him higher than the Angels. For he took not upon him the nature of Angels, but he took upon him the seed of Abraham. And therefore secondly is he said to be given Nobis to us, To us exclusively, excluding the Angels fall'n, which stood in as great need of his redemption as man did.  
Again, Nobis to us inclusiuè, including all those that receive benefit by Christ, and so this Nobis to us, may be understood first Personally of Isay, and all such faithful servants of Gods as Isay was. Secondly Nationallly To us, that is to us Jews the seed of Abraham the people of the Covenant, to whom belong the promises, and in particular this of the Messiah descending of us. Thirdly, universally to us, that is to all nations of the world, parum est, saith the Lord Isa. 49.6. It is a light thing that thou shouldst be my servant to raise up the Tribes of jacob, & to restore the preserved of Israel. I will also give thee for a light to the Gentiles that thou mayst be my salvation unto the ends of the earth. So that the Jew cannot say to the Gentile he was given for us, and not for you, nor the Gentile to the Jew, he was given for us and not for you, nor the Greek to the Barbarian he was given for us & not for you, nor the Barbarian to the Greek he was given to us and not to you. Nor these that were under the Law to those that were before the Law he was given to us and not to you, nor these that live under the Gospel to those that lived under the Law he is given to us and not to you, for he is given to them all, to the Gentile as well as to the Jew, the Greek as well as to the Barbarian, to those that were under the Law, aswell as to those that are under the Gospel, to those that were before, both aswell as to either of them both, and therefore let all these take comfort in him, let them all challenge their interest in him, and every of them with hope & confidence say, as in the Text, Unto us this son is given.  
I am not willing here (though it falls just in my way) to engage in that great question which hath so much troubled the world touching the Latitude and extent of this gift we are speaking of, to whom, or to how many it may appertain or was intended, I know there are errors on both hands while some extend it not only to all the sons of Adam, 
Origen. etc. I had once a dispute with a Knight in Lincoln shire, one S. W. Hickman, a zealous Origenist in this point.  but even to the Devils too and apostate Angels, unto all which they say he was given, and by whom in the end they shall all be restored & saved. Others on the other hand limit it to a certain definite number of men, fore thought on long before the world was for that purpose, and then by an unchangeable,  and  decree set forth and designed to salvation by Jesus Christ in time to be given to them and they to him by the father, and this number so inconsiderable in comparison of the rest that perish, that by their computation, and account scarcely the ten thousandth man of the sons of Adam shall be saved. But who are we that we should thus limit the holy one of Israel, and why should our eye be evil if his be good. Indeed this doctrine if true to those few they speak of (how few so ever they be) must needs be precious, it magnifies beyond measure, the riches of that gra●e to them wards which hath made such a difference where it found none, it binds them for ever to love much to whom so much is given and forgiven, but what a sad yea what a desperate condition doth it cast the whole world of the rest of the sons of Adam into? Nay what an imputation doth it lay upon the Lord God in the highest of his attributes, the attribute of his grace and goodness unto his creature, as if he did make the world well nigh for no other intent, but that thereby he might have an occasion to win honour unto himself in one of his attributes, the attribute of his justice in destroying it. But surely when I consider the nature of our heavenly Father, as he hath been pleased to make himself out unto his creature both in his word and works, when I consider the value, the inestimable value of the price that was laid down for our redemption even the precious blood of the son of God, a price sufficient to have ransomed a thousand worlds, when I consider that by giving his son to die for us, the Lord had found out a way whereby he had made the salvation of all men possible without prejudice, or impeachment of his truth or justice, when I read the glorious prophecies of the Prophets of old, and especially of the Evangelicall Prophet of the abundance of grace purchased unto the Church by the Messiah & the glory of his kingdom, when I read of the parallel between the 2 adam's, & how in every reddition of it the second hath the preeminence. When I consider the vastness of the Emperean heavens, the habitation of the Saints, the place appointed for the just to dwell in, 
Revel.  A space that no man can measure for multitudes, that no man can number. I am easily persuaded to believe that the Lord by Jesus Christ hath opened a greater and a wider door into the kingdom of heaven then these men are persuaded of: & that it doth neither stand with the nature of his grace and goodness, and love to his creature nor with the honour of Christ his Mediatorship, nor suit with the price of that blood that was paid for our ransom, nor with the glory of the prophecies of old or the promises since of the abundance of grace, and glory of Christ's kingdom, nor the latitude of the covenant made unto the Church, that the remnant of Adam's sons that return should be so small or the berries upon the Olive tree so few and so thin as some imagine.  
But to hold ourselves close to the word in this matter as 'tis fit we should. Understand here Nobis, To us, in that sense in which our Lord himself understands it, speaking of this very gift, joh. 3.16. God so loved the world that he gave his only begotten son to the end that whosoever believed in him should not perish, but have life everlasting. Nobis to us, in that sense in which S. Paul understands it. Rom. 5.10. As by the offence of one, judgement came upon all men to condemnation, so by the righteousness. of one, the free gift came upon all men to justification of life. Nobis to us, in that sense in which the same Apostle understands it, 1. Tim. 2.4. when he says, God would have all men to be saved, and come to the knowledge of the truth. And vers. 7. of the same Chapter, which gave himself a ransom for all, For sinners. 1. Tim. 1.15. for the ungodly. Rom. 5.6. For his enemies, vers. 10. For them that deny him: 2. Pet. 2.1. Even for them that are damned, in the same Text the latter end of the verse. Let no man here charge me with Arminianism in that I preach up grace so high, or if he do, I pass not much, as long as by his own confession 'tis grace that I preach, let me preach it as high as I can, I shall therein be found more faithful to my Master then they that extenuate, conceal, suppress, or monopolise it. Upon these testimonies of holy writ, I am persuaded to believe that there is no son of Adam that ever was or shall be borne in the world, but the second Adam when he took his nature upon him did something for him, so much at least as hath freed him of the guilt of the sin of the first Adam imputed to him, & hath put him upon a new score and a new account with the Lord God, & made over salvation to him upon a new covenant purchased by his blood made upon better terms, conditions, and promises then the old was, & that he shall never perish everlastingly unless he forfeit his salvation a second time.  
All the question is, de modo applicandi, about the manner how Christ and the grace by him comes to be applied to them seeing there are so many nations that never heard so much as of his name, or know what the Gospel means, of which I shall by God's help shortly give you an account, and I hope some reasonable satisfaction, in a Treatise which I have now under my hand upon the parallel between the two Adam's compared in the fift Chapter of the Epistle to the Romans; In the mean time rest upon this, That with God all things are possible. And (as in the case of infants) so of these, where their ignorance is invincible, and the means whereby that should be cured, to them impossible to be attained, although they cannot apply themselves unto Christ, the Lord of his abundant grace and goodness can apply Christ unto them? Who is found of them that sought him not, and seeks out them that asked not after him.  
Know farther, that there are different degrees of salvation, hath the Lord but one blessing for all his sons? or but one heaven to put his redeemed one's in, or but one sort of mansions in that heaven? what think you is the meaning of that Scripture. 1. Tim. 4 10. Who is the Saviour of all men, especially of them that believe. Although it is certain they are in no wise capable of that special salvation peculiar to beleivers, yet I trust it is no heresy, neither against grace, nor charity to hope that (walking up with all their might to that light which they have) by the mercy of God, and the merits of the Mediator, they may be found capable of some degree of salvation, and of an estate (at least) above that of perdition in the lake of everlasting burn.  
3. Consider thirdly, that at the last and great day of account, though all the world shall be judged at one bar, yet they shall not all be juded by one Law but the mere Gentile by the Law of nature, the mere Jew by the Law of Moses, & the Christian by the Gospel, the Law of grace, & according to their conformity to these three Laws shall they receive their doom, their Euge or their Apage, Rom. 2.12. But to leave them to stand or fall to their own master: give me leave to turn myself to you (Bel) and to speak something to you by way of application, and so I will conclude this point: And I have three things to say to you concerning this matter.  
1. The first is to put you in mind of your great happiness, and privilege that you have above these poor people we speak of in this particular, inasmuch as the Lord hath dealt more liberally with you then with them he hath done, that which concerning them is but a question, is to you out of question, to you is this salvation sent, which to them is denied, to you this son is given, to you is he come to you, he offers himself in his Gospel, in his Ordinances, how happy are you if you can see your happiness to whom such means of happiness are afforded, what a price have you in your hands, to get knowledge, life, and salvation, what fair opportunity to build up yourselves in grace here, and to lay for yourselves a foundation of glory hereafter, blessed are your eyes that see the things that you see and your ears that hear the things that you hear, which Kings and Prophets have desired to see and hear and have not, and which to the greatest part of the world besides hath been denied?  
But how miserable are you, if in the midst of all these means you should miscarry, if such a light being come into the world you should love darkness rather than light, if having such a price put into your hands to get knowledge, grace, and glory, you like fools should have no heart? If (the Lord having freely given you his son) you should not receive him, how ill must the Lord needs take this at your hands, & how heavily will he charge you another day as being in the number of those that wilfully forsake their own mercy that refuse and despise great salvation, and thrust from them the kingdom of heaven, he would have gathered you but you would not be gathered, he would have healed you, but you would not be healed.  
2. Wherefore the next duty charged upon you is this: if the Lord hath so freely given you his son then is it your duty with all joy and thankfulness to receive him, 'tis not the sending of his son that will make you happy, nor the giving, but the receiving of this gift that will enrich you, receive him therefore by your ready and cheerful entertainment of the Gospel in which he offers himself unto you, receive him into your hearts by Faith, into your houses by Charity, into your affections by Joy and Praise and into your practice too, by imitation, though he be given to us of the Father, yet he is never actually ours till he be thus ours, by a partciular reception & application of him to ourselves & our own souls, 'tis not the Universal Nobis that makes him ours, that speaks him at too great a distance, nor the Nationall Nobis that gives us an interest in him, that's yet too general, 'tis the Personal nobis that brings him home to us, and gives us assurance, nay nor that neither until we come yet nearer home by changing the number, the plural into the singular, when instead of Nobis natus, and Nobis datus, we can with old Simeon take up this child and hug him in our arms by a more special application and say mihi natus and mihi datus, unto me this child is borne, and unto me this Son is given.  
3. The third duty charged upon us in consideration of this gift shall conclude this discourse. And that follows ex congruo by way of congruity. It is thankfulness. It is very fit that thanks should be given by many, for the gift bestowed upon many. Hitherto we have been of the taking hand, all hath been, to us, to us the child, and to us the son, to us the birth, and to us the gift all hath been to us, but what? will there be nothing looked for from us think you for all this good communicated to us, No return to be made upon the receipt of so great a gift? Nothing to the Father that gave him, Nothing to the Son that was given, Nothing to the child that was born for us, and to us? Yes surely, something to them all.  
1. First, thanks to the Father that gave the Son, We thank thee O Father Lord of Heaven and Earth, that thou wert pleased to spare and part with thine own Son out of thine own bosom for our sakes, that by his merit and mediation (of sons of wrath) we might be made sons of grace, sons of adoption, and coheyers with this thy son of an inheritance in glory. Now thanks be to God for this unspeakable gift.  
2. Secondly, thanks to the Son that was willing to be given, and content to submit to such hard conditions to rescue us out of that miserable thraldom into which we had cast ourselves, and under which without him helps, and hopeless we had lain for ever.  
3. And thirdly, thanks to the child for his love shown to the Children of men, in that for their sakes he was content to become a child, to be conceived in the womb, borne of a woman, and in his person to bear all the infirmities of infancy & childhood, that so he might merit for them the sanctification of their natures, and by the holiness of his, imputed to them purify theirs and cure them of their Original sin even in the womb.  
But what? Nothing but thanks for all this? Yes something more, though it be not much that we can do in compensation of so great love and kindness, nor much that we can give by way of return, yet let us give what we can, let us do what we can. Let us give up ourselves, souls and bodies a living sacrifice unto him, which gave up his to be a dying sacrifice for us. Let us love the Child, reverence the Son, honour the Father, ever more admiring & adoring, the philanthropy of the child, the humility of the Son, the wisdom, power, grace, justice, truth, and mercy of the Father, all set a-work in this great design undertaken merely for the good of mankind, for us men and for our salvation, For unto us the Child was borne, And unto us the Son was given, and therefore from us, and from all the hosts of Heaven, from men and from Angels, let there be ascribed unto them all (as is most due) All glory, honour, power, praise, might, Majesty, thanksgiving, obedience, and dominion with Halleluiah For evermore Amen, Amen.   
FINIS.